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A BUDDHIST WAY
OF
MENTAL TRAINING

by

Ven. Phra Tepvisuddhikavi

(Pichitr Thitavanno)
Lord Abbot of Wat Somanasvihara

and

Ex-Vice Rector for Academic Affairs,

Lecturer in Buddhism
Mahamakut Buddhist University
Bangkok, Thailand
B.E. 2543 / A.D. 2000

Contents

Foreword

Chapter 1. The Exercise of Mind

Chapter 2. Mind Development

Chapter 3. Beginning Meditation Practice

Chapter 4. Chanting for Meditation Practice

Chapter 5. The Triple Study of Mental Training

Chapter 6. Activities Required for Meditation Practice

Chapter 7. Walking Meditation

Chapter 8. Mindfulness of Breathing

Chapter 9. Mental Hindrances

Chapter 10. Causes and Cessation of Mental Hindrances

Chapter 11. The Elimination of Mental Hindrances

Chapter 12. Balancing the Five Controlling Faculties

Chapter 13. Four Kinds of Protective Meditation

Chapter 14. Meditation in Daily Life

Foreword

The present work entitled “ A Buddhist Way of Mental Training ” is one of the
valuable books for mind development which I have combined and written in order to be
used as a handbook for those who are interested in Buddhist meditation practice. It is
suitable for everyone who wants to develop one’s own mind. This book, after reading it
carefully, can be put into practice by oneself even without the guidance of a meditation
Guru.

It is well-attested fact that a person who always develops or exercises one’s own mind
with correct ways. He can have sound mental health, and can get a great deal of
peaceful life. Such a person can be in a hope for success in whatever he is doing, and be
absolutely endowed with the capacity to shoulder his or her responsibilities with
increasing efficiency, in the same way as a person who timely exercises, can get good
physical health. So one is more likely to succeed in his or her work than others who are
with frail and impaired health.

So a Buddhist Way of Mental Training or Mind Development is more important and

necessary for everyone whether nationality, caste, social status, he is or what religion he
believes in, or how political ideal he has.

It is remarkable that after the Second World War, more people in the world have begun
to realize the danger of only material development and nowadays begun to be interested
in the mental development more than before. Especially at present, many people in
every age, both men and women in every corner of the world, even the educated or
learned ones pay attention to meditation practice more than before. In Thailand, the land
of yellow robes or the land of Buddhism, the Buddhist meditation is compulsory subject
to be taught in the M. 4 – 5 - 6

( Mathayom ) of the secondary schools. In every university in Thailand this subject also
is optional and compulsory in some faculties of some universities.

In Thailand various deputed meditation centers are more interested by both Thai people
and foreigners; such a delightful situation is a good sign for human beings to have
peaceful lives, because they can solve the problems of their lives in a direct way. And it
is a good opportunity for Buddhism to bring the more peaceful lives to mankind in the
world.

It should be proud for all Buddhists to make known that Buddhism is excellent realism
with rationality which can be proved by themselves in the case of peace and in the
success of their work, even in the globalization world where the modern scientific
development is more increasing.

This book consists of 16 chapters describing a Buddhist Way of Mental Training.

Academically, the work here presented is replete with the sources of references from the
Pali Cannon, the text called Visuddhimagga and other texts. Practically, there are some,
which are my own experiences and those to be found in other works or recounted to me
by some other well-known meditation masters. My aim is to offer accounts of real life
to the readers so that they may use them during their practice. This book in English
version can be completed by helping hand of many Buddhists, both Thais and
foreigners. So I feel deep gratitude to all of them who have this book in English
completed.

I do hope this work can help those who are interested in Buddhist meditation practice to
find the right path leading to peaceful mind.

Phra Tepvisuddhikavi
Ex – Vice Rector for
Academic Affairs,
Mahamakut Buddhist University,
Bangkok, Thailand
June 2, B.E. 2543 / A. D. 2000

Monastery of Somanasvihara
Pomprab District,
Bangkok, Thailand
Tel. 281-7944
Fax. 282-6042
E-mail : books@mahamakuta.inet.co.th
Mahamakuta Rajavidyalaya Foundation
Under Royal Patronage
241 Phra Sumeru Rd, Bangkok 10200
Tel. (66) 02-6291417 , 2811085 Fax. (66) 02-6294015
http://www.mahamakuta.inet.co.th/english/b-way%281%29.html

Chapter 1
The Exercise of Mind

It is a well-attested fact that a person with sound mental health is in a position to hope
for success in education and to be endowed with the capacity to shoulder his or her
responsibilities with increasing efficiency. Socially, such people are found to get along
well with their friends and, as a result, they have an advantage over those people who
possess unstable conditions of mind characterized by unreasonable irritation and
hypersensitivity. In fact, as far as physical requirements are concerned, a parallel can be
drawn where a person with robust health is more likely to succeed in his work than
others with frail and impaired health.

With regard to physical health, the requirements for promoting it are clear enough and
include reasonable and timely exercise, nutritious food, clean and invigorating air, as
well as sufficient rest and relaxation. The promotion of mental health follows the same
principles as a ways and means for mental development. Mental exercises include the
methods of training, protecting, and strengthening the health of the mind thus making it
stable and poised, devoid of pollutions and disturbances.

A country with its administrative efforts well planned is sure to develop well, blessing
its people with security and well-being. Likewise, a mind well developed as a result of
proper training and exercise programs will reward the country with security, peace and
bliss.

Sentient or conscious beings instinctively desire or are inclined towards what they think
is happiness and have aversion or dislike towards what they regard as suffering. The
happiness or suffering they have in mind can, for the sake of analysis, be divided into
two categories namely physical and mental happiness or suffering.

For ordinary people these two kinds of happiness and suffering are interdependent with
one always affecting the other. This fact is also admitted in Buddhism, however
Buddhism goes one very significant step further in making the truth known that, in the
final analysis, the mind is superior to the body. The Buddha regarded the mind as more
important or meaningful than the body (brain included) because the body is the “half”
which receives and executes the order, whereas the mind is the other “half” that issues
the order.

This can be best confirmed by the Buddha’s own words, “Mano pubbangama
dhamma: all the dhammas (phenomena) have the mind as its chief (or master).” This
fact is obvious if we stop to think about the activities of our daily life, in which the part
called the “mind” dictates to the body, telling it what or what not to do. A Thai proverb
which says, “Mind is master; body is servant” also serves to confirm this truth. The
culmination of Buddhist practice is also made clear in the Buddha’s own saying,
“Natthi santi param suham” : “Never is there any bliss superior to Peace.” All these
sayings indicate the degree of importance Buddhism gives to the mind and its exercise,
training, and development.

However, it is a noticeable fact that despite the superiority of the mind over the body as
described above, most people appear to take care of the body far more than the mind,
often neglecting its exercise or training. They have three meals a day, take a bath twice,
provide the body with clothes for the purpose of adornment in a variety of ways, and
give it regular and well planned exercise in the form of sports and walking. Even in the
case of medicine, the body as a rule receives priority in care and attention, with the
mind all this time being neglected and regarded as almost nonexistent. The mind is left
uncared for until it becomes dusty, dirty, and polluted because of lack of exercise,
training, and development.

It is in view of this deplorable fact that Buddhism has introduced the ways and means of
exercising and strengthening the mind. This is due to the significant truth that a mind
well trained or strengthened in the proper manner will enhance its own value, bringing
peace and progress both to the individual and to society as a whole.

At present, technological and material progress has far outrun that of the mind. This is
obviously different from the old days when circumstances were the other way around.
As a result, many people now tend to devalue mental exercise or development, their
minds being drugged or driven by their own insatiable desire. Such minds are always
tortured by their own hunger which cannot be satisfied.

The goal of material well-being is something like a receding horizon in that there is no
point of finality to be attained. This is how modern man has become the slave of his
own desires and of matter (material things). The results are plain for all to see with more
and more people suffering physically as a result, ironically, of their being mentally
weakened or diseased. The symptoms include hypertension, psychosis, neurosis, and
nervous breakdown, all ever on the increase. This is especially true in the large,
overpopulated cities of the world with their consequent “rat-race” lifestyles and with
regard to the rivalry and cut-throat competition employed in earning a livelihood.

Bangkok, as one of the major cities of the world, is no exception. This has produced
undesirable and deplorable effects such as suicide, drug abuse, crimes, family problems,
political problems, and problems relating to the means of earning a livelihood for the
sake of survival. Such difficult and oftentimes impossible circumstances have spawned
quite a number of people who just cannot adapt themselves to this exacting environment
and who, as a result, find their problems not solvable. What follows is obviously an
emotional tension, which, being ‘overly stretched’ finally ‘snaps’, resulting in mental
aberrations to say the least, or insanity when the worst comes to worst.

This is really a drain on the Government’s budget and requires increasing expenditures
of money to house and cure the victims of such circumstances. Such being the case, it is
now imperative that we should implement a cure to this problem through a means other
than a materialistic approach. By this is meant the progress or development that is based
essentially on the mental aspect of life, in accordance with religious doctrine. In this
respect there is in Buddhism a method prescribed specially for this purpose. It is called
Mental Development or Cittabhavana, with a variety of practices called Kammatthana
or themes of meditation.
It is encouraging that the practice of Kammatthana has received an increasing interest
on the part of foreign Buddhists almost everywhere. This has resulted in the
correspondingly increasing number of ‘ashrams’ or holy places for this practice, where
more and more people of both sexes and all age groups receive their lessons on this
important aspect. Even in the United States, which is known to be the most highly
advanced in the material sciences of the western countries, there are also a great number
of youths who are convinced that this is the direct way of solving the problems of life
and of finding happiness in the right direction. Their efforts should therefore be
encouraged.

Happiness as a result of mind development is independent of the lure of sensual objects

such as sight, sound, smell, taste, and touch. It takes birth from within and is like a
fountain with cool, refreshing water. It is called Niramisasukha by the Buddha,
meaning ‘the happiness without any baited hook’. It is a higher and more refined kind
of happiness than the one based on riches, honor, fame, title or power of any kind.

It is important to note that quite a number of people who are endowed with those
pleasant or tempting sensual objects mentioned above are, ironically, deprived of what
should have been due to them through those sensual pleasures. Oftentimes, they are
more troubled and frustrated by those things which they think are their most valuable
possessions. They have, regrettable, forgotten that the source of what they have been
frantically seeking is within their own mind, to be found through practicing mental
discipline, exercise, and training. The process for such a purpose is already laid down
systematically in Buddhism and is called, as earlier mentioned, Kammatthana or the
practice of Mind Development. This was discovered and tested by the Buddha’s own
experiences. It is therefore proved, beyond a doubt, to be true and effective on every
level.

The methods of mental exertion found in the Buddha’s Teaching are called Tranquillity
or Calm meditation and also the Middle Way, or Insight meditation. The development of
calm or Tranquillity meditation (Samatha) creates concentration for making the mind
peaceful, strong, and happy, as well as freeing it from all mental hindrances. Insight
meditation (Vipassana) is for the raising of true wisdom, to see all things as they really
are, not just as they appear to be, until at last one can get rid of the defilements and
attachments to everything. This training or exercise of the mind is of great value to our
lives because of its ennobling value.

The Benefits of Tranquillity Meditation

An aspirant who trains the mind in the proper way, even in Tranquillity meditation, can
experience one or many of the following benefits:

1. If they are students they will be able to learn better and get highest marks because of
their peaceful mind. Also they will make fewer mistakes as their memorizing capacity
will be improved.

2. Other tasks will be performed more efficiently, with mistakes minimized due to
developed mindfulness.

3. More volume of work can be expected, and with better results.

4. Some kinds of illness will disappear as a result of this practice.

5. Furthermore, the mind will be bathed with a refreshing warmth which results in
health and longevity.

6. Usually one will get along well with other people. For example, while at school one
will make their friends and teachers happy; while at work, unity and friendliness will
accrue to all concerned, including one’s superiors, colleagues, and subordinates.

7. Crises or emergencies will be faced with composure and discernment. Difficulties

and problems will be solved in the right way.

8. Mental hindrances will be considerably reduced, if not eliminated.

9. Developed to the higher stages, the practice will bring about the most blissful
happiness with some psychic power such as telepathy and mind reading.

10. Foundation is laid for practicing Insight meditation, which is the direct way to
Enlightenment.

These are all the advantages of practicing Tranquillity meditation.

The Benefits of Insight Meditation

Those who correctly practice Insight meditation (Vipassana) will know all things as
they really are through superior wisdom and will receive some or many of the following
benefits:

1. One is able to rid the mind of the various kinds of mental defilements which are the
root cause of suffering. At least, they will be reduced to a minimum.

2. With the reduction of suffering comes an increase of happiness.

3. One becomes detached from all matters to which one used to be attached and as a
result, one is not disturbed by worldly currents.

4. One’s mind is firmly established and thus one sees things as they really are. One is
unruffled, not swinging either way, by worldly condition, gain or loss, honor or
dishonor, praise or blame, happiness or suffering.

5. One’s selfishness decreases and one increasingly sacrifices oneself for the benefit of
others.

6. The mind becomes more refined and endowed with virtue in proportion to the level of
practice reached.

A person who wishes to experience these points mentioned above must exercise and
develop his mind according to the way of the Buddha’s Teachings, because as the
Buddha has said, “The well protected mind brings happiness.”
This mind is a special ‘thing’ which dwells in all people, all beings everywhere, and it is
where merit and evil are accumulated. The mind moves quickly and does not want to
stay in one place, it sways and wavers thus making it hard to guard or check. It rises and
fades away so quickly, traveling far and fast. It is without form and occupies no space,
but it truly exists. People should tame it so that it can be effectively used in every
situation. If the mind is allowed to run, then it will be victimized by desires and
pleasures which will finally produce Dukkha (suffering, dissatisfaction) in the long run.
If, on the other hand, it is disciplined by the development process, then it will bring
much benefit to its ‘owner’.

Some people and some groups who have not learned Buddhism say: “There is no mind.
The brain orders all work and controls the body, manifesting various kinds of behavior.
When a person dies, it is all finished. There is nothing left. Evil and merit do not exist.
This is only a matter of faith.” Other people regard the mind as being born in the brain.

The above thoughts and beliefs are contrary to the truth and to the Buddha’s Teachings.
They are the ideas of people who have not thoroughly studied the science of the mind
(Citta), especially as taught in Buddhism. This is a great danger not only to the believers
themselves but also to society as a whole. Such people are never interested in training
their own minds because they do not believe that they have minds! Hence they do
whatever evil they want to do, caring nothing about the trouble and suffering it causes to
society. Even when given the opportunity and power to practice mind development, they
have no compunction or faith to do, just as they have no belief in merit and evil.

As a matter of fact, mind and brain are not the same, for the latter is part of the body and
just an instrument of the mind. Some people may object to this by saying, “If the brain
is not in charge, as in the case of defect or damage until it no longer functions, then the
mind has no power to command the body at all. This means that the brain is the
commander of the body, not the mind.” This statement should be replied to as follows:
“When the brain, as the instrument of the mind, is defective, the mind as the commander
lacks an instrument to function with, therefore, it would be impossible to make the body
move because there is no instrument.”

If a comparison is made it can be easily seen that the body, consisting of the various
senses, is like a telephone connected to the telephone exchange which in turn is
connected to other houses and places. The brain is analogous to the telephone exchange
while the mind is like the telephone operator. If the exchange is no longer functioning,
then it is impossible for the house telephone to function even though there is an operator
still working. In the same way, if other parts of the body are functioning perfectly but
the mind is not, then the mind cannot command the body because it lacks an instrument.

From this it can be seen that the mind cannot be equated with the brain and therefore it
is necessary that the mind should be trained. Because of this, the Lord Buddha has
explained the way of training the mind called “Development of the Mind” consisting of
the levels of concentration (Samadhi) and wisdom (Panna). Here we shall explain the
following three ways of exercising and developing the mind in a simple way that can be
practiced in daily life:
1. Mindfulness of breathing

2. Walking meditation

3. Daily contemplation of the nature of life

Mindfulness of Breathing

The way of exercising the mind through mindfulness of breathing in and out is called
Anapanasati in Pali language. In Buddhism, this most popular method for training the
mind is the way of developing one’s own mind step by step. This kind of practice
consists of sixteen stages but only the first four will be described here.

1. One knows the long breath in and out as a long breath in and out.

2. One knows the short breath in and out as a short breath in and out.

3. Experiencing the whole breathing process, one breathes in and out.

4. Calming the breathing process, one breathes in and out.

In this matter of exercising the mind by mindful breathing in and out, one may use a
mantra (a word recited while meditating such as ‘Buddho’ if desired. This method can
be practiced in four postures (standing, walking, sitting or lying down), but most people
prefer to practice it while sitting. One may sit on the floor or on a chair. If one practices
everyday, then it should be for 20 minutes to half an hour; this will help to promote and
strengthen the health of the mind. One should choose a quiet place and a time when one
is free from work for this practice. If it is done correctly and regularly every day, then it
will be just like exercising the body, greatly increasing the happiness and strength of the
mind. The details for this practice follow later in this book.

Walking Meditation

Walking meditation (cankama) is a method of training the mind that is included in the
Buddha’s Teachings. This method has been popular among meditators from the
Buddha’s time up until the present time because it has many benefits for both body and
mind.

“Cankama” is translated as ‘Steady Walking’ that is to say, walking along with

mindfulness or having mindfulness accompanying every step, being aware of the
walking experience, and being on guard against distractions. It means walking up and
down within a prescribed distance and for a predetermined time. The distance for
walking should not be less than 25 paces and not more than 50 paces (but if such an area
cannot be found, then less than 25 paces can be used). While walking the eyes should be
kept fixed on the ground, about six feet in front, and the way of walking should be
peaceful with moderate steps. The amount of time should be determined according to
what one likes, which may be 20 or 30 minutes. After having walked in meditation, the
mind will be more calm than usual, as a meditator can experience for himself.
The Lord Buddha has told of the benefits of walking meditation like this in the
Numerical (Anguttara) Collection, Book of the Five, as follows:

1. One is able to travel long journeys (on foot). This means not only a long distant
journeys but also a speedy walk.

2. One is to be patient in meditation practice. This means that one can train the mind
patiently over a long period and it is better than just meditation all the time.

3. One has good health. This practice makes the body strong so that one has fewer
diseases.

4. One has greater digestive power. That is, one will not have constipation or
stomachache. Food is completely digested and because of this one has a good appetite
and good health.

5. Concentration which has been developed while walking lasts a long time. This
means that while walking the mind can experience Samadhi or deep concentration that
does not deteriorate quickly.

Therefore, those who want good physical and mental health should use walking
meditation and then good results may be seen by themselves, such as an increase of
good health, a strong and active body, and disappearance of some kinds of diseases
without taking medicine.

Daily Contemplation of the Nature of Life

One’s life functions in accordance with the laws of nature and this inevitably includes
aging, disease, and death. Also we must eventually be separated from all that we have;
we have to reap our Karmic results. These things are the truth of life which we cannot
avoid. Therefore, the Lord Buddha taught to exercise our minds so as to contemplate the
nature of life everyday as follows:

1. I am destined to grow old, I cannot avoid old age.

2. I am destined to be diseased, I cannot avoid disease.

3. I am destined to die, I cannot avoid death.

4. All that is mine, being dear and delightful to me, will change and vanish.

5. I am the owner of my Kamma, heir to my Kamma, born of my Kamma, related to

my Kamma, supported by my Kamma; whatever Kamma I do, whether good or evil, of
that I shall be the heir. In brief, this means “to reap what one has sown, both good
and evil.”
Exercising the mind in this way everyday is called Panca abhinha paccavekkhana,
translated as the five kinds of “Dhamma” that should be done often. This kind of
recollection of the real nature of life makes us confront it and accept it resignedly; it
causes the mind to become strong by knowing what life is really like.

The first recollection prevents us from being careless, when young, with the intoxication
of youth. Similarly, the second recollection counters the intoxication caused by good
health. The third and fourth prevent undue expression of grief, sadness, and depression,
or may even prevent one from being sad at all when it is time to be separated from
persons or things which we love. Regarding the last recollection we become firmly
convinced of the truth of the law of Kamma so that we truly accept the results of the
Kamma that we have done, making this the cause for avoiding the doing of evil and
increasing our good conduct, especially in the way of making a refuge for ourselves.

These five laws taught by the Lord Buddha are to be contemplated frequently to make
the mind accept them resignedly. They should be used with the Daily Chanting before
going to bed, when we are confronted with the real nature of life as when ill, when we
must part with those we love, or when we meet people or animals that have suffered
disaster because of their Kamma and we cannot help them.

The three ways of training the mind which have been explained in brief here are just a
part of the mental training in the Buddha’s Teachings. A person who exercises the mind
everyday in the ways that have been described already will have a mind that increases in
strength and good qualities, as well as an increase in happiness in life. Such a person
should get the benefits as mentioned above.

The teachings of the Buddha should be tested by practice so that each person can see
the truth clearly for themselves, not only just because of thinking or theory. If one
practices it in the proper way, then one will certainly attain the good results of practice
because the Dhamma taught by the Buddha protects one who practices it.
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Chapter 2
Mind Development

All nations of the world have plans to develop their lands in various ways and have
targets for development to acquire wealth and strength so that the people of that land
can live happily and prosper. It is believed that development of one’s own country is of
the greatest importance and most necessary for the government to carry out. One cannot
just let it be! If this is so, then the country has to have its own plan of development.

In the Buddha’s Teachings it is the same because the Lord Buddha has laid down the
plan or method for development, but it is a way of developing the individual’s life and
directly emphasizes mind development. For when the mind has been developed, then
the person is said to be developed too. Thus all kinds of development for welfare and
happiness will be accomplished easily, including the welfare of all human beings. Then
the world will be peaceful and happy without wars and civil disturbances. Humanity in
all societies will live together in a friendly way having loving-kindness and compassion
(metta-karuna), sympathizing and helping each other. The more the mind is developed,
the greater the happiness that will accrue to the world.

But while the world is in great turmoil regarding politics, economics, and society in
general, as itWQ is now, most people are inclined to develop the material things,
including body rather than mind. From this is born the state of permanent crisis in the
world and it seems as though it will increase with time. Should there be no crisis in
politics and economics, then there would be no mental and nervous diseases among
people, especially in the great cities of the world. When compared with earlier times, we
see that in today’s world there is much more modern technology that has been
developed to increase human happiness, enjoyment, and comfort. On the other hand,
mind development has decreased considerably; at least it cannot keep pace with the
former.

Thus it is necessary for people to be more aware of mind development, firstly

developing their own minds and secondly, pointing out and making mind development
known to other human beings, in the same way nations try to develop their own
countries. If everyone will develop their minds according to the Buddha’s Teaching, it is
certain that the world will have peace and happiness, a vast improvement over the
current state of world affairs.

What is Mind Development?

Padhana means ‘growth, development’ from the Pali language ‘bhavana’. It is a new
word referring to increase and prosperity and can be used to imply both mind and
material development, such as rural development, national development, mind and
knowledge development, the way of developing the mind and so on. But the true word
for mind development in the Buddha’s Teachings is “bhavana” which means bringing
into existence, arising, making prosperous, developing or increasing. For example,
samatha bhavana – Calm meditation or tranquillity and vipassana bhavana – Insight
meditation, etc.

So in general, mind development in Buddhist terms is called bhavana as we find it

mentioned in the Mahasaccaka Sutta where the Lord Buddha instructed Saccaka (the
Jain who regarded himself as a learned man) as follows:

“Oh, Aggivessana (the Buddha addressed him by clan-name) what have you heard
about mind-development (Cittabhavana)?” When Saccaka could not reply, the
Buddha said “Aggivessana, for the noble disciples of this teaching in the dhamma
and vinaya who have already developed their minds, when happiness has occurred
they just experience that happiness, having no delight in it; and when that
happiness disappears and dukkha arises they are not sad and depressed. They do
not create difficulties for themselves. They do not lament, nor do they grieve. They
do not fall into delusion. So Aggivessana, when happiness occurs to each one of
them, their minds are not disturbed by that because they have developed the body
already. Whereas, when dukkha arises their minds are also not disturbed since
their minds have been developed. A person who has developed the body and the
mind is like this.”

(Middle Collection, Discourse No. 36)

The ways of developing both the body and the mind, called Kammatthana or bhavana,
are in the Buddha’s Teachings and will now be explained.

Kammatthana or bhavana (Mind Development)

Kammatthana is inner development which is most important in the Buddha’s Teachings

so that one who does not understand it or does not practice it cannot be said to have
known the Buddha’s Teachings.

Kammatthana means literally the basis (thana) of work (kamma) but it refers to work of
the mind which is of the highest value, the most excellent work of the mind. It is the
work that raises to the high level of development of the mind because the mind which
does not practice kammatthana is a mind untrained and likely to be distracted and
worried, weak and with no efficiency. From it sufferings (dukkha) will easily arise both
for oneself and for others generally. This is like a person who has no work and so cannot
prosper in his life because he has let time pass by without benefits, whereas the mind
that has kammatthana has the highest value; its practice is the mind's work. This kind of
work which we have called kammatthana has another name in the Buddha’s Teachings,
that is, bhavana, as mentioned above in the way of developing the mind. In Buddhism,
the word ‘bhavana’ has been used in the Buddha’s time until now whereas
Kammatthana has been used in the later time, not mentioned in the Tripitaka (the Three
Collections of the Buddha’s Teachings).

Kammatthana or bhavana (Mind Development)

In the Buddhist meditation there are two types of bhavana or Kammatthana. They are:

(I) Tranquillity Meditation (Samatha bhavana)

(II) Insight Meditation (Vipassana bhavana)

The purpose of practicing tranquillity meditation is to make the mind peaceful, while
that of insight meditation is to acquire wisdom so as to get rid of ignorance (Avijja)
which is the root-cause of all mental defilements.

The Lord Buddha explained the reason for practicing these of two types meditation as
follows:

“What is the practice of tranquillity meditation for?”

“For the development of the mind.”

“What is the development of the mind for?”

“For ridding oneself of lust.”

“What is the development of insight for?”

“For development of wisdom.”

“What is the development of wisdom for?”

“For ridding oneself of ignorance.”

(Numerical (Anguttara) Collection, Book of the Ones)

Tranquillity Meditation (Samatha bhavana)

Samatha bhavana (Tranquillity meditation) is the method used to make the mind
peaceful; the Dhamma (doctrine) which makes the mind free from mental hindrances.
So the practicing of Tranquillity Meditation is just the training of the mind itself (Citta-
sikkha), and this is for the purpose of being rid of the middle grade of defilements. In
the way of training in Buddhism it is called the training of the mind (citta in Pali) to
concentrate the mind because the concentration of the mind is called “Samadhi”.

When Samadhi is translated it means literally ‘firm establishment’, that is to say, the
firm establishing of the mind, so that it is firm and not distracted. Just as a post deeply
sunk into the ground will take any load without moving, so the mind established in
Samadhi is like that. It is not ruffled nor distracted. Even if an external stimulus arises,
Samadhi can preserve its nature. Such a kind of mind is of an inestimable value.

Samadhi or the way of mind development is not found only in the Buddha’s Teaching.
Other religions such as Hinduism, Jainism, Christianity, and Islamism also mention it.
Quite a number of physicians practice meditation. However, the method and goals of the
different practitioners are not the same.
Some groups of people use their power of samadhi to kill or harm others and this is the
source of ‘black magic’ in the world. In the Buddha’s Teaching this is called Miccha-
samadhi, that is, ‘wrong concentration’ and it is condemned by Buddhists as wrong and
harmful to both the doers and others as well. But many aspirants to samadhi make use
of its strength for beneficial ends for themselves and for others. For instance, they wish
to increase their own happiness and also to help others by keeping them from danger
and so on. If this kind of samadhi is used in magic then it must be called ‘white magic’.

It is important to note that samadhi, in the Buddha’s Teaching, is practiced with the aim
of ridding oneself of defilements. Hence, it is known as Samma-samadhi or ‘right
concentration’, in accordance with the Buddhist doctrines. So the way of practicing
meditation which is described below is right concentration, for it is the way to exercise
and develop the mind constructively.

In fact, human beings have a greater ability than they think they have. If they can
concentrate their minds they will see the marvels of their own minds. The current of the
mind is like that of water for when it flows in a narrowed channel it has great strength.
Or it is like the light from a concentrated source, which is not the same as scattered
light. Just as scientists can concentrate a beam of light, so the meditator can concentrate
the power of the mind by training the mind in the right direction.

Two kinds of Samadhi

Samadhi or Tranquillity meditation in Buddhism can be divided into two kinds:

(1) Access concentration (Upacara-samadhi)

(2) Absorption concentration (Appana-samadhi)

(Visuddhimagga 1/105)

As we find mentioned in the Path of Purification (Visuddhimagga), access concentration

is one of merely touching or near to entering absorption (Jhana) but it is not steady and
firm. The mind that has entered this Samadhi has already eliminated the five mental
hindrances but the five factors of Jhana, especially one-pointedness, have not appeared
clearly because the mind is not firmly concentrated. Even though it has bliss and
peacefulness, the mind in this concentration has not reached absorption.

Absorption concentration is concentration that is steady and fixed with a single object.
The five factors of Jhana include initial application (Vitakka), sustained application
(Vicara), rapture (Piti), bliss (Sukkha) and one-pointedness (Ekaggata), and they appear
clearly in this concentration. One who has reached Absorption concentration has
completely attained Jhana. In the Buddhist concentration practice Jhana has eight
stages and it depends upon the ability of each aspirant as to which of these will be
reached. One who experiences this samadhi lives on bliss and may remain their
concentration without resting for many hours or even days.
The mind of such a person conquers the middle form of defilements completely. Such a
person enjoys bliss of the highest degree in the mind and has developed himself in the
middle level of the Buddha’s Teachings. But one who wants to develop the mind to
experience this samadhi should study the methods of meditation practice first. They are
explained as follows.

Objects of Tranquillity Meditation

Those which cause the mind to become peaceful are called mental objects of
Tranquillity meditation and are the methods of making the mind peaceful. Those who
want to develop Tranquillity meditation must understand the objects of meditation first
and then they will be able to practice and obtain good results. This is like a soldier who
goes to war. First he has to train in all military knowledge before going to the battle
field. However, this comparison differs in the point that the soldier has only to fight the
outward enemy while the practitioner of meditation must fight the inward enemy.

In the Books of Abhidhammatthasangaha and Visuddhimagga (Path of Purification),

there are mentioned objects of Tranquillity meditation which are methods for practicing
this kind of meditation. Altogether there are forty in number which are then divided into
seven groups as follows:

1) 10 Kasina (objects for concentrated attention),

2) 10 Asubha (stages of unattractiveness of the body),

3) 10 Kinds of recollection (Anussati),

4) 4 Divine Abodes (Brahmavihara),

5) Perception of the Repulsiveness of Food (Aharepatikulasanna),

6) Determination of the Four Great Elements (Catudhatuvavatthana),

7) Formless states (Arupadamma).

The Ten Kasina:

1) Earth-kasina, having earth as the object

2) Water-kasina, having water as the object

3) Fire-kasina, having fire as the object

4) Air-kasina, having air as the object

These four are called the essential-kasina.

5) Green-kasina, having green as the object

6) Yellow-kasina, having yellow as the object

7) Red-kasina, having red as the object

8) White-kasina, having white as the object

There four are called the color-kasina.

9) Light-kasina, having light as the object

10) Space-kasina, having space as the object

The Ten Asubha:

There are ten stages of the decomposition of the body as follows:

1) A swollen corpse (Uddhumataka)

2) A blue-black corpse (Nilaka)

3) A festering corpse (Vipubbaka)

4) A dismembered corpse (Vicchiddaka)

5) A corpse hewed and scattered by animals (Vikkhayitaka)

6) A cut-up scattered corpse (Vikkhittaka)

7) A cut and dismembered corpse (Hatavikkhittaka)

8) A bleeding corpse (Lohitaka)

9) A worm-infested corpse (Puluvaka)

10) A skeleton (Atthika)

The Ten Recollections (Anussati)

There are ten subjects to be recollected:

1) Recollection of the Buddha (Buddhanussati)

2) Recollection of the Dhamma (Dhammanussati)

3) Recollection of the Sangha (Sanghanussati)

4) Recollection of the Virtue (Silanussati)

5) Recollection of the Generosity (Caganussati)

6) Recollection of the Deities (Devatanussait)

7) Recollection of the Death (Maranasati)

8) Recollection of the Body (Kayagatasati)

9) Mindfulness of Breathing (Anapanasati)

10) Recollection of the Niravana (Upasamanussati)

The Four Divine Abodes (Bramavihara)

The Four Divine Abodes are:

1) Loving-kindness (Metta)

2) Compassion (Karuna)

3) Sympathetic Joy (Mudita)

4) Equanimity (Upekkha)

Perception of the Repulsiveness of Food (Aharepatikulasanna)

The purpose of the contemplation of food is to realize its repulsiveness.

Determination of the Four Great Elements (Catudhatuvavatthana)

The method of dividing the different parts of the body so as to see them as only these
four elements, that is earth, water, fire and air, and just seeing them as unattractive.

Four Formless States (Arupadhamma)

These are the four formless Jhanas:

1) Infinity of space—attending to space as infinite

(Akasanancayatana)

2) Infinity of consciousness—attending to consciousness as infinite

(Vinnanancayatana)

3) Nothingness—attending to formlessness so that there is not even a

little of the thought of it (Akincannayatana)

4) Neither-perception-nor-not-perception—attending to the third

formless state knowing ‘This is very fine, this is very

subtle’ without being able to say ‘This is perception, this

is not perception’ (Nevasannanasannayatana).

The person who wishes to develop Tranquillity meditation should study these until they
understand the methods of practice, which are the calm related to these forty subjects.
When one has tried for some time, one will know which objects are appropriate to
oneself and to one’s character. Then one should concentrate on that meditation object. In
Thailand and in many other countries, people prefer Mindfulness of Breathing
(Anapanasati) over all others because it is a method for which the object is found easily
and it is suitable for most people. Not only is it an object for Tranquillity meditation, but
it can also be used for Insight meditation.
http://www.mahamakuta.inet.co.th/english/b-way%283%29.html

Chapter 3
Beginning Meditation Practice

According to the Buddha’s Teachings, before beginning the practice of meditation one
should recollect the merit that has been made by oneself already. Without merit it would
be impossible to meet with these following four rare things in the world:

1) The arising of the Buddha,

2) Being born as a human,

3) Having faith in the Buddha’s Teaching and

an opportunity to be ordained in Buddhism,

4) Having faith to practice meditation.

The Arising of the Buddha

We understand that the human world is millions of years old yet there has been only one
Buddha born in that time. Before he could become the Buddha, he had to develop and
practice the perfections (parami) for a very long time. Before he appeared in the world,
an innumerable number of human beings existed that were surrounded by the darkness
of ignorance and no one had the method to free themselves from dukkha (suffering) and
to reach Nibbana (Sanskrit : Nirvana).

But after the Lord Buddha reached his enlightenment, the people of the world had a
chance to meet him and to practice in accordance with his Teachings. As a result, many
people freed themselves from sufferings and passions. Even though the Lord Buddha
reached Nirvana so long ago, it is as though he is still alive because the Dhamma (His
Teachings) stands in place of him. As he said to Venerable Vakkali :

“One who sees the Dhamma, sees me; one who sees me, sees the

Dhamma”.

Or as he said to Venerable Ananda :

“The Dhamma and Vinaya (Teaching and Discipline) that I have taught and laid
down will be your Teacher when I have passed away”.

So it must be held to be a great merit indeed to be born during the Buddha-time, a time
when we can practice meditation for liberating ourselves from suffering.
Being born as a human

This fact of being born a human being must be counted as a very rare opportunity in the
world. It is important to note that there are thousands upon thousands of different kinds
of animals in this world, but we humans were not born among them. Our fortunate
human births have given us the chance to practice meditation, unlike all kinds of
animals which have no chance of doing so. This should be considered as a merit and a
good fortune of ours.

Having faith in the Buddha’s Teachings

When one has his or her faith in Buddhism it is a kind of gain and regarded as a great
merit of ours. Many of those approximately five hundred million human beings who
have faith in the Buddha’s Teachings have found that these Truthful and Excellent
Teachings can be proved to bring real happiness to those who practice in the right way.

In the world today there are billions of human beings, some who may have faith in
various religions and some who may not have any faith at all. Buddhist make up only a
fraction of these billions of human beings. This also emphasizes the rarity of being
exposed to and having faith in the Buddha’s Teachings, achieved only as a result of
one’s merit.

It is very hard and rare to get the chance to be ordained as a bhikkhu (monk) or a
samanera (novice) in the Buddha’s Teachings because many human beings, though they
have faith in the Buddha, do not have the chance to be ordained. Only a small number
can do this because there are many factors related to it such as having faith, having no
worries, as well as having the virtues of one who can be ordained, and so on. Moreover,
already ordained, we have the chance to practice meditation which is regarded as a great
merit, great gain, and very difficult to get. On the other hand, if we die before we have
practiced meditation, then we would have had no chance to practice like this at all.

Having faith to practice meditation

This is one of the most difficult opportunities to get in the world, for only a few among
the sincere Buddhists have enough faith or confidence to really participate in the
intensive practice of meditation, forgoing the many temptations to indulgence and vice
that surround them. Hence, we should consider ourselves extremely lucky to be among
the few who have this kind of confidence together with the opportunity to practice
meditation. We will not waste our lives by being Buddhists only in name, but will
actually follow the Buddha’s footsteps by practicing meditation earnestly, which will
lead us to absolute purification and prolong the life of Buddhism, as the Buddha said:

“As long as the four groups of my followers pay respect to me by sincerely and
earnestly practicing development of their minds, my religion will shine brightly
like that of a full moon amidst the cloudless sky.”

As mentioned before, meditation (kammatthana) in Buddhism can be divided into two

types:
1) Tranquillity meditation (samatha-kammatthana), the training of the mind to free it
from mental hindrances (nivarana) and leading it to tranquillity or samadhi.

2) Insight meditation (vipassana-kammatthana), the training of the mind which leads

to clear comprehension of truth directed towards a penetrating insight and finally puts
an end to the inflows of defilements. Insight meditation exists in Buddhism only.

In this chapter, the explanation will be for the newly trained meditators using the
method of concentration called Mindfulness (recollectedness) of breathing which is one
of the forty objects of calm meditation. In Thailand, this method is widely used since it
is most suitable for all persons and all circumstances. It does not involve difficulties and
complications since everyone has to breathe and the breath is always available as a
meditation object.

How to practice mindfulness of breathing

This is brief description of how to practice mindfulness of breathing for the beginning
of basic meditation. First of all, the meditators have to follow the basic general practice:

1) Observing precepts (sila). One must request for at least the five precepts (sila—
moral conduct) from either the monks or the novice or one can make a resolution by
himself to refrain from doing the five evil things. That is, killing, stealing, committing
adultery and taking intoxicants. If one has done wrong according to any of the five
precepts, it is alright to make a vow by oneself not to commit it again. Monks and
novices should abstain from doing what should not be done according to their own
levels of precepts. Sila is a very important basic requirement for samadhi.

2) Recollection of the Triple Gem. One joins palms in front of oneself in

a chanting manner, then recollects on the noble virtues of the Lord Buddha, his teaching
(Dhamma), and his noble disciples (Sangha), making a vow that the Triple Gem is to be
the refuge of one’s mind. This should be done so that one feels secure, cheerful, and
brilliant.

3) Extending of Metta or Loving-kindness. Extend one’s loving-kindness to all

possible kinds of beings and wishing them happiness, freedom from sufferings, freedom
from enmity, and freedom from vindictiveness.

4) Freeing oneself from all worries. As a meditator, one has to take care of some
practical matters. For instance, the various disturbing factors must be absent to some
extent. One should at least temporarily cut down all worries about work, study,
relatives, family, etc. One must not hold onto thoughts of what happened in the past or
what may happen in the future. Concentrate on the present, i.e. the meditation object or
“breathing” in this case.

Predetermine the period of time that one will practice such as 10, 15, or 30 minutes,
then make a vow to let go off any other thoughts or worries, concentrating only on the
breathing. Follow each breath from the point of breathing in until the point where it is
exhausted; this is to prevent the mind from being swayed by the various thoughts or
feelings that may have passed through.
5) Determining the appropriate time for practice. The best time for practice is at
night, after the night chanting and before going to bed, or early in the morning. Each
time one should spend approximately 15-20 or 30 minutes continuously meditating. To
obtain the best result, it is advisable to practice twice a day. Beginning practitioners of
meditation should not practice too much at first because they may experience physical
tension and a feeling of restlessness. Mental exercise of the mind, just like physical
exercise of the body, must be done gradually and regularly in order to obtain
satisfactory results.

In preliminary practice of Anapanasati, one has to follow these two steps:

1) Sitting. Practitioners of meditation can either sit on the floor or on a chair according
to one’s comfort and ease. If you sit on a chair, do not lean backwards because you will
feel sleepy too easily. To sit on the floor, men should sit cross-legged. Women may sit in
the same posture or they may sit with both legs folded to one side, if it is more
comfortable for them.

The correct sitting posture is to sit like Buddha’s image in Samadhi posture. That is,
with the right foot on top of the left foot, hands on the lap with the right on top of the
left with palms up, and holding the body erect with one’s back stretched as straight as
possible. When the back is straight it makes the breathing, the blood-circulation, and the
like processes smoother than usual.

Now, collect your faculties together and sit with full concentration. Concentration and
awareness are very important in the practice of meditation if one attains to reach the
state of samadhi. Do not let your thoughts wander around. If this is difficult, you can
use a word like ‘Buddho’ as an aid by saying to yourself ‘Bud’ on the in-breath and
‘Dho’ on the out-breath. Any other word or words can also be used in the same manner.

The eyes should be closed so that one’s thoughts do not wander as a result of seeing any
objects. But those who easily feel sleepy when the eyes are closed should sit with the
eyes open and look at the nose-tip, with the intention of seeing the nose-tip only. As
concentration gradually becomes firmer, the eyes will slowly begin to close, and will
finally close completely and automatically by themselves.

2) Following the Breath (anubantana). To facilitate contemplation take several long,

deep, “rough” breaths to begin with. First take a long, rough in-breath then take a long,
rough out-breath. Do this a few times to make yourself breathe smoothly, then breathe
as you would be naturally. Do not try to control or force the breaths to be short or long
because it may make you feel dizzy or give you a headache. Be aware of only the
breathing in and out.

When you begin to follow the breath, you come to know the difference between the
long and short breaths. You know long inhalations as long inhalations and short
inhalations as short inhalations. You know when inhaling or exhaling. Be aware of the
whole process, back and forth like a sawyer or a latheman. Say to yourself ‘Bud’ on
breathing in and ‘Dho’ on breathing out. Follow your breath and watch the air that
touches three certain points: the nose-tip, the middle of the chest, and the abdomen.
The starting point of the running in-breath is the nose-tip, then it goes along the way,
passes the middle of the chest, and ends at the abdomen. When you exhale, feel the air
starting to go out from the abdomen, then flowing through the middle of the chest, and
ending up at the tip of the nose. You can also concentrate on only two points, the
abdomen and the nose-tip. Follow the in and out breaths as they alternately go in and
out between these two points. As you follow the breathing, be very careful to
concentrate on only the breath; if any thought arises and disturbs the practice, you must
not hold onto that thought at all, but should continue to follow the breathing earnestly.

Watch the breathing in a manner similar to a baby sitter lulling a baby to sleep in an old
fashioned cradle, which swings back and forth from one side to the other. The baby
sitter has her eyes fixed on and watches the baby all the time the cradle is swinging so
that the baby will not wander or fall down from the cradle and will go to sleep. The
breath is like the cradle. If you do not give the mind a chance to wander from or be
disrupted in observing the breathing, then the mind cannot escape to somewhere else or
think of something else. This means that you are successful in the first step.

3) Watching the Breath. When you succeed in following the breath in and

out without letting the mind have a chance to steal away, then you can change to watch
very closely at only one certain point among the three, that is either the nose-tip, the
middle of the chest, or the abdomen. Choose the point that is to your liking and comfort.
You can test for yourself which point is the most suitable point for you; the one that
makes you feel at ease without being restless while meditating. Usually meditators find
the nose-tip most suitable.

Watch only this point like a wise cowboy who, after letting the cows go out from the
cow-pen, does not have to follow them all the time. Instead, he waits at the water basin
where all the cows are sure to come to drink, hence he can drive them back to the range
afterwards. Likewise the meditator watches only at the nose-tip where each in and out
breath always touches. Do this continuously. Those who feel that they are skillful with
the first step, i.e. following the breath, can change to this second lesson of watching the
breath. If one can control the mind until it cannot slip away, one is said to be successful
in the second step.

In the first step, when one follows the breath, one’s breath is still rough but in this
second step, watching the breath, the breath becomes more subtle until one does not feel
that there is any air touching at the chosen point or sometimes it seems like one is not
breathing at all. This means that the mind is very calm. At this stage, some meditators
may have certain kinds of rapture (piti) and the mind is brighter and stronger. The trick
here is to continuously feel the breath all the time without any gaps; this will result in
inducing more happiness and increasing strength for the mind. This is quite a satisfying
stage of samadhi.

One point that should be stressed here is that in practicing meditation, it is important
for one to have an experienced meditation teacher to guide him. Those who do not
follow the right practice of Buddhism or those who practice by themselves can hardly
be successful or may even obtain negative results. So the importance of having a
teacher should be a major concern of the meditator.
http://www.mahamakuta.inet.co.th/english/b-way%284%29.html

Chapter 4
Chanting for Meditation Practice

Truthfully, all Buddhist chantings help to promote or assist in training and practicing
development of the mind. Those who chant daily, especially before going to bed, will
greatly develop their minds since they not only memorize and recite the Buddha’s
Teachings but they also gain merit each time they chant. Moreover, the mind will get
stronger and will be more peaceful and purified. In this chapter, some selected important
chantings that are helpful and popular among practicers of meditation will be quoted as
follows:

1. RATANATAYABHITHUTI
(Passages on the Sublime Praise of the Triple Gem)

(A) Buddhanusati (Recollection of the Buddha). We pay homage to the

Buddha and recollect on his noble virtues. We praise him on his compassion, purity and
perfectly well enlightenment by using the following words:

Itipi so bhavava, He is indeed the Exalted One,

araham, far from defilements,

sammasambuddho, perfectly Enlightened by himself,

vijjacarana sampanno, fully possessed of wisdom and

(excellent) conduct,

sugato, One who has proceeded by the good way,

lokavidu, knower of worlds,

anuttaro purisadham masarathi, unexcelled Trainer of tamable men,

sattha devamanussanam, Teacher of deities and men,

buddho, the Awakened One, the Brightened One,

bhagava’ti. the Lord skilled in teaching Dhamma.

(B) Dhammanusati (Recollection of the Dhamma). We pay homage to

the Dhamma by chanting the following words:

Svakkhato bhagavata dhammo, Well-expounded is the Exalted One’s Dhamma,

sanditthiko, to be seen by oneself,

akaliko, here and now, not delayed in time,

ehipassiko, (inviting one to) come and see,

opanayiko, leading inward,

paccatam veditabbo to be seen by the wise men

vinnuhi’ti. for themselves.

(C) Sanghanusati (Recollection of the Sangha). We pay homage to the

Sangha by chanting the following words:

Supatipanno bhagavato The Sangha of the Exalted One’s disciples savakasangho. who
have practiced well.

Ujupatipanno bhagavato The Sangha of the Exalted One’s disciples

savakasangho. who have practiced straightly,

nayapatipanno bhagavato the Sangha of the Exalted One’s disciples

savakasangho. who have practiced right,

samicipatipanno bhagavato the Sangha of the Exalted One’s disciples

savakasangho. who have practiced properly,

Yadidam? Who are they?

Cattari purisayugani, The four pairs of men,

attha purisapuggala, the eight types of persons,

esa bhagavato savakasangho. that is the Sangha of the Exalted One’s

disciples,

ahuneyyo, worthy of gifts,

pahuneyyo, worthy of hospitality,

dakkhineyyo, worthy of offerings,

anjalikaraniyo, worthy of reverential salutation,

anuttaram punnakkhettam the incomparable field of merit for

lokassa’ti. the world.

These passages can be chanted either in Pali only or in Pali together with the
translations into other languages. The purpose of recollection of the Triple Gem is to
make the chanter’s mind more confident, daring, bright, feeling less gloomy, and more
faithful in the Triple Gem.

Brief Sublime Praise of the Triple Gem

Some meditators who have short time for chanting or those who want to express more
of their faith to the Triple Gem are advised to use this brief chant as follows:

AHO BUDDHO. The Lord Buddha, our refuge, enlightened by himself, miraculously
worthy of paying supreme faith, successfully quit his Fire of Defilements and Fire of
Sufferings. The Lord compassionately expounded his Dhamma to other living beings, so
they too could quit, the Fires of Defilements and Sufferings.

AHO DHAMMO. The Buddha’s Dhamma, our refuge, virtuous, miraculously worthy
of paying supreme faith, by this virtue, can quiet the Fires of Defilements and
Sufferings of living beings rightly practiced, helping them to be free from all grieves
and calamities. It consists of morality (Sila), concentration (Samadhi), insight (Panna),
the Noble Path, the Noble Fruit and Nirvana.

AHO SANGHO. The Sangha, our refuge, those who have practiced rightly,
miraculously worthy of paying supreme faith, because they purely fulfill the practice of
Sila, Samadhi, and Panna, have attained the Noble Path, the Noble Fruit, achieving
Nirvana. Being able to quit their Fires of Defilements and Sufferings, they then teach
others to practice, so they too can quit their Fires of Defilements and Sufferings.

2. BRAHMAVIHARA BHAVANA
(The Extension of the Brahmavihara or Divine Abodes)

There are Divine States of mind called the Brahmavihara or Divine Abodes which are
recommended for cultivation by the Lord Buddha: Loving-kindness (metta),
Compassion (karuna), Sympathetic joy (mudita), and Equanimity (upekkha). These
should be deliberately extended to all other beings by the following chanting:

(A) Metta-bhavana (extending loving-kindness). In order to get rid of anger or ill-will,

make a general extension of loving-kindness by chanting the following passage:

Sabbe satta Whatever beings there are,

avera hontu, may they be free of enmity,

abyapajjha hontu, may they be free from hurtfulness,

anigha hontu, may they be free from troubles

(of body and mind)

sukhi attanam may they be able to protect

pariharantu. their own happiness.

(B) Karuna-bhavana (extending compassion). In order to get rid of violence and to

cultivate the virtue of compassion which is the desire to help those in any kind of
suffering. The following passage is for the cultivation of karuna.

Sabbe satta Whatever beings there are,

Dukkha pamuccantu. may they be free from suffering.

(C) Mudita-bhavana (extending sympathetic joy). In order to get rid of envy by being
joyful about the happiness and prosperity of others and to cultivate sympathetic joy. The
following passage is for the cultivation of mudita.

Sabbe satta Whatever beings there are,

ma laddhasampattito may they not be parted from

vigacchantu. the good fortune obtained by them.

(D) Upekkha-bhavana (extending equanimity). In order to get rid of extreme

emotions, i.e. too much joy, too much grief, feeling depressed to see the disaster of other
beings caused by their own previous deeds (kamma) that cannot be helped, and also to
promote the neutral feeling that should be maintained. The following passage reflects
kamma (Sanskrit : karma) and its result, chanted for the development of this quality.

Sabbe satta Whatever beings there are,

kammassaka, are the owners of their kamma,

kammadayada, heir to their kamma,

kammayoni, born to their kamma,

kammabandhu, related to their kamma,

kammapatsarana, abide supported by their kamma,

yam kammam karissanti, whatever kamma they shall do,

kalyanam va papakam va, good or evil,

tassa dayada bhavissanti. of that they will be the heir.

3. ABHINHAPACCAVEKKHANA
(Five Subjects for Frequent Recollection)

(A) Jaradhammomhi, I am of the nature to be old,

jaram anatito. I have not gone beyond old age.

(B) Byadhidhammomhi, I am of the nature to be diseased,

byadhim anattito. I have not gone beyond disease.

(C) Maranadhammomhi, I am of the nature to die,

maranam anattito. I have not gone beyond death.

(D) Sabbehi me piyehi manapehi, All that is mine, dear and beloved,

nanabhavo vinabhavo. will become otherwise, will become separated

(from me).

(E) Kammassakomhi, I am the owner of my kamma,

kammadayado, heir to my kamma,

kammayoni, born of my kamma,

kammabandhu, related to my kamma,

kammapatsarano, abide supported by my kamma,

yam kammam karissami, whatever kamma I shall do,

kalyanam va papakam va, good or evil,

tassa dayado bhavissami of that I shall be the heir.

evam amhehi abhinham Thus by us they should be frequently

paccavekkhitabbam. recollected.

These five subjects should be recollected everyday. The purpose of the recollection of
these five subjects is to be acquainted with the truth of life, to make haste in doing good,
to avoid evil, to cut down intoxication with youth, healthiness, life, possessions, and to
have sincere belief in the law of kamma.
 4. KAYAGATASATI
(Repulsiveness of the Body)

The purpose of this chanting is to rid ourselves of lust.

Ayameva kayo, This body of mine,

uddham padatala, from the soles of the feet up,

adho kesamatthaka, from the top of the hair down,

tacapariyanto, enveloped by the skin,

puro nanappakarassa asucino, is full of manifold impurities,

jeguccho patikulo. all of them are repulsive.

5. MARANASATI
(Recollection of Death)

The objective of recollection of death is to admit the truth of life, not being afraid of it,
and to make haste in doing good and avoiding evil.

Adhuvam jivitam, Living is impermanent,

dhuvam maranam, death is permanent,

avassam maya maritabbam, surely we shall die,

maranapariyosanam me jivitam. my life has death as the end.

Jivitam me aniyatam, My living is not permanent,

maranam me niyatam. my death is for certain.

The purposes of the first five chantings are to calm the mind and set it free from the five
mental hindrances (nivarana) so that one can achieve Samadhi (concentration), which is
the characteristic of Calm Meditation.

6. TILAKKHANABHAVANA
(The Passages on the Three Characteristics of Marks)

This is directed towards the development of Insight Meditation, (Vipassana-bhavana or

Vipassana-kammatthana) aiming at the cultivation of wisdom. This includes knowing
the truth of all conditioned things that are under the power of the Three Characteristics
of Compounded things, that is, impermanence, suffering and selflessness or non-self.

Anicca sankhara. All conditioned things are impermanent.

Tam kutetha lapbha. Because of this, how can they certainly exist in
impermanence?

No, no one is ever born, and there is no one who dies. Body (rupa), Feeling (vedana),
Perception (sanna), Mental Activities (sankhara) and Consciousness (vinnana), these
Five Aggregates just come to exist, and are destroyed. They are impermanent, they are
sufferings, they do not belong to us, they are not us, they are not self, they are only the
five aggregates. So let it be.

No, no one is ever born, and there is no one who dies. CAKKHU (sense of sight),
SOTA (sense of sound), GHANA (sense of smell), JUVHA (sense of taste), KAYA
(sense of touch) and MANA (sense of thought), these Six Spheres of sense just come to
exist, and then cease to be. They are impermanent, they are sufferings, they do not
belong to us, they are not us, they are not self, they are only the six spheres of sense. So
let it be.

No, no one is ever born, and there is no one who dies. Earth, Water, Fire, Wind, Air
and Consciousness, these Six Elements just come to exist, and then disintegrate. They
are impermanent, they are sufferings, they do not belong to us, they are not us, they
are not self, they are only the six elements. So let it be.

No, no one is ever born, and there is no one who dies. NAMA (name) and RUPA
(form), just come to exist, then name ceases to be, and form disintegrates. They are
impermanent, they are sufferings, they do not belong to us, they are not us, they are
not self, they are only name and form. So let it be.

7. ATURAKAYABHAVANA
(Passage to be contemplated when ill)

Aturakayassa me sato, Even though my body is restless,

cittam anaturam bhavissati. my mind will not be so affected.

Bhidurayam kayo, This body is decomposing,

viragadhammam, this consciousness is ceasing to be,

vinnanam. they are impermanent, they do not

belong to us. So let it be.

This is one of the passages that helps ill people to penetrate the mind to achieve insight
(vipassana) by contemplating when ill, on the truth of the body that it is an object of
impermanence, suffering, and selflessness, so that this will prevent the mind from
wavering by the effect of the troubled body.

8. PATTIDANAGATHA
(Passage for the Dedication of Merit)

The following passage is used to make a liberation or to dedicate the merit to all beings.
This should be used daily after the practice of meditation. It can also be used in
dedication of any kind of merit making.

Punnassidani katassa May the punna (merit) made by me now

yananyani katani me, or at some other time

tesanca bhagino hontu be shared to all beings

sattanantappamanaka. Infinite and immeasurable;

Ye piya gunavanta ca, those dear and virtuous to me

mayham matapitadayo such as my parents,

dittha me capyadittha va those seen and the invisible,

anne majjhattaverino, or those that are neutral and hostile,

satta ditthanti lokasmim, beings established in this world,

tebhumma catuyonika, those who are born in three planes

or in the four kinds of birth.

pancekacatuvokara, They are of five, one or four aggregates,

samsaranta bhavabhave. wandering in realms, small and great.

Natam ye pattidanamme May those having known my

anumodantu te sayam. merit-dedication rejoice it.

Ye cimam nappajananti, And those who do not know of this,

deva tesam nivedayum. may deities announce to them.

Maya dinnanpunnanam Because of their rejoicing

anumodanahetuna, the gift of merit given by me,

sabbe satta sada hontu may all beings forever live

avera sukhajivino, a happy life and free from hate

khemappadanca pappontu and may they find the path secure,

tesasa sijjhatam subha. and their good wishes all succeed.

This dedication passage can be chanted either in Pali or in its translation (or both).
There are other passages for the dedication of merit. One can briefly say, “May all
merit I earn now or in the past be gained by all beings. Those who know, please
rejoice in these merit givings and hence be free from sufferings and be more
happy.”

SANKHEPAPATTIDANAGATHA

(The passage for giving merit to others in brief)

Sabbe satta sada hontu May all beings be free from enmity

avera sukhajivino, and live a happy life forever.

katam punnaphalam mayham May they all receive the same merits

sabbe bagi bhavantu te. that I have accumulated (received).

Whoever expects progress in their cultivation of the mind should regularly chant
the chantings mentioned in this chapter. While chanting, one should consider and
concentrate on the meaning of the passages chanted so that one is sure to achieve
more successful results from one’s practice.
http://www.mahamakuta.inet.co.th/english/b-way%285%29.html

Chapter 5
The Triple Study of Mental Training

The Lord Buddha has outlined the course for studying and developing the mind in order
to attain the utmost result in Buddhism as follows:

(1) The study of morality (sila-sikkha)

(2) The study of concentration (citta-sikkha)

(3) The study of supreme wisdom (panna-sikkha)

The Pali word ‘sikkha’ means the practicing and training of the body, the speech, and
the mind. In brief, the Triple Study actually performs the religious endeavor. The study
of morality is called ‘sila-sikkha’, the study of Samadhi is called ‘citta-sikkha’, and the
study of supreme wisdom is called ‘panna-sikkha’.

If the study or mental training has been done to a higher and higher level, that is, to the
Eightfold Path (Eightfold Noble Path) which is the most important practice of the
Buddha’s Teachings, these threefold trainings are called ‘Adhi-sila-sikkha’-- the training
of the utmost moral conduct, ‘Adhi-citta-sikkha’-- the training of the utmost mental
collectedness to get the best Samadhi, and ‘Adhi-panna-sikkha’-- the training to
cultivate the supreme wisdom.

The Eightfold Path to Enlightenment can be grouped into the three sikkha:

(1) ‘Samma-ditthi’—right view and ‘Samma-sankappa’—right thought. These two form

the ‘Adhi-panna-sikkha’ which is the study of supreme wisdom.

(2) ‘Samma-vaca—right speech, ‘Samma-kammanta’—right behavior and ‘Samma-

ajiva’—right livelihood. These three form the ‘Adhi-sila-sikkha’ which is the study of
morality.

(3) ‘Samma-vayama’—right effort, ‘Samma-sati’—right mindfulness, and ‘Samma-

samadhi’—right mental collectedness. These three form the ‘Adhi-citta-sikkha’, which
is the study of the concentration.

Mind development (Bhavana) in Buddhism can be successfully done to achieve the

supreme result through this Eightfold Noble Path or the Triple Study only. Other
practices without Triple Study are not regarded as mind development according to the
Buddha’s Teachings because such practices cannot develop or raise one’s mind to the
fullest extent. Triple Study is used to free the mind form the three levels of defilements
discovered by the Buddha. Details of them will be discussed here.

The Three Levels of Defilements

Generally for well-experienced doctors, before ordering medicines or using any
methods to cure their patients, they will examine carefully and thoroughly the cause of
the disease until they are sure of what medicines or what method should be used.
Likewise, the Lord Buddha who was considered to be the greatest psychiatrist of the
world, had found out that all beings have three kinds or three groups of mental diseases
which torture and suffer them in various possible ways. These three kinds of diseases
are the three levels or forms of defilements with their different degrees of disasters, they
are :

(1) The crude form of defilements (Vitikkama-kilesa). This is the coarse or rough kind
of defilements overflowing through words and deeds. It is composed of three evil deeds,
i.e. killing, stealing, and sexual misbehavior, and four kinds of evil words, i.e. lying,
back-biting, uttering harsh words, and talking nonsense.

(2) The intermediate form of defilements (Pariyuddhana-kilesa). This is the middle

kind of defilements that cause uneasiness of the mind due to the presence of mental
hindrances (Nivarana) such as lustful inclination towards and longing for sensual
pleasures, ill-will (Vyapada), or a feeling of jealousy for others, etc. This level of
defilements disturbs the mind and prevents the mind from doing good deeds.

(3) The subtle form of defilements (Anusaya-kilesa). This is a subtle kind of

defilement which lies dormant in the mind like sediments at the bottom of a water jar
and it is the root of all kinds of defilement, which can be into divided into three:

(A) Underlying tendency of lust (Raganusaya). This is the root cause of lust or greed.

(B) Underlying tendency of agitation (Patighanusaya). This is the root cause of anger.

(C) Underlying tendency of ignorance (Avijjanusaya). This is the root cause of

delusion.

The Lord Buddha discovered these three mental diseases so he composed the right
medicine, Dhamma, to cure them. How to cure them will be explained later. The
explanation on the degree of the three defilements is given here first.

The catastrophes of the three defilements

The degree of catastrophe of the three defilements are not all equal but each of them is
an obstacle to the development of the mind and the development of the country. Brief
descriptions follow:

The crude form of defilement (Vitikkama-kilesa). This kind of defilement shows up in

the form of evil deeds and evil speeches. It causes troubles to the doers and to society as
well. Hence it is called ‘rough’ or crude because it is sinful, ugly, destroys things
rapidly, and is easy to be seen.

This kind of defilement, when it appears as physical deeds, takes advantage of others.
For example, it can manifest itself as killing or destroying other living beings, which
sometimes causes wars. It can also result in cheating, stealing, robbing, engaging in
sexual misbehavior, raping, causing troubled and broken families, and taking intoxicants
or other kinds of harmful drugs.

When it appears verbally, its effect is lying, back-biting, uttering harsh words and
talking non-sense. In short, most of the troubles and sufferings in society are caused by
this kind of defilement.

The middle form of defilement (Pariyuddhana-kilesa). Unlike the rough form of

defilement, this middle kind only disturbs, irritates the mind and is detrimental to one’s
mental integration. It is not as harmful as the first kind of defilement and is not as subtle
as the third kind.

One’s mind is unclear and dirty because of this kind of defilement. It is the mental
hindrances (Nivarana) which prevent the mind from quieting and developing because
they cause unhappy feelings and create agitation, restlessness, and worry (Uddhacca-
kukkucca).

This middle level of defilement is the killer of mental health. Its strongest effect is to
spoil the happiness of human beings and it is the cause of most mental diseases and
nervous breakdowns. This is a most important problem at present since the number of
these cases is increasing very rapidly, especially in big cities of the world.

The subtle form of defilement (Anusaya-kilesa). This kind of defilement is different

from the first and the second group, which are still noticeable. This one lies dormant, in
the depth of one’s mind, and is very hard to notice, like the sediments that lay under the
water at the bottom of a container. The water appears so clean and clear that one can
drink it, but only as long as the sediments on the bottom are not moved or stirred. But if
the water is stirred and the sediments float around, then the water becomes dirty and
cannot be drunk or used for washing anything.

Likewise is the mind with the subtle form of defilement; if it does not show up, then the
mind seems clear and bright, suitable for working. But once the subtle form of
defilement floats up and becomes the middle or the rough kind of defilement, then the
mind is sad and dirty with low qualities. It cannot be used to do any work and many bad
effects follow.

People travel endlessly through life, experiencing decay and illness until death, because
of this subtle form of defilement. It is also the root for the rough and the middle kinds of
defilement. Hence, it can be said that the subtle form of defilement is the principal
source of all evils and all sufferings in the world.

Formation of Defilements

No matter how many defilements there seem to be, all of them are formed from the
three roots of unwholesome greed (lobha), aversion or hatred (dosa), and ignorance or
delusion (moha). These three are the roots of all evil deeds, step by step they are formed
by starting as the delicate form of defilement first, then changing to the middle form of
defilement, and sometimes exploding to be the coarse or rough kind of defilement.
(1) Greed (Lobha). The subtle base of greed (lobha) is lust which means attachment.
When it springs up to be the middle kind of defilement it is sensual pleasure (kama-
chanda) or craving for other’s belongings (Abhijjha). If the owner of lobha does not
stop or control it, it will become the rough kind of defilement which shows up as evil
deeds or words, such as killing, stealing, adultery, cheating and telling lies, etc.

(2) Anger (Dosa). The subtle base of anger (dosa) is agitation (patigha) which means
collision or irritation of the mind. If it evolves into the middle kind of defilement it
becomes vengeful and hateful. Anger in its coarse form leads to actions that include
killing, destroying and hurting other beings, etc.

(3) Delusion (Moha). The subtle base of delusion (moha) is ignorance (avijja) which
means wrong view. The middle form of it is sloth and torpor (Thina-middha) or the
feeling of being discouraged, inert, gloomy and sleepy, or feeling uncertain or doubtful,
which may become the wrong view that does not believe in sin or merit (miccha-ditthi).
When it is out of control and in its coarse form, delusion may become drinking to
intoxication, taking harmful drugs and talking nonsense.

Getting Rid of Defilements

The Buddha, who had attained enlightenment and had clear comprehension of these
defilements to the smallest detail, also knew of their danger, how they were formed, and
in what group each of them belonged. He knew that all the troubles in the world are
caused by these defilements. Hence, as the founder of Buddhism, he had composed
three kinds of medicine, that is, the Triple Study of Mental Training:

(1) He introduced morality (Sila) to conquer the rough form of defilement.

(2) He introduced concentration or tranquillity meditation (Samadhi) to conquer

the middle form of defilement.

(3) He introduced insight meditation or supreme wisdom (Panna) to conquer the

delicate form of defilement.

So the Triple Study of Mental Training is also a method which successfully puts an end
to the three kinds of defilements. Those who have used it can confirm the result and one
can also prove this by oneself. The Lord Buddha proceeded victoriously using this
method, therefore, he finally obtained the good result.

When one has, at least, strictly observed the five moral precepts (Sila), then the rough
form of defilement cannot occur. If one goes on to concentrate until one reaches the
state of Samadhi, the mind will be free from the mental hindrances, hence the middle
form of defilement cannot disturb the mind. When supreme wisdom (Panna) through
insight meditation arises, the subtle form of defilement will abate and disappear at last.

To visualize further, some Buddhist experts compare the use of the Triple Study of
Mental Training to conquer the defilements as follows:

To conquer the rough form of defilement by using Sila is like using a sharp blade to
cut the grass in the lawn so that the area will look nice and be easy to walk on.
However, the grass will grow longer a few days afterward because the roots are still
there under the ground. Likewise, the defilement that is temporarily quit by the power
of Sila will grow up again when the person stops maintaining his good moral conduct.
This is because its roots have not yet been destroyed.

To conquer the middle kind of defilement by using Samadhi is like placing a block
or stone over the grass. As long as the object is still there, the grass has no chance to
grow, but whenever the block or stone is removed, the grass can spring up again.
Likewise, the middle kind of defilement, quieted only by the power of Samadhi, will
become a disturbance to the mind again if the person stops or loses concentration. This
is because the subtle form of defilement, which is its roots, still exists.

To conquer the subtle form of defilement by using Panna is like digging out the
whole grass from its root up, making it dry, burning it, and blowing the ash away in the
air. The grass will not have the least chance of growing at all because it has been
completely uprooted. Likewise, by conquering the subtle form of defilement by using
supreme wisdom, the grass will not be able to emerge again since there is no root for it
to grow. Therefore, elimination of defilements by the power of Panna is the direct way
and the most complete one.

The late Patriarch (Vasana Vasano) of Rajabopith monastery in Bangkok, Thailand

made his comments on the Triple Study that: “Those who regularly and completely
observe Sila can be considered as graduates of the Bachelor Degree in Buddhism. Those
who regularly and completely observe Samadhi can be considered as graduates of the
Master Degree in Buddhism. Those who regularly and completely observe Panna can
be considered as graduates of the Doctorate Degree in Buddhism.”

Hence, the real Doctorate Degree in Buddhism is Panna. To get certificates in the Triple
Study one should make an attempt to get the highest or Doctorate Degree, which means
that one has reached the state of being free from all defilements and that the mind is
fully developed to the highest extent.

At the lowest level, the degree of defilement may be lessened but one still feels unhappy
and troubled. So with the regular and completed practice of Sila one should not be
content or feel proud because the sufferings (dukkha) still exist since there are still two
kinds of defilement yet to be eradicated. Or if one only develops the level of Samadhi,
one is still not fully free from the subtle kind of defilement.

In other words, one who practices the Triple Study can be compared to a country with
the following similes:

(1) Strong armed forces to defend the country from the enemies outside is like Sila that
protects one from the rough kind of defilement,

(2) Strong police power to keep law and order within the country just like

Samadhi that keeps one’s mind steady, still and happy, that is, freeing it

from the middle kind of defilement.

(3) Strong and rapid development of the country as a result of well-planned

projects is like Panna that is used to develop one’s mind, freeing it from

the subtle form of defilement.

Naturally, any country without strong armed forces to protect it will always be
threatened and easily destroyed by enemies from outside. There is no safety for that
country; in the same way, a person without Sila will hardly be able to find happiness,
much less be able to protect happiness from threats or destruction.

If the country has only powerful armed forces but no policemen, then the country men
will still be suffering from theft and other kinds of unlawful activities because there are
no policemen to maintain the law and order within the country, no one to be the
protectors of the people’s peace. This is like a person who conducts Sila but not
Samadhi, thus, he can avoid only some kinds of suffering, that is, Sila can get rid of his
rough form of defilement but his mind is still being irritated and disturbed because Sila
cannot protect it from the middle kind of defilement.

However, no matter how powerful and effective the soldiers and policemen are, the
country is not making real progress without new technologies and well-planned projects
for developing its economy, education, communication, medical care and the like for the
welfare of the people. Similarly, one who conducts only Sila and Samadhi without
developing Panna will not be able to find the real happiness in life.

Or one who pays attention only to Panna without regarding Sila or Samadhi will never
be successful in developing one’s mind because these three are cause and effect of one
another. If a country only tries to develop inside without having the armed forces or
police department, the development will not be carried on as smoothly, because enemies
will keep trying to conquer from outside while unlawful country people make trouble
from inside the country.

So it is easily seen that the Triple Study is the most important thing for development of
the mind. They should no be taken one at a time but should be worked on
simultaneously for the best result, just like a country that needs soldiers, policemen, and
development projects.

When one has developed the spontaneous ability of Sila, Samadhi and Panna, one is
said to be fully developed and has eradicated all kinds of defilement that are the cause
of troubles, sufferings and unhappiness. This is similar to a country which is prosperous
and peaceful, with its people well-to-do and happy because the country itself has been
fully developed in all respects.

To summarize, it is most important for one who wants to follow the way of
development of the mind taught by the Buddha and successfully arrive at the desired
goal, to eradicate all three kinds of defilement which are the root cause of
unhappiness and suffering; to cultivate Sila, Samadhi and Panna to such an extent
that one can attain enlightenment, so one’s life is purified and obtains the highest
bliss. Then one is said to be successful and fully developed according to the Buddha’s
Teachings.
http://www.mahamakuta.inet.co.th/english/b-way%286%29.html

Chapter 6
Activities Required for Meditation Practice

After having selected the appropriate meditation object and having chosen a calm and
quiet environment suited for the practice, on the day one actually begins one’s own
meditation practice in order to develop the mind, one has to finish the basic activities
required in the following order:

1. Cutting down worries

2. Cutting down small worries

3. Purification of one’s precepts

4. Making a formal offering of one’s life to the Buddha and teacher

5. Recollection of the Triple Gem

6. Extension of loving-kindness

7. Recollection of death

8. Recollection of the truth of life

9. Recollection of one’s own merit

10. Making a vow to practice meditation

In this chapter, only the first three will be explained.

Cutting down the 10 Palibodha (Worries)

“Palibodha” means “to worry about, to be uneasy”. Anyone with palibodha can
hardly practice meditation since one cannot achieve the state of Samadhi because the
mind, disturbed by worries and uneasiness, is impeded at least only during the actual
time of practice. In the Path of Purity (Visudhimagga ) it enumerates the 10 palibodha
as follows:

Avaso ca kulam labho gano kammena pancamam

addhanam nati abadho gantho iddhitime tasa.

meaning:
The 10 palibodha are : the residence, clan, gift, companion, job, journey, relatives,
illness, education, and power.

(Visuddhimagga 1/112)

1. Worry about the residence. If one is a monk, then one worries about the temple,
one’s kuti (house of Buddhist monk in a monastery) and one’s belongings. If one is a
layman, then one worries about one’s house and property, that it may be damaged,
stolen, or may need to be cleaned or maintained.

2. Worry about the clan. If one is a monk, one worries about the family or the
sponsored family, being afraid that those acquaintances may come to visit during one’s
absence or if one does not pay usual visits, then they may become estranged or change
their mind to sponsor other monks. Or if those acquaintances are ill or are having
ceremonies then there will be no one available to advise them.

If one is a layman, then one worries about not being able to pay a visit or give advice to
those who may be ill or may be having troubles. One is afraid of becoming alienated
from the people that one used to be so close to before.

3. Worry about gifts. One is worried about the income or one’s usual benefits that may
be reduced or lost because of one’s absence.

4. Worry about companions. One is worried about not being able to help or to give
advice to friends, students, teachers, subordinates, etc. who have long been one’s
acquaintances.

5. Worry about the job. One is worried about one’s job at hand (like writing a book),
giving lectures, taking care of constructions, etc. One is afraid that the neglected job
may not be finished and will cause a big loss.

As a layman, one may be worried about the job, that it may be discontinued. For
example a farmer is worried about the field, a seller about the trade, an officer about the
civil work. Everyone is worried about his own job, afraid that if they are away, the job
will be left undone.

6. Worry about journey. One is worried about one’s planned vacation or business
travel.

7. Worry about relatives. One is worried that during one’s absence one’s parents,
grandparents, or close relatives may get into some troubles or have some illness, that
one may be unable to help in time.

8. Worry about illness. One is worried about the existing illness that it may become
worse if one discontinuous to cure it, so one wants to have it cured first.

9. Worry about education. A student may be worried about not being able to finish his
education or may be afraid that he will not be accepted to further his education.
10. Worry about power. One is worried that one’s authority will decrease or will be
transferred to others if it is not being utilized.

It should not be too hard to eradicate these worries from the mind if one considers that
these worries are far less important than the result obtained from the meditation practice
and that to be away from those things will only be temporary; one will come back to do
everything shortly afterward. If a lot of worries exist, one can meditate with fruitless
result. So it is important to decide to cut down all worries before practicing.

Cutting Down Small Worries

A few days before or on the day one begins to practice, one should be free from small
worries and should remember:

1. To take a shower so that one feels perfectly clean on the day of practice.

2. To wash the robe (for a monk) or the dress (for laymen) so that one feels that it is
clean.

3. To clean personal utensils so that one will not be worried about them.

4. For the monk or man, to have shaved one’s head and beard if they are too long.

5. To cut the nails if they are too long.

6. To prepare enough medicine for the whole period of practice.

7. To prepare all necessities for the whole period of practice.

To practice meditation, the period of practice should be predetermined to suit each

person or group, for example, 7 days, 10 days, 15 days, one month, two months, three
months, or six months so that the practice will be intensive and continuous for the best
results.

On the other hand, somebody may be practicing once or twice a day for half an hour or
an hour in the early morning or just before going to bed. Any method can be chosen
according to one’s comfort and ability. However, those like the monks who practice in
the meditation center may spend long hours each day meditating and will sleep for only
4-6 hours at most; this is done in order to speed the development of the mind. Some
meditators may continue controlling their minds to stick with the meditation object all
the time that they are awake, being mindful and aware of everything they do.

These worries, however small, have to be cut down completely since it will be hard to
control the unstable mind.

Purification of One’s Precepts

Before practice, the meditator should purify one’s Sila (moral precepts) or request for
the precepts, i.e., if one is a monk or a novice, then one should confess the transgression
of one’s precept(s). A layman should have requested for the 5 (or 8) precepts, whatever
one prefers, from the monk(s). This is because Sila is a base for having Samadhi, and
Samadhi is a base for the rising of supreme wisdom (Panna). This Triple Study is
closely interconnected, as mentioned in the Pali scripture:

Silpaparibhavito samadhi mahapphalo hoti mahanisamso.

Samadhiparibhavita panna mahapphala hoti mahanisamsa.

Pannaparibhavitam cittam sammadeva asavehi vimuccati.

meaning:

“With sound basis of Sila (or precepts), the full benefits of Samadhi can be
obtained. With sound basis of Samadhi, the full benefits of Panna can be obtained.
And with sound basis of Panna, the mind will be righteously and completely free
from the most delicate kind of defilement (asava).”

Therefore, Sila is the most important cause for Samadhi.

The Benefits of Sila (Virtue)

The practitioners of meditation should make an effort to keep pure the precepts,
realizing the danger of the lack of precepts and the benefits of strictly observing them.
Sila promotes a lot of good quality, as the Buddha said:

“Monks, should a bhikkhu desire to be dear and precious, to be respected and

honored by his fellow-monks, he should fulfill the Sila.”

(The Path of Purity, Part I, p.11)

One impressive description of the benefits of Sila is in Visudhimagga (the Path of

Purity) that:

The true religion gives the noble sons

No other stay than virtue. Who can tell

The limit of her power? Not Ganges stream

Nor Yamuna nor babbling Sarabhu,

Nor Aciravati nor Mahi’s flood,

On purity on earth the taints of men.

But virtue’s water can remove the stain

Of all things living. Necklaces or pearl,

Rain-bearing breezes, yellow sandalwood,

Gems, nor soft rays of moonlight can destroy

Heart-burnings of a creature. She alone-

Virtue well-guarded, noble, cool, avails.

What scent else blows with an against the wind?

What stairway leads like her to heaven’s gate?

What door into Nibbana’s city opens?

The Sage whose virtue is his ornament

Outshines the pomp and pearls of jeweled kings.

In virtuous men virtue destroys self-blame,

Begetting joy and praise. Thus should be known

The sum of all the discourse on the power

Of virtue, root of merit, slayer of faults.

(The Path of Purity, Part I, p.12)

Therefore, meditators should purify their precepts or request for the precepts before
practice and throw away all worries. Then they can be sure to obtain the result
appropriate to their efforts.
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Chapter 7
Walking Meditation

In this chapter, the benefits of Walking meditation (cankama) together with the
method for its practice will be explained so that meditators may learn about its secret
benefits, discovered by the Buddha who also used it regularly all his life. If one uses
walking meditation to complement sitting meditation, then more benefits will be gained
in the mental practice.

To obtain quicker and better results for the mental practice, one must have mindfulness
(Sati) and clear comprehension (Sampajanna) in all activities and movements of the
body. These activities include, for example, standing, walking, sitting, lying down,
working, speaking, taking a shower, eating, drinking, looking back, bending the arms,
stretching the arms, purging, urinating, and even breathing in and out. If one succeeds in
doing this, then one is sure to increase one’s mindfulness and clear comprehension
which will then increase the strength of mindfulness, resulting in deep concentration or
Samadhi which can be used to accomplish both worldly and spiritual affairs more
effectively. If one practices only in the sitting posture and leaves the mind to its liking
all the rest of the time, then one will make very slow progress because the mind is not
under control most of the time.

Mindfulness of breathing (Anapanasati) can be practiced in four postures, i.e.

sitting, standing, walking, and lying down. For those who are interested in the
meditation practice, brief explanations for each posture together with a picture for easier
understanding follow:

1. Sitting meditation. Sit like the Buddha in Samadhi posture, i.e. sit cross-legged,
right foot over the left, right hand over the left (palms up) with both hands placed
comfortably on the lap. It is important to keep the body erect but not tensed up or
strained. Establish mindfulness firmly, control the mind not letting it have a chance to
escape anywhere. Then observe each in-breath and out-breath while breathing naturally.
Keep saying mentally to oneself ‘Bud’ when breathing in and ‘Dho’ when breathing out.

While inhaling and exhaling, feel the air touching three certain points, i.e. the nostril (or
the upper lip), the middle of the chest, and the abdomen. Beginners must first feel the
air at all three points, but when well-acquainted with the process, they can choose to
watch only one of the three fixed points depending on which one is the easiest and most
appropriate for them. Generally, most people find the nostril to be the most appropriate
point to feel the air.

Having sat for the predetermined period or having felt that it is too long already, one can
then change one’s physical posture.
 The Sitting Posture

2. Standing meditation. Calmly stand with the eyes fixed on the floor; stand
comfortably but not stiffly. Place the left hand on the abdomen with the right hand
covering and lightly holding the left. Observe the breathing while saying to oneself
‘Bud’ during inhalation and ‘Dho’ during exhalation. Repeat ‘Bud’-‘Dho’,
‘Bud’-‘Dho’ until one changes one’s meditation posture.

Standing meditation can be practiced alone or alternated with Walking meditation.

When one has reached the end of the Walking meditation path, one can practice
Standing meditation for a while before turning around and continuing the Walking
meditation.
 The Standing Posture

3. Walking meditation (cankama). Start with the standing meditation i.e., stand
calmly, right hand placed over the left on the abdomen, and facing downwards
with the eyes fixed on the floor several feet in front. Walk with moderate steps that
are neither too fast nor too slow. Begin walking by raising, moving, and placing the
right foot while also saying to oneself ‘Bud’ and then saying ‘Dho’ for raising,
moving, and placing the left foot. Be mindful on every step when the foot touches
the floor and repeat ‘Bud’-‘Dho’, ‘Bud’-‘Dho’ continuously while walking.

The distance for Walking meditation should not be less than 25 paces and not longer
than 50 paces. If there is no space available, then less than 25 paces can be used. Upon
reaching the end of the walking path, do not abruptly and immediately turn around but
stand still first before turning to the right. While standing, know that you are standing;
you may also change your concentration to focus on your breathing while standing.
While making a turn, know that you are turning. When you lift and turn the right foot,
mentally utter the word ‘Bud’ and when you lift and turn the left foot, utter the word
‘Dho’. Before starting to walk ahead, you can stand and concentrate on your breathing
for a while, repeating the words ‘Bud’-‘Dho’, ‘Bud’-‘Dho’, ‘Bud’-‘Dho’ or the words of
your choice. The period of walking can be 15 minutes, 30 mintues, or even one hour (up
to one’s desire) or until one changes to another posture.

The Walking Posture

4. Lying meditation. This posture is good for both general practitioners and those who
are old, ill, or very fat. Instead of just going to sleep naturally each day, it is better for
one to focus on one’s breath in the lying position until one falls asleep so that one will
have the special advantage of mindfulness of breathing.

The lying posture: Lie calmly in Siha posture (lying like a lion) on the right-hand side
of the body, with the right hand placed under the right cheek and the left hand and arm
placed along the left side of the body. The left leg is placed comfortably over the right
leg without bending or stretching too much. Feel the air touching at the nostril while
saying to yourself ‘Bud’ and ‘Dho’ on inhaling and exhaling respectively, until you
think it is enough. Then you can go to sleep. When you wake up, you can continue to
concentrate on your breathing again until you get up from the lying posture.

The Lying Posture

The Benefits of Walking Meditation

Walking meditation (cankama) has been one of the popular methods for mind
development in Buddhism, ever since the Buddha’s time up until the present time,
because of its advantages for both physical and mental health. Cankama literally means
‘steady walking’, that is to say, walking along with mindfulness (sati). Because of the
many benefits of Walking meditation, the Buddha and his disciples used it regularly.
The Buddha, even though already freed from defilements, still used Walking meditation
for his physical exercise as evident in many written documents on Buddhism.

Take for example the biography of Yasa, describing the man who tired of being a
householder and walked away from his home in Banares. While heading to Deer Park at
Isipatana he was saying,

“Here is very disturbing, here is very objectionable.”

At that time, the Buddha was walking back and forth very early in the morning, doing
Walking meditation in the open air. Seeing Yasa at a distance, he sidestepped from the
walking path and sat waiting on a cushion. He then said to Yasa,

“Here is not disturbing, here is not objectionable. Come on Yasa, sit

down. I will teach you Dhamma doctrine.”

Eventually, Yasa became enlightened by his teaching.

Another example is the Buddha’s Walk (Path) in Jeta’s Grove in Savatthi (Sanskrit :
Sravasti), which at present is in the northeast of India. This Walk is still apparent as one
walks near the Buddha’s residence (Gandha-Kuti). Anatha pindhika, a millionaire who
was the Buddha’s Noble Disciple, had this Walk made especially for the Buddha at the
time he built the temple. The Walk was made of bricks and was about 2 meters wide, 75
centimeters above the ground, and approximately 25 paces long. The temple was
deserted for hundreds of years and the Walk stayed buried underground until 150 years
ago when the British Government, which ruled India at that time, ordered the ancient
remains at Jeta’s Grove to be restored. Hence, many of the ancient remains have been
well-preserved until now. The author has visited this Walk four times while paying
homage to the Buddhist sacred places in India.

Another example is the underground Walk in the temple in Deer Park at Isipatana in
Banares. This Walk is very long and if one does not notice or is not told, then one may
think that it is an underground tunnel. This Walk might have been built after or during
the reign of King Asoka the Great, of India. It was solidly built especially for meditation
practice and at the present time it is still in perfect condition.

All of the most famous meditation teachers in Thailand like to practice Walking
meditation. Therefore in all meditation centers in Thailand, especially those in the
forests, a Walk is built for each residence (monk’s hut) and it is to be used for Walking
meditation by those who are undertaking meditation practice.

With all of the evidence mentioned above, the importance of Walking meditation to
mind development in Buddhism becomes apparent. In the Numerical (Anguttara)
Collection, Book of Five, the Buddha said that Walking meditation has five benefits as
follows:

1. One is able to bear long journeys (on foot).

2. One can endure making an effort.

3. One will be more resistant to illness or disease (having good health).

4. Food can be easily digested.

5. The concentration developed while walking lasts a long time.

1. One is able to bear long journeys (on foot). This means that one can endure walking
a long distance, even when taking quick steps, because of the physical fitness that
results from the regular practice of Walking meditation. We find that most of the
meditation monks are able to walk for long distances because of their steady practice of
Walking meditation. They are also bound to have long lifetimes because of their
excellent physical health. Some people do not like to move their bodies and taking long
walking journeys on foot, or even just a short walk, can make them feel tired. Therefore,
those who are often tired and not healthy should try to practice Walking meditation and
they will experience its good result of increased mental and physical health in a
relatively short time.

2. One can endure making an effort. Walking meditation enables a person to make an
effort. In this case, making an effort refers to the effort of developing the mind. Those
who develop the mind by using only the sitting posture while meditating, without
exercising, will become physically tense in a short time and they will be unable to
endure for very long. However, those who develop the mind using both the sitting and
walking postures alternatively, will then be able to endure practicing meditation for a
long time. Using these two methods, one after the other, allows meditators to
continuously practice for hours or even days and they quickly obtain good results in
practicing mind development.

It is useless to practice meditation just once in a while, stopping for many days between
meditations. The meditator must be diligent and must practice very often, like the
saying in Pali, “Ghatento Vayamanto—keep persisting, keep trying” which means
that meditation has to be done often, continuously, regularly, at least half an hour to one
hour a day so that the mind will become easily calm. Sitting meditation alternated with
Walking meditation will enable one to make effort for a long time.

3. One will be more resistant to illness or disease. Whosoever practices regular

Walking meditation is sure to be physically healthy. Modern doctors advise people to
take morning walks in order to get physical exercise and to breathe unpolluted air.
Walking can cure disease like diabetes and can also reduce many kilograms from the
weight of someone who is fleshy. Walking actually makes a person have fewer diseases
and this is the benefit that the Buddha found by himself more than 2500 years before the
modern doctors. He not only used walking for mere physical pleasure like people do
nowadays, but he also used it for the purpose of mental development. Walking
meditation is good for both physical health and spiritual health.

4. Food can be easily digested. If one sleeps or sits after eating a meal, then the food
that has been eaten is not easily digested because, without moving or exercise, one uses
up only a small amount of energy, which is not enough to help in digestion. One will
then experience dyspepsia, flatulence, and stomach pains. Walking meditation makes a
person move a lot and as a result, the gastric juices are secreted and thoroughly digest
the food, which promotes in the person both good health and fewer diseases.

5. The concentration developed while walking lasts a long time. This is the direct
benefit of Walking meditation and those who practice it can confirm this result. The
person who sits in meditation after walking first will attain the state of Samadhi quicker
than those who sit before walking. This may be either because the blood circulation is
better or because the mind is already under control of mindfulness before sitting.
Someone who attains the state of Samadhi while walking will then stand with the quiet
mind. If Samadhi occurs while walking and one begins to feel sleepy, it is suggested
that one should change to sitting meditation so that a sudden peace of mind will arise.
Some kinds of rapture may occur during Walking meditation such as the flowing of
tears or the feeling of lightness in the body, etc.

Samadhi obtained in the sitting, standing, and lying down postures lasts only while one
stays in the same posture and deteriorates easily when the body posture changes.
Whereas Samadhi resulting from Walking meditation lasts a long time, even after one
changes to other postures as the Buddha said:

“Samadhi resulted from Walking meditation lasts a long time.”

Since Walking meditation has both physical and spiritual benefits as already
mentioned, Buddhism regards it as one of the effective methods for mind
development which enables practitioners to have first hand experiences of its good
result. Those who fail to obtain Samadhi through other methods should try to
practice Walking meditation by which, if rightly and properly practiced, they are
sure to get the good result exactly.
http://www.mahamakuta.inet.co.th/english/b-way%288%29.html

Chapter 8
Mindfulness of Breathing

Mindfulness of Breathing is the most popular kind of concentration in Buddhism since

it is easy to practice. It uses only the breath as the meditation object and can be
practiced at both levels, that is, Tranquillity meditation (Samadhi) and Insight
meditation (Vipassana). Concerning this kind of meditation, the Buddha mentioned that:

“Monks, this concentration on mindfulness of breathing being developed and

repeated, peaceful, sublime, being cool without any sprinkle of water and abiding
in happiness, unwholesome and evil deeds occurred will be subdued and will
vanish.”

(The Path of Purity, p. 305)

In some places Mindfulness of Breathing (Anapanasati) is called anapanasati-bhavana

or anapanasati-kammatthana. “Anapana” means breathing in and out’. With “sati” as a
suffix it becomes “Anapanasati”, meaning ‘mindfulness of breathing in and out’. If
affixed by “bhavana” it becomes “Anapanasati-bhavana”, meaning ‘mind development
by mindfulness of breathing in and out’. If affixed by meditation (kammatthana), it is
“Anapanasati-kammatthana” meaning ‘meditation with mindfulness of focus on
breathing in and out’.

The Importance of the Breath

As it is well known, people cannot live very long without breathing. People die when
they breathe in but not back out or when they breathe out but not back in. So it can be
said that ‘breathing is life’. However, this is only its importance at the normal level,
which is not yet related to exercise of the mind. Generally, everybody lives while they
are breathing, regardless of whether or not they are mindful of it. The importance of
breathing, as referred to in this chapter, relates to its importance in terms of mind
development. The Buddha found its secret importance, hence he used it as a tool to
practice the development of the mind and called it “Anapanasati”.

By nature, the rain when falling to the ground accumulates into the rivers and then flows
down to the seas or oceans. Human beings ‘intellectually’ utilize this natural resource
for their country’s development by building dams to retain the water for agricultural or
navigational uses and to enable its transformation into energy, which can then be used to
serve the country’s electrical needs. Hence the water is not left to flow wastefully to the
oceans by its natural course. Likewise the meditator develops the mind by
‘intellectually’ utilizing the natural breaths. One can obtain the many benefits of mind
development by simply concentrating on the air that one breathes and by not letting it
pass away uselessly and wastefully.

A popular meditation monk, who is the meditation master in Thailand, warned his
disciple who was sitting without being mindful, “You should not sit wasting your
breaths”. What he meant is that to waste one’s breath is like letting the water flow
wastefully into the ocean. One should concentrate on one’s breath using mindfulness of
breathing so that full benefits of breathing are achieved.

Four Steps of Anapanasati

In Anapanasati Sutta and in Mahasati-Patthana (the Foundations of Mindfulness) Sutta,

ine the cahpter on Anapanasati, the Buddha explained about the four steps of
Anapanasati as follows:

1. Breathing in long (duration), one knows, “I am breathing in long”. Breathing

out long, one knows, “I am breathing out long”.

2. Breathing in short (duration), one knows, “I am breathing in short”.

3. “Realizing the whole process of breath, I shall breathe in”;

Thus one trains oneself. “Realizing the whole process of breath, I shall breathe
out”; Thus one trains oneself.

4. “Calming the breath, I shall breathe in”; Thus one trains oneself. “Calming the
breath, I shall breathe out”; Thus one trains oneself.

These four steps are at the level of Samatha-kammatthana and are regarded to be
kayanupassana (recollection of the body) in Mahasati-Patthana Sutta. Detailed
explanations for the practice of these four steps of Anapanasati, together with their
related Dhamma, will be explained here to promote exercise of the mind at this level.

The word ‘train’ here is equivalent to the Pali word ‘sikkhati’ meaning ‘to take
cognizance, to know, to do, to be determined, to be possessed by faith, to put forth
efforts, to set up mindfulness, to have the mind firmly established, to know through
wisdom, to have a higher knowledge of what is to be known through higher knowledge,
to comprehend what is to be comprehended, to put away what is to be put away, to
develop what is to be developed, to realize what is to be realized’. Therefore, the word
‘sikkhati’ does not mean only ‘to study,’ as many people understand it; its meaning is
very broad and very deep, covering both levels of Samatha and Vipassana.

The words ‘the whole process of breath’ (sabbakaya) mean the ‘in and out breaths’
which appear to the meditator. One should be able to recognize the coarse breath, learn
about its occurrence, and also how to calm it. Having calmed it down, one will
experience rapture and bliss.

Step 1. One knows the long breath in and out as a long breath in and out. Naturally,
the strength of the air passing with the in and out breaths is not equal for both nostrils.
Sometimes it is stronger for the right side than for the left side or vice versa. One should
observe this for oneself and then concentrate on the stronger side.
Natural breathing is always manifested as considerably longer breaths. So it is advised
that one should be conscious of the long breaths first and then of the short breaths later.
Short breaths usually occur when the physical state is not normal. For normal people,
the breath tends to be long.

In this step, when one is breathing a long breath, one should know that this is so. When
breathing, if one is not aware of whether the breath is short or long, or knowing that it is
short or long, but not knowing whether it is an in-breath or an out-breath, then such a
person is regarded as not yet having accomplished this step. One is considered to be
successful in the first step only when one knows a long in-breath as a long in-breath and
a long out-breath as a long out-breath.

Step 2. One knows the short breath in and out as a short breath in and out. One
also knows the length of the short breath when one is actually taking a short breath.
Natural breaths tend to be long but tend to get shorter when the one is not normal, for
example, when one is angry, afraid, sad, tired, or when one loses one’s temper. This
second step is not fulfilled as long as one is not aware of whether the breath is a short
breath in or out. One accomplishes this step only when breathing in a short breath, one
knows “I breathe in a short breath” and when breathing out a short breath, one knows “I
breathe out a short breath”.

However, it is not easy to be conscious of the long in and out breaths or the short in and
out breaths because the mind, in its natural state, always tends to waver, wander, and
struggle and can be very hard to control. It is like a small baby who cannot stay still or
like a naughty monkey that keeps running along the branches of the trees all the time,
never being quiet and still. Therefore it is hard to discipline the mind, especially for
those new to the practice of meditation.

In order to assist those who have difficulties in controlling the mind, it is suggested that
they attach to words like ‘Buddho’ by saying mentally ‘Bud’ while inhaling and ‘Dho’
while exhaling. To attach the mind to the word ‘Buddho’ is very useful and helpful. The
word ‘Buddho’ is popularly used among the Thai meditators because ‘Buddho’
represents the Buddha’s name meaning ‘one who knows, one who always awakes, and
one who is always in high spirits’. Keeping this word in the mind makes one’s mind
peaceful all the time and one also gains merit every time one breaths with attachment to
this word.

Some other words to attach to, other than ‘Buddho’, include Samma araham’ or ‘Rising’
and ‘Falling’. For example, one can concentrate on the action of the breath moving in
and out of the abdomen by saying to oneself ‘Rising’ and ‘Falling’ while breathing in
and out, respectively. Actually, one can choose whatever word one likes as long as one
holds to the three principles of practice:

(A) Having effort (Atapi),

(B) Keeping awareness alert all the time (sampajano), and

(C) Having mindfulness as the controller (satima).

In fact, one can do meditation without using any word at all, as explained previously.

The word ‘Buddho’, used as a mantra in meditation practice, is very useful for
beginners of meditation since it can stop the mind from wavering or wandering outside.
But after practicing until one is proficient in it, the word ‘Buddho’ will automatically
disappear. At that stage, one has already been trained and well-versed in knowing the in
and out breaths. This is similar to the practice of ABC writing; at first one must use a
ruler or lined paper to write on but after one is well-trained, one can write well without
using the lines.

Therefore, in developing mindfulness of breathing, it is suggested that one attach one’s

mind to some word for the above mentioned benefit. Although the mind always
struggles and is hard to control at the beginning, one is sure to finally arrive at the
desired goal if one earnestly trains it by continuously concentrating on the in and out
breaths.

Step 3. One trains oneself to experience the whole breathing process as one
breathes in and out. At this step, one observes and knows the whole process of
breathing, both long and short breaths. One feels the air touching the three points i.e. the
nose-tip, the middle of the chest, and the belly. The starting point of the in-breath is the
nose-tip, then the air flows in to touch the middle of the chest, and then it ends at the
belly. Then the breath turns around and goes out. The out-breath has the starting point
inside the abdomen, then it runs through the middle of the chest, and finally it
terminates at the nose-tip.

Some people are able to observe only at the middle point and not at the other two
points; it is harder for them to develop a sensitivity for the starting and the terminal
points. Some people are able to observe only at the terminal point and not at the other
two points. For them it is harder to develop a sensitivity for the starting and the middle
points. On the other hand, some people are sensitive to all three points and all appear
clearly. One who observes and is able to feel the air as it contacts at all three points is
said to have accomplished this third step.

Step 4. One trains oneself to calm the breathing process, as one breathes in and
out. In this step, one controls rough breathing to become subtle breathing until one is
completely absorbed in appana-samadhi or deep absorption or Jhana, which is the
highest level for mind development in the stage of recollection of the body
(kayanupassana). It is certainly not easy for one to develop the mind to reach this state.
During the process of mind development, in this stage the meditator will experience
various strange happenings that occur to the mind.

Coarseness and Subtlety of the Breath

Cessation of Gross Breath

In the practice of mindfulness of breathing, while one is directing one’s attention

towards the breathing, it becomes finer, calmer, and more subtle. At that moment when
one’s attention is completely absorbed on the breathing, one’s body will feel light and
certain kinds of rapture will occur such as one’s hair standing on end, tears coming
down, etc. One has ecstasy which lasts a long time, even after the practice. The mind is
steady, brightened, and happy because it has experienced the rapturous feeling.

But sometimes, after achieving deep concentration, one’s breath will become lighter and
lighter until it seems to disappear completely. At this point one cannot feel the air
touching at any points of the nose or the body and every part of one’s body is perfectly
still. This is because the mind has become very subtle; but with weak understanding, the
meditator cannot observe the breath, which is really still there. This condition has
happened to a lot of meditators and some even end up falling asleep. Some are so
frightened that they rise up from sitting, not understanding what has happened. This is
called ‘Moha samadhi’ or ‘concentration that lacks the power of mindfulness’.

In the Path of Purity, it is stated that ‘this subject of meditation (mindfulness of

breathing) does not become clearer at every higher stage of mind development, it
does not become manifested”.

This means that, when using other meditation objects such as kasina, kayakhatasati,
etc., the higher the stage of mind development one has achieved, the clearer the
meditation object will appear. This is quite contrary to the practice of mindfulness of
breathing where, as one develops the higher stages, the meditation object (the in and out
breathing) becomes more and more delicate until it is lost. This strange phenomena will
not happen to those who have never practiced mindfulness of breathing. This
characteristic will happen to those who do practice mindfulness of breathing, but only
when they still have weak power of mindfulness of breathing. Therefore, strong power
of mindfulness of breathing must be cultivated.

In cases where this object of concentration or sign (Nimitta) is lost and one is unable to
observe it, it is suggested that the meditator should not refrain from rising up from the
seat, thinking of stopping, temporarily quitting the practice to ask the teacher a question,
or feeling sorry that the good result was not obtained. Because once the meditator rises,
the meditation practice must be started again from the very beginning. It is also advised
not to feel sorry or disappointed since this is the characteristic of the meditation of
mindfulness of breathing. Therefore the meditator should continue to sit, fixing the
concentration on the breathing at the nose-tip, where the air naturally touches.

How to make the breath manifested

While practicing, if one does not feel the breathing and cannot observe it, it is suggested
that the meditator ask himself: “Where are the breaths? Where do they disappear? Who
has them? Who does not have them?” Then he can recall from his past studies that there
are seven kinds of beings who do not breathe, they are :

1. those within the mother’s womb,

2. those who are drowning under water,

3. unconscious beings,

4. those who have entered into the fourth Jhana.

5. those who are dead,

6. those who are capable of existence with or without forms, and

7. those who have entered the trance of Nirotha-samapatti.

Thus, he should warn himself that “I am not one of those, so my breath is sure to exist
but since I am weak of understanding (I have a weak power of sati), it is not
manifested”. Having warned himself, he should then fix his mind on the original point
where the air touches which, for the long-nosed man is the tip of the nose and for the
short-nosed man is the upper lip. He should then set up attention on the original point
until the breath appears again as normal.

Therefore, even though one does not know whether one’s breath exists or not, the wise
meditator will direct the attention to watch closely only at the nose-tip. If one is really
determined and makes sincere attempts in doing so, one will certainly be able to fix his
attention as a result. Just like a wise cowboy who frees the cows from the cow pens in
the morning; he does not have to follow the herd all the time. He will just wait for them
at their usual meeting place, at the river ford. After all the cows come to bathe and
drink, he will then be able to drive them back to work or to the pens, as he likes.

So in the development of the meditation of mindfulness of breathing, a great deal of

mindfulness and wisdom is needed. As stated in the Path of Purity that:

“It is not a small thing, nor to be practiced by inferior persons. According as it is

attended to, it becomes calm and subtle; therefore in it strong mindfulness and
wisdom are to be desired. For as in doing needle-work on a fine piece of cloth it is
desirable that the needle also should be fine, and the instrument for boring the eye
of the needle should still be finer, so at the time of developing the subject which is
like the fine cloth, it is desirable that mindfulness, like the needle-eye boring
instrument, should be strong. And the monk who is endowed with the mindfulness
and wisdom should not look for the breathings anywhere else than in the original
points of contact”.

(The Path of Purity, p. 325-327)

So do not be frightened, disappointed, or rise up from the seat when the breath is lost
because this is the normal character of mindfulness of breathing. Instead, when it
happens one should consider oneself to be very lucky and should be glad that one’s
practice is fruitful, since this is not an easy accomplishment to have happen at all.

However, do not be overjoyed, for such feeling will stir the already disciplined and
subtle mind so that it becomes distressed again (the symptom of distress can be easily
noticed by observing the grossness or coarseness of the breathing). In this case, one
should neutralize the mind and not be too glad or sorry. Control the mind by
concentration on the nose-tip like one who, while walking, carries a container brimful of
water without spilling even a single drop!

Keep mindfulness and wisdom alert by using the methods previously mentioned and by
remembering the wise cowboy or one who is doing needle-work on a fine piece of cloth.
Having done as suggested, one will certainly accomplish having the blissful and serene
feeling as a result.
http://www.mahamakuta.inet.co.th/english/b-way%289%29.html

Chapter 9
Mental Hindrances

It is important for the meditator to have a thorough knowledge of the Five Nivarana, or
the Five Mental Hindrances, since they cloud the mind, cause suffering, and are the
worst enemies of Samadhi.

The mind in its natural state is extremely pure (pabhassara) and free from hindrances.
However, it has been clouded because of the visiting defilements. As the Buddha has
said,

“Pabhassaramidam bhikkhave cittam tanca kho

akantukehi uppakkilesehi uppakkilittham”

Meaning,

“Monks, naturally the mind is bright, but by the visit of

defilements, it is polluted.”

In this case, the words “Pabhassarmidam” and “cittam” or the ‘bright mind’ refer to the
mind that is free from mental hindrances. However, it does not mean that the mind is
absolutely free from defilements because if it were, there would be no need for us to get
rid of them. But since it is not yet free from all defilements, it still needs purification. *

So ‘the bright mind’ means the mind without visiting impurities, which are the middle
form of defilements. This mind is not yet free from the subtle form of passions which
are the delicate, subtle kind of defilements. They cannot be destroyed by the power of
samadhi; only wisdom (panna) can destroy them.

Therefore, nivarana or the middle level of defilements will be explained here so that the
miditator will be well acquainted with them. Like the policeman who must know the
name or the face of a criminal so that he can arrest the right person, the meditator must
be able to identify these mental hindrances so that they can be eliminated. If the
policeman does not know the criminal or his past deeds, then unless the crime is
committed in his presence, he will not be able to arrest the criminal. Similarly, if the
meditator does not know about these mental hindrances, then they cannot be ‘arrested’
and eliminated.

For example, a wise doctor must carefully examine his patient until the cause of disease
is clearly known and understood so that he can effectively cure it; likewise, the
miditator must study and know well the middle level defilements clouding his mind so
that they can be easily and effectively eradicated.
These visiting defilements that cloud the mind are called “Agantuka-kilesa”.
“Agantuka” means ‘visitors’, like those who come to our houses. Some agantuka are
nice and they get invitations to visit. But most agantuka-kilesa that visit our minds are
not invited and are always harmful; whenever they pay a visit, they sadden and darken
the mind.

This agantuka-kilesa or the visiting defilements that prevent the mind from being pure
is called Nivarana. “Nivarana” means ‘impediments, obstructions, or hindrances’. It
is the unwholesomeness that impedes a person from accomplishing the development of
the mind, obstructs one from gaining Samadhi, keeps one from being blissful, and
causes suffering. This Nivarana is like robbers who block a road, preventing cars from
passing through so that they can rob the passengers.

The five kinds of Nivarana are :

1. Lustful or sensual desire (Kamachanda),

2. Ill-will, hatred, or anger (Vyapada),

3. Sloth and torpor (Thina-middha),

4. Restlessness and worry (Uddhacca-kukkucca), and

5. Doubts or hesitation (Vicikiccha).

“Kamachanda” means ‘lustful or sensual desire’. Sometimes it is called “Kama-raga”

or addiction to sensual desire, that is, being immediately drawn to the five sensual
objects, for example, visible objects or forms, tastes, smells, sounds, and delightful
touches on the bodies of the opposite sex or of the same sex.

Whosoever delights in these sensual objects will have a burning mind and will feel
agitated. So this kind of defilement is called “Ragaggi” or the “Fire of passion”. It is the
fire that burns the mind, darkening it so it cannot see truth. The mind overpowered by
this passionate burning will torture, trouble, and disturb the owner, who will always be
free from happiness.

“Vyapada” means ‘ill-will’ or ‘hatred’ and it is one kind of fire that burns worldly
beings and makes them restless. It is called “Dosakkhi” or the “Fire of anger”. This kind
of mental hindrance gradually grows first as “patigha” meaning ‘irritation and being
discontent with any being or object’. If this feeling does not cease, it will accumulate to
become “kodha” or ‘wrathful passion’ which, if not stopped, will become “Dosa” or
‘Anger’. People with dosa may scold, curse, or even hurt those whom they dislike.

Unrestrained anger will become vyapada, which is one kind of Nivarana. Excessive ill-
will or hatred then escalates into a desire for retribution. The difference between ill-will
and retribution is that, in ill-will the feeling may disappear after one has taken
vengeance. But this is not true for retribution. With retribution there will be an
escalation into an endless feud. Ill-will is like tying a knot temporarily, whereas
retribution is like a permanent knot which is exceedingly difficult to untie. Hence,
retribution is more harmful than vyapada. However, all are the fire of defilement which
prevents the mind from being peaceful. They must be eradicated before the meditator
can achieve peace of mind.

Thina-middha (sloth and torpor) is the third kind of Nivarana. Thina and Middha are
not one single word and are not the same defilement but are complements of each other.
They usually darken the mind together. Thina means ‘sloth’ and Middha means ‘torpor’
or ‘drowsiness’. These two defilements are like molds that destroy plants. When they
control the mind, the person feels weak, dull, unwieldy, and does not want to make any
effort or do any good for himself or society.

An aspirant may notice that on certain days he does not feel like meditating or does not
want to perform his daily duties. Even with a lot of rest or sleep he still feels drowsy
and lazy and yawns continuously. If this is not caused by physical problems, then it
must be that his mind is overpowered by these two defilements and he becomes weak,
dull, drowsy, and does not want to speak. He is unhappy because of the power of thina-
middha. Unless they are eradicated, an aspirant cannot cultivate Samadhi.

Uddhacca-kukkuca are unwholesome mental factors and they also are complementary
to cach other. “Uddhacca” means ‘restlessness’, “Kukkuca” means ‘worry’. Usually,
when the mind is restless, people tend to be easily annoyed. Such people become
unhappy, moody, and feel bored or irritated with the words of others and loud noises.
Sometimes they are moody even when approached with polite words. Sometimes one
may feel gloomy but not annoyed if he only has sloth and not torpor. But for some
aspirants, uddhacca and kukkuca may occur simultaneously, so they are both restless
and annoyed at the same time.

These two passions, uddhacca and kukkuca, are like viruses or flus that weaken people
and make them feeble. They take hold of most people’s minds daily and make many
people unhappy by disturbing their peace of mind. Currently, the government is building
more and more mental hospitals for people with nervous disorders since more people in
big cities are now facing various kinds of economic problems, as well as the problems
of living in society. Problems caused by these two defilements are the most effective
killers of people’s happiness.

So it is necessary for us to know and recognize them so that we can get rid of them
easily. Unless we rid ourselves of them, they will recur day after day, making people
gloomy or annoyed and preventing them from achieving happiness. Some who make
attempts can rid themselves of these defilements. However, charity and observing
precepts cannot destroy or eradicate mental hindrances, only Samadhi is powerful
enough to eliminate them.

“Vicikiccha”, which is ‘doubt’ or ‘uncertainty’, is one of the most effective

impediments to mental development. This is not an intellectual doubt, but it is doubt in
relation to practice such as wondering whether merit and sin or heaven and hell exist,
whether it is fruitful to practice meditation, or whether the practice really leads to
spiritual progress, and so on.

A doubter of sin and merit does not perform merit making for fear of being a loser if, in
reality, there is no benefit to be gained from the merit making. But at the same time he
dares not do evil deeds, fearing that he will suffer if sin exist. Therefore, to be on the
safe side, he does neither evil nor good deeds because of his doubts.

Sometimes one may feel uncertain about the way one is taught meditation practice, “Are
the principles taught right? Is it right to sit this way? Is it right to meditate this way? Is it
right to do the walking meditation this way?” With all these doubts one becomes lost in
thought, absent-minded, and refuses to cultivate Samadhi, fearing that he will suffer a
loss or become insane. Therefore his mind remains wavering, unsteady, and he cannot
find peace. Hence, no progress in mental development can be achieved.

This is like the person with high expectations in life, but who is always afraid to make a
decisions as to what kind of job he should take. If he goes into a trading business, then
he is afraid of losses. If he is to be a farmer, he is afraid that the yield may not be sold. If
he goes to work for the government or into private business, then he is afraid of not
being successful. So he remains indecisive, doing nothing. As long as he has doubts,
indecision, and perplexity, no progress is possible.

A person given to doubt, who does not know how to proceed in life or in the practice of
meditation, can be compared with one who is lost in a deep forest and comes to stand at
the mid-point of intersecting paths where there stands a big tiger at the entrance to each
path. He cannot make a move in any direction since he is afraid of the tigers. In the
same manner a person beset by doubt, either in life or in spiritual practice, cannot
decide on any path. So this kind of mental hindrance must be dispelled before one’s
mind can be developed.

The Five Mental Hindrances discussed above are considered hindrances to one’s peace
and happiness since they cloud the mind and pollute the mind’s naturally pure state. The
mind, in its truly natural state, is extremely bright and can be compared to gold, which
is flawless. Gold is pure, soft (malleable), beautiful, and very valuable. But its quality
will be considered the opposite and it will be devalued if it is mixed with any of the
following:

1. iron (ayo)

2. copper (loham)

3. tin (tipu)

4. lead (sisam) and

5. silver (sajjham)

Similarly, the normally bright mind can be overruled by any of the Five Hindrances and
this will cause the mind to be clouded, disturbed, and troubled. So the Buddha taught us
to rid ourselves of these Five Hindrances by cultivating meditation. The five hindrances
are the defilements that obstruct people’s progress and happiness. According to the
Dighanikaya, the Buddha compared the person overpowered by these mental hindrances
with:

1. A debtor,

2. A patient,

3. A prisoner,

4. A slave, and

5. A traveler in hostile terrain.

A debtor will never feel at ease. He is worried by thoughts that the creditor will ask him
to repay the debt in full, the interest will increase, or the property deposit will be taken
away if he does not make haste to repay the debt, and so on. So he suffers and is
unhappy in the same manner as one who is obstructed by mental hindrances and who
never finds real peace.

A patient suffers from disease and is prevented from being happy because of the pain,
for example, a headache hurts the head and a stomachache hurts the stomach, etc.
Certain kinds of illness hurt him in other parts of the body. This is just like the mind
harassed by any of these five mental hindrances. As long as one is overpowered by
mental hindrances, he will have nervous problems caused by the visiting defilements.

Take for example a prisoner who loses his freedom. Being in jail, he is agitated, frantic,
bored, and unhappy. Likewise, a person possessed by mental hindrances is not free and
it is impossible for him to make spiritual progress.

A slave can do nothing without permission. He can go nowhere because he must wait
on the master and do everything ordered by him, so he suffers and is unhappy. Even the
servants of today, who serve in households, are ordered to perform duties until they
have no free time for themselves, not to mention the slaves of long ago who were in
much worse situations. Just as slaves cannot do whatever or go wherever they want, so
too, a person under the power of mental hindrances cannot do what he knows is good
and right. He is unhappy because his master, Nivarana, orders him to do everything its
own way; he is truly the slave of Nivarana.

A traveler in hostile terrain must go uphill and down dale, across creeks and deep
chasms, face wild animals and meet with various troubles, and sometimes take no sleep
and go without food because the path is wild and barren. As he wanders he feels
insecure, disoriented, and afraid and he suffers throughout the long journey. Similarly, a
person disturbed by any of the Five Nivarana will never be happy because each kind of
Nivarana is like a hill, a creek, a chasm, a wild animal, or a wild and unknown path.

A person who can free his mind from the Five Hindrances is very lucky and virtuous
since he is entering into Dhamma in Buddhism. He has passed the middle level of
practice and is no longer a debtor, a patient, a prisoner, nor a slave and will arrive safely
at his destination.
In short, the cultivation of Samadhi establishes peace of mind, clears the path of life,
and yields more virtues than performing charitable acts and keeping the precepts
pure. It is the basis for the cultivation of Insight meditation (vipassana), which is the
ultimate goal in Buddhism.
http://www.mahamakuta.inet.co.th/english/b-way%2810%29.html

Chapter 10
Causes and Cessation of Mental Hindrances

In order to progress in meditation, a meditator should know how the Five Mental
Hindrances are formed and how they can be eradicated. This knowledge will be useful
to one’s progress in meditation.

Causes of Mental Hindrances (Nivarana)

When cultivating Samadhi, the meditator has to know how the Five Mental Hindrances
are formed so that they can be completely destroyed. In the same way, the doctor must
know the real cause of an illness before he can cure it. If the causes of illnesses are
known, then it is easier to prevent them than it is to cure them. For example, knowing
that the carrier of malaria is the mosquito, that too much alcohol is the cause of
cirrhosis, and that too much sugar in the blood causes diabetes, one can take measures
to eliminate or prevent the causes before they yield the undesirable effects. With such
knowledge a person can eliminate the disease, just as knowing the causes of mental
hindrances will help the meditator rid himself of them.

In the Pancakanipata of Anguttaranikaya, the Buddha explained the five causes of

mental hindrances as follows:

1. Subhanimitta—Delight in the beauty is the cause of Kamachanda or

Sensual desire.

2. Patighanimitta—Irritation or friction is the cause of Vyapada or Ill-will.

3. Arati—Not being pleased, Tandi—Laziness, Vijambhika—Weariness,

Bhattasammada—Intoxication from food, and Cetaso

linattam—Downheartedness. These five are the causes of Thina-

middha or Sloth and Torpor.

4. Cetaso avupasama—A restless mind is the cause of Uddhacca-kukkucca or

Restlessness and Worry.

5. Ayonisomanasikara—Unwise thinking is the cause of Vicikiccha or

Doubt.
Close examination of each cause of the Mental Hindrances shows that the reason for
being depressed or being in daily turmoil is due to one of these hindrances. But they do
not arise simultaneously; only one occurs at one moment in time. For example, if at one
moment there is Vyapada, then the other four hindrances will not occur, or if at one
moment Uddhacca-kukkucca appears, then the other four will not emerge. This is
because the mind can be in only one state of feeling at one certain point in time.
However, even though they do not occur together, each of the Mental Hindrances causes
the mind to be in low spirits.

1. Subhanimitta—the cause of sensual desire. “Subha” means ‘beauty’, while

“nimitta” means ‘fixing’. So “Subhanimitta” means ‘to fix a meaning of something
as beautiful’. For example, if one is fixing on a beautiful body, then this refers to fixing
on the form, the taste, the smell, the sound, and the touch on a body of either the same
or opposite sex. To fix on the beauty of the body can be classified as follows:

A. To fix on the beauty of each organ,

B. To fix on the beauty of the body as a whole.

To fix on the beauty of each organ is to consider the beauty in details such as seeing that
the complexion is fair, the face is pretty, the mouth is beautiful, the teeth are beautiful,
the feet are beautiful, the fingers are beautiful, and the nails are beautiful, etc. Because
of these thoughts, lustful desire or Kamachanda occurs.

To fix on the beauty of the body as a whole is to see that the whole body is shapely and
the figure is beautiful. Thinking thusly, Kamachanda will arise. Therefore,
Subhanimitta, which means ‘to fix on bodily beauty’, is the cause of Kamachanda or
pleasure in sensual desire.

Also, to contemplate on sensual thought (Kamasankappa) arouses Kamachanda

because desire is caused by such thinking. If one does not think of sex or the beauty of
the object, then lustful desire will not be aroused. As the Buddha has said in the book of
Mahanidesa:

“Oh! Kama, now that I know that you spring up just from thinking,

I will not think of you any more, Kama. So you will not have the chance

to occur to me again.”

(Khu. Maha. 29/45/72)

This saying confirms the fact that sensual desire arises from thoughts. So if one does not
want sensual desire, one should simply quit thinking about Subhanimitta, which is the
cause of Kamachanda. Hence, no fire of passion can then occur to him.

2. Patighanimitta—the cause of Vyapada (ill-will or hatred). “Patighanimitta” is

‘irritation’ or ‘friction’ that has an emotional impact on the mind. Many people’s
minds are like injured animals because a little touch, irritation, or impact will hurt them
and will cause them pain. The mind under the power of Vyapada can be regarded as
being wounded because any speech or action that causes friction and touches or stirs the
feeling will cause anger to surface at once. Patighanimitta is the direct cause of anger or
Vyapada. Knowing this, we have to destroy its cause (Patighanimitta) if we want to get
rid of Vyapada.

3. Thina-middha – sloth and torpor are caused by the following:

A. Arati -- not being pleased. For example, not being pleased on working or in
cultivating Samadhi. Such a feeling will be followed by dissatisfaction and the aspirant
may become discouraged from doing mental practice. One does not feel like doing
anything, hence, one becomes sleepy and loses one’s energy and zeal because of Arati
or discontent.

B. Tandi – laziness. A person is downhearted. He does not want to work or to do any

mental practice because of his laziness.

C. Vijambhika – weariness. One who is weary may idly stretch his body to show his
feelings of laziness and drowsiness. This is also a cause of Thina-middha.

D. Bhattasamada – intoxication from food. Naturally, over-eating makes a person

sleepy, so this feeling is called “intoxication from food.” It is advisable to consume just
enough in order to avoid Thina-middha. Right after each meal, one should not make an
attempt to cultivate Samadhi since the food will always cause Thina-middha.

E. Cetaso Linattam – downheartedness. Frustration in life will make one feel gloomy,
depressed, and lacking will-power, thus Thina-middha follows.

4. Cetaso Avupasama – a restless mind is the cause of Uddhacca-kukkucca. Many

kinds of feelings such as fear, worry, disappointment, and agitation make the mind
restless like the waves of the ocean. The restless mind causes Uddhacca-kukkucca
(restlessness and worry or annoyance) to arise.

5. Ayonisomanasikara – unwise thoughts are the cause of Vicikiccha or doubt. This

is because one does not use wisdom (Panna) to consider the natural condition or the real
characteristics of all objects. One is said to use Yonisomanasikara if one wisely
contemplates on the natural phenomena and understands them rightly as they are. One
who does not have a clear understanding of the truth or who makes no attempt to use
analytical thinking to see the truth will be beset by doubt, for example, doubt about sin
and merit, hell and heaven, or doubt about one’s own way of mental practice. Being
doubtful as to whether one’s way of practice is right or not, because of improper
consideration ( Ayonisomanasikara), that is, without using wisdom on consideration,
gives rise to Vicikiccha, which is a hindrance to the cultivation of Samadhi. Hence, no
progress is achieved because of Ayonisomanasikara.

Having thoroughly learned the cause of each of the Five Hindrances, one should make
attempts to completely destroy them so that it will be hard, or even impossible, for the
meditator to be overwhelmed by Mental Hindrances.

Cessation of Mental Hindrances

Also, in the Pancakanipata of Anguttaranikaya, the Buddha revealed five ways to cease
Mental Hindrances:

1. Asubhanimitta – recollection on repulsiveness annihilates

Kamachanda.

2. Metta-cetovimutti – loving-kindness stops Vyapada.

3. Viriya – perseverance causes Thina-middha to cease.

4. Cetaso Vupasama – peace of mind erases Uddhacca-kukkucca.

5. Yonisomanasikara – analytical consideration extinguishes

Vicikiccha.

These five causes for the cessation of Mental Hindrances were explained in full detail in
the scripture. Here is a brief explanation to be used as a guideline by meditators:

1. Asubhanimitta – recollection on repulsiveness. Whoever earnestly contemplates on

the repulsiveness of the human body with the following quote in mind, “This body,
from the soles of the feet upwards to the top of the hair, is full of manifold
impurities”, will be able to rid oneself of Kamachanda.

It is an undeniable fact that the inside of the human body is full of impurities which
continuously flow out of the body, day and night. There are nine major exits for
impurities to flow out; excretions flow out of the two eyes, the two ears, the two
nostrils, the mouth, the urinary organ, and the anus. In addition to these nine major
exits, it is said that there are over 99,000 pores in the skin for excreting perspiration
impurities.

These physical impurities manifest themselves clearly if a person does not take a bath
for a day (especially on a summer’s day); the body will begin to emanate a bad odor.
The longer one refrains from bathing, the smellier the body becomes, until eventually
one cannot stand one’s own bad odor.

There are also found, inside the human body, impurities that are consumed daily,
including animal remains such as those of ducks, chickens, fish, oxen, cows, etc. Also,
various kinds of diseases and microorganisms are sheltered in and on the body and if
they are not treated, they can shatter and destroy the inside of the body, as well as the
outside.

In reality, the body looks nice or pretty only because it is covered by the skin and
clothing. Regarding repulsiveness, it is important to note that no differences exist
between the king’s body and the outcast’s body. Such contemplation on the
repulsiveness of the body is called Asubhanimitta, which annihilates Kamachanda.

2. Metta-cetovimutti – loving kindness. This method to combat ill-will and anger is

easily understood since loving-kindness is the enemy of Vyapada. Those who always
suffer from ill-will or anger should regularly extend loving-kindness to all beings since
Metta not only extinguishes Vyapada, but also creates happiness as well as other
benefits.

3. Viriya – perseverance. When sleepiness, drowsiness, down-spiritedness, or laziness

arrives, a person who makes up his mind to fight them and who does not give way to
them will finally conquer these defilements. Just like the Buddha on the night of his
enlightenment, after spreading a carpet of grass under the Bothi Tree and sitting facing
the East, who with determined resolution vowed:

“As long as I do not achieve what should be achieved from the

utmost attempt of a man by his utmost strength and energy, although my

flesh and blood go dry with only the skin tendons and bones left; I will

continue my perseverance under all circumstances.”

This is the most determined vow proclaimed before the Buddha’s ultimate attempt. In
the face of attempt, how can Thina-middha rise? A degree of Thina-middha that had
existed before will be eradicated by such an attempt. Most meditation masters are alert
while making such an attempt, which is called “Jagariyanuyoga” (practice of
watchfulness or wakefulness). Because they are wakeful all the time, Thina-middha
cannot assert itself.

4. Cetaso Vupasama—peace of mind. The mind without Samadhi will be restless and
annoyed and it is far from being peaceful. So cultivation of Samadhi will calm the mind
and get rid of Uddhacca-kukkucca.

5. Yonisomanasikara—analytical consideration. This is the use of wisdom (Panna) to

search for clear understanding such as seeking the answers to the questions: “Is it true
that we are to be reborn? Is it right to do mental practice this way?” One must pay
proper attention to determine the answers, either by asking a knowledgeable person or
by using his wisdom to ponder over and realize the truth by cultivation of Samadhi so
that Vicikicca will not exist.

If the meditator is overpowered by one of these Five Mental Hindrances, he must try
to destroy it using the perceptions formulated by the Lord Buddha, i.e. the Dhamma
appropriate for destroying each of them. Then he can be sure to make progress in the
cultivation of Samadhi.
http://www.mahamakuta.inet.co.th/english/b-way%2811%29.html

Chapter 11
The Elimination of Mental Hindrances

The objective of training the mind in Buddhism, at the level of tranquillity, is to develop
Samadhi for the benefits previously mentioned. Cultivation of Samadhi to reach
absorption means to exercise deep concentration until the mind reaches the state of one-
pointedness (ekaggata). Samadhi developed to the level of deep concentration (Jhana)
is called Appana-samadhi.

Cultivation of Samadhi results in discarding the five hindrances and entering into the
sublime meditative states of the Five Jhana-factors as follows:

1. Applied thinking (Vitakka),

2. Sustained thinking (Vicara),

3. Rapture (Piti),

4. Bliss (Sukha),

5. One-pointedness (Ekaggata).

The five factors of Jhana are hostile to and are opposed to the five hindrances. They
dispel and destroy them. Each one of the five factors of Jhana can be coupled with each
one of the five hindrances as follows:

1. Applied thinking (Vitakka) is the opponent of sloth and torpor

(Thina-middha);

2. Sustained thinking (Vicara) is the opponent of doubt

(Vicikiccha);

3. Rapture (Piti) is the opponent of ill-will (Vyapada);

4. Bliss (Sukha) is the opponent of restlessness and worry

(Uddhacca-kukkucca);

5. One-pointedness (Ekaggata) is the opponent of sensual

pleasure (Kamachanda).
 Characteristics of the Five Factors of Jhana

1. “Vitakka”, which refers to ‘applied thinking’, does not mean uneasiness or worry.
Here, the word means applied thought or thinking about some object. The characteristic
of vitakka is the placing of consciousness (Citta or mind) on the chosen theme of
meditation, such as the breath as the theme of mindfulness of breathing.

Vitakka is a mental factor that happens in the mind, but will only happen to some minds.
In practicing meditation, if vitakka lifts consciousness to the meditation theme, the mind
will be firmly fixed on the object. But if consciousness is lifted to attach itself to objects
other than the meditation theme, then it will be impossible for the mind to be in the state
of meditation, since vitakka does not perform its intended function. Or, if consciousness
is not placed on any object, then it will fall into a passive state (bhavanga) in which no
mental progress can be made.

So Vitakka is very important for the cultivation of Samadhi and is a vital factor for
attaining Jhana.

2. “Vicara” is ‘sustained thinking’ on the meditation theme. Like vitakka, vicara is

also a mental factor that happens only to some minds. Its direct function is to take over
after vitakka has lifted consciousness to the meditation theme. At that point, vicara will
then be responsible for taking care of the mind and making sure that it stays in that state
of meditation. If vitakka does not perform its function first, then vicara can do nothing.
Or, if vitakka has successfully lifted consciousness to the meditation theme but vicara
does not perform its duty, then the mind will fall into the passive state (bhavanga).

Therefore, these two are complementary to each other, with vitakka lifting
consciousness to the state of meditation and vicara maintaining consciousness at that
level. They can be compared with the following similes:

(A) The ringing of a bell. Vitakka is the first moment of the mind achieving focus on
the theme, like the striking of a bell. Vicara is the subsequent continuance of
consciousness on the meditation object, much like the reverberation of the bell.

(B) The flying of a big bird. Vitakka is like the flapping of the wings of a big bird,
lifting itself up from the ground into the air, whereas vicara is like the subtle
adjustments of the bird’s wings as it soars through the air, maintaining flight without the
violent flapping of its wings.

(C) The flying of a plane. Vitakka is like a plane taking off from a runway, which
requires much fuel and energy. Whereas vicara is like the flight of the plane high in the
sky, which requires less fuel and energy to sustain flight.

So Vicara is more refined and subtle than Vitakka since it must nurture the mind and
prevent it from falling from the state of meditation.

3. “Piti” is ‘rapture’ or the feeling of full contentment resulting from the peace of
mind achieved in Samadhi. It occurs to everyone who practices meditation properly.
Even at the very beginning of one’s meditation practice peace of mind is attained and
some manifestation of rapture occurs, for example, feeling as if small ants or insects are
creeping over the face or feeling a lightness in the body, etc. Piti can happen in many
forms and it can manifest itself in different or similar fashions to various meditators.
The different forms of manifestation depend upon each person’s accumulated merit
which, of course, is not equal. There are five different forms of Piti:

A) Minor rapture (Khuddaka-piti)

B) Momentary or instantaneous joy (Khanika-piti)

C) Showering joy or flow of joy (Okkantika-piti)

D) Uplifting joy or transporting rapture (Ubbenga-piti)

E) Suffusing joy or all-pervading rapture (Pharana-piti)

(Numeral Saying, Book of Five, 1/182)

A) Khuddaka-piti—Minor rapture includes symptoms such as hairs standing on end

(sometimes all over the body, sometimes only on the head) or tears flowing, sometimes
in copious amounts. This form of piti occurs often but not for long durations. Some
meditators will experience this form of piti only on rare occasions, others will
experience it regularly, while some will not experience this form at all.

B) Khanika-piti—Momentary joy. This form of rapture occurs in a moment, like the

flash of a slight shock of electricity, sometimes like the gentle tickle of small insects
crawling over the face, or like cobwebs brushing the face. Sometimes the body jerks, or
the backbone jolts, or the rapid rushing of the blood through the veins will be felt. This
piti is experienced by every meditator, but in different ways.

C) Okkantika-piti—The showering, or flood of joy. Being more thrilling than

khanika-piti, it is stronger than a slight shock of electricity. It is more like waves
breaking on the seashore. Sometimes it is like sailing on the ocean, being tossed by the
waves, and the body is rocked repeatedly. This kind of piti may annoy the meditator
since it feels like the ground or the building is moving. Many people believe that the
feeling of rapture must be blissful, but this is not true for all kinds of piti. Only the last
form of rapture is obviously blissful.

D) Ubbenga-piti—Uplifting joy or transporting rapture. This form of rapture makes

the mind fluffy; sometimes it causes unintentional acts like exclamations and sometimes
it lifts the body off the floor. This still occurs to meditators of current times both in
Thailand and in other countries. A strong rapture of this kind is able to lift the body and
transport it in the air, like the young daughter of a noble family in the Sri Lankan village
of Vattakama. The story, as reported in the Path of Purity, is related here for those not
familiar with this event.

“The parents of a young girl, before going to the local monastery in the evening to
hear the Doctrine, said to her, “Dear, you are heavily burdened and it is not a good
time for you to be walking; you are not able. Therefore, we shall hear the Doctrine
and make merit to you.” Though she wanted to go, she could not disregard their
wise words, so she remained behind at the house. She stood in the doorway of the
house looking by moonlight at the courtyard of the shrine, which shown against
the sky. She saw the offering of lamps and the four assemblies (Buddhist monks,
nuns, laymen, and laywomen) doing honor to the shrine by carrying garlands of
flowers and scented perfumes as they walked around the shrine.

The sounds of the Brotherhood (monks) chanting were carried to her on the gentle
breezes coming from the shrine. Then she thought, “Blessed indeed must be those
who can get to the monastery and walk in the courtyard, hearing the holy
discourse!” While looking at the shrine, there arose in her the transporting
rapture, rising like a mass of pearls. She soared into the night air and descended
into the courtyard, even before her parents’ arrival. She saluted the shrine and
stood listening to the doctrine.

When her parents arrived and found her there ahead of them they asked, “Dear
daughter, by which path did you come?” She replied, “Honored parents, by the
skies, I did not come by any other path.” In surprise they said, “Dear daughter, by
the sky, it is only for saints purged of cankers and other impurities. How could you
have come?” Thus she explained, “As I stood watching the ceremony from the
doorway of our house, there arose in me a strong rapture while I contemplated on
the Buddha. Then I knew not whether I stood or sat, but I laid hold of a sign and
sprang into the sky. In the next instant, I stood in the courtyard of this holy shrine.

(The Path of Purity, pp.166-167)

This story shows that transporting rapture can make people fly like a bird. Hence, we
sometimes hear that someone who cultivates Samadhi can float in the air. This is
possible because of the power of ubbenga-piti.

E) Pharana-piti—suffusing or all-pervading joy. This form of piti radiates all over

the body. One has ecstatic feelings while experiencing this kind of rapture. This is truly
the rapture in Jhana. However, some who have yet to reach Jhana may also be able to
experience this form of piti.

4. “Sukkha” or ‘bliss’ means being both physically and mentally blissful. The
occurrence of piti results in being physically blissful (kaya-passaddhi) and mentally
blissful (citta-passaddhi). Generally, piti and sukkha occur together because piti delights
in attaining to the desired object, whereas sukkha (bliss) is the enjoyment of what is
attained. So when there is rapture there is always bliss; however, when bliss arises,
rapture may not necessarily arise.

Rapture is considered an aggregate of mental formations, whereas bliss is considered an

aggregate of feelings. For example, rapture is like the delight enjoyed by a tired traveler
who sees or hears about nearby water sources or shady woods, while bliss is like the
enjoyment of the traveler who has finally arrived at the source of water or shade and
utilized their benefits.

Bliss in Jhana is of a very high extent and is incomparable to worldly happiness. It is

far superior to all forms of worldly happiness. One who experiences it will be enamored
and full of contentment for a long time. This bliss, born of solitude, even though not yet
having attained to Jhana, is a wonderfully enchanted bliss. This is why meditators love
to seek it.

Bliss born of solitude promotes mental health which is not comparable to happiness
arising from eating, having sex, or possessing fame. Happiness arising from these
worldly causes is mixed with suffering, like eating food mixed with poison which is
fatal to the unsuspecting or careless eater. Hence, the wise one aims at finding bliss born
of solitude rather than the lesser bliss of sensual desires. Although bliss born of solitude
is not easy to attain, there are many people who have already experienced it.

One who has attained to Jhana likes to withdraw into it in order to be bathed in bliss as
long as he desires. This is called the game of Jhana which surpasses every other kind of
game ever played by mankind.

5. “Ekaggata” is ‘one-pointedness of the mind’. Contemplation resulting in deep

concentration or absorption is called Jhana and is Appana-samadhi (established
concentration). If during meditation practice the mind remains distracted by many
thoughts and does not become fixed on one meditation object, then it cannot reach the
state of Jhana. Only when the mind is concentrated on one meditation object, for
example, the earth device in earth-kasina or the breathing in Anapanasati (mindfulness
of breathing), and not until the mind experiences what is called one-pointedness
(ekaggata) and is in the state of absorption, the mind can achieve success in Appana-
samadhi.

It is said that before the attainment of ekaggata, the mind will experience a sudden fall,
like going down in an elevator. Then it will reach one-pointedness. Some aspirants are
frightened because they have never experienced such a feeling before and do not know
what will happen next, so the mind draws back and cannot reach ekaggata. Some even
get up from their meditation place for fear of some harm that may come to them. Hence,
it is to be regretted that the mind has lost the opportunity to reach one-pointedness.

Therefore, for one who experiences this feeling, it is suggested that one should leave the
mind neutral without feeling frightened or overjoyed. One should try to carefully
continue the concentration like one who is carrying a container brimful of water without
spilling even a drop. Then the mind will automatically reach one-pointedness. When
such perfection is attained, the other four factors of Jhana (vitakka, vicara, piti, and
sukkha) will be correspondingly developed.

It is apparent how vital ekaggata is since the purpose of cultivation of Samadhi is to

develop one-pointedness so that the mind will be brilliant, blissful, powerful, and
capable of being fully utilized.

The Five Jhana Factors

Jhana (Absorption) refers to concentration, in this case it is concentration on the

meditation object until the mind reaches the state of one-pointedness and thus
accomplishes Appana-samadhi. There are eight levels of Jhana ranging from the First
Jhana to the Eighth One and they are considered to be the middle levels of mind
development.
 ******************

Nana (knowledge) means right and clear comprehension of the mind that has been
developed to the high level of insight meditation. This is in fact true wisdom. Example
are: Pubbe-nivasanussati-nana meaning ‘supernormal knowledge’ which enables one to
remember the various happenings of one’s own past lives; Vipassana-nana meaning
‘knowledge in insight meditation’, and Asavakkhaya-nana meaning the ‘knowledge of
the cessation of mental intoxication’, etc. This is the difference between Jhana
(absorption) and nana (knowledge).

******************

The Rupa-jhana are of four kinds. They are called rupa-jhana because in developing
these jhana, material objects (rupa) are used as the meditation themes:

1. First Absorption (Pathama-jhana),

2. Second Absorption (Dutiya-jhana),

3. Third Absorption (Tatiya-jhana),

4. Fourth Absorption (Catuttha-jhana).

The First Absorption (Pathama-jhana) has five factors (vitakka, vicara, piti, sukkha, and
ekaggata), which when used properly, disperse the Five Hindrances.

The Second Absorption (Dutiya-jhana) consists of three factors (piti, sukkha, and
ekaggata), which suppress vitakka and vicara.

The Third Absorption (Tatiya-jhana) has two factors (sukkha and ekaggata), which
eliminate piti.

The Fourth Absorption (Catuttha-jhana), which dispenses with sukkha, has two factors
(ekaggata and upekkha—indifferent feeling).

The foregoing classification is according to the Sutta, but according to the Abhidhamma
(the Higher Doctrine or Buddhist mataphistic), there are five Jhana factors in the rupa-
jhana, as follows:

1. The first Jhana (Pathama-jhana) contains all five Jhana factors.

2. The second Jhana (Dutiya-jhana) contains all Jhana factors except vitakka.

3. The third Jhana (Tatiya-jhana) contains piti, sukkha, and ekaggata while

suppressing vicara.

4. The fourth Jhana (Catuttha-jhana) contains sukkha and ekaggata and suppresses

piti.
5. The fifth Jhana (Pancama-jhana) contains ekaggata and upekkha, and

suppresses sukkha.

To pass through each level of Jhana, the meditator must use Vasi (skillfulness), such as
skillfulness to withdraw into and emerge from each of those lofty conditions. They are:

1. Skillfulness in pondering (Avajjanavasi),

2. Skillfulness in entering (Samapajjanavasi),

3. Skillfulness in holding back (Abhitthanavasi),

4. Skillfulness in exit (Vutthanavasi),

5. Skillfulness in reflection (Paccavekkhanavasi).

Skillfulness in pondering. When one who has attained to the state of Jhana is capable,
at any time, without sluggishness of pondering upon any of the Jhana factors, then one
has succeeded at this Vasi.

Skillfulness in entering. When one who has attained to the state of Jhana is able to
enter into Jhana immediately whenever one pleases, then one has succeeded at this Vasi.

Skillfulness in holding back. When one who has attained to the state of Jhana makes a
resolution to stay in a specific Jhana as long as he pleases and does so, then one has
succeeded at this Vasi.

Skillfulness in exit. When one who has attained to the state of Jhana is able to emerge
from any Jhana immediately, then he has succeeded at this Vasi.

Skillfulness in reflection. When one who has attained to the state of Jhana is able to
reflect the Jhana without any difficulty, then he has succeeded at this Vasi.

One who practices meditation until one passes through the four Jhana respectively, has
reached a very high level of mental practice. However, this is still regarded as achieving
to the middle level in Buddhism because there are more stages of Arupa-jhana and
Insight-meditation to be achieved.

The Benefits of the Cultivation of Anapanasati

One who is really devoted will continue to make attempts to practice mindfulness of
breathing (Anapanasati). If one has not yet achieved the final point, nevertheless, one
will be able to experience the five advantages of one’s own practice as the Buddha said:

“Bhikkhus, this concentration on mindfulness of breathing being developed and

repeated, will yield these five benefits:

1. Being tranquilized (Santo),

2. Being scrupulous and subtle (Panito),

3. Being cool without any sprinkle of water (Asecanako),

4. Abiding in happiness (Sukato viharo),

5. Unwholesomeness and evil deeds that have occurred will be

subdued and will vanish. (Uppannuppanne papake akusale

dhamma thanaso antaradhapeti vupasameti).”

(Number Saying, Book of Five, 19/135/2/407)

Therefore, one who wants a peaceful life should develop one’s mind by cultivating
mindfulness of breathing (anapanasati-samadhi) by applying the methods described
in this chapter. Then, if one does not gain all the benefits mentioned by the Buddha,
at least one will abide in happiness and peace in one’s own life at present.
 http://www.mahamakuta.inet.co.th/english/b-way%2812%29.htmlChapter 12
Balancing the Five Controlling Faculties

It is certainly not easy to develop Samadhi even with great and steady effort and it is
even harder to attain absorption (Jhana). However, it is not at all impossible since there
are many people who have been successful in reaching absorption (Appana-samadhi).

Some meditators have followed the instructions for mental practice strictly and
earnestly, yet they have failed to develop absorption (Appana-samadhi). This is
because of their lack of Appana-Kosola; in other words, they lack the wisdom and
resourcefulness needed to skillful apply the methods for cultivating absorption or
Appana-samadhi. Hence, it is of great help for meditators to understand the ten kinds of
Appana-Kosola, as described in the Path of Purity.

The ten ways of resourcefulness to be understood for the attainment to Appana-samadhi

are listed here:

1. Fundamental preparation

2. Balancing the controlling Falculties

3. Being skillful in the sign

4. Supporting the mind when support is needed

5. Resisting the mind when resistance is needed

6. Delighting the mind when delight is needed

7. Keeping the mind in equanimity when neutrality is needed

8. Avoiding association with a fickle, restless person

9. Associating with a person endowed with determination

10. Cultivating intention directed towards development of concentration

(The Path of Purity, p. 149)

In this chapter only the second item, “balancing the controlling faculties”, will be
explained because of its vital importance in meditation practice.

Balancing the ‘controlling faculties’ or “Indriya” means the harmonizing of all five
controlling faculties. This is one of the factors of the Buddha’s enlightenment and also
one of the Dhamma in Bodhipakkhiyadhamma (the 37 qualities contributing to
enlightenment). In other words, the Buddha succeeded in his enlightenment partly
because he used these five controlling faculties in his enlightenment. Therefore, they are
extremely important in the progress of mental practice in Buddhism.

Often it is found that failure in the practice of meditation occurs because one is using
the wrong method of meditation practice, or the five controlling faculties are not strong
enough, or the five controlling faculties are not balanced properly. Therefore, the
reasoning behind and the methods for controlling and balancing the faculties will be
explained to benefit one’s practical progress. “Indriya” means ‘being the master of
one’s own task’. The five Indriya are:

1. Faith (Saddha-Indriya)

2. Energy (Viriya-Indriya)

3. Mindfulness (Sati-Indriya)

4. Concentration (Samadhi-Indriya)

5. Understanding or wisdom (Panna-Indriya)

These five are called “Indriya” since each is the master of its own task. Saddha-Indriya
is the master of faith, whose function is to provide an unshakable faith. It is believed
that no other faculty can perform this duty, so it is very powerful in its own realm.
However, it has no power in the domains of the other four Indriya. Viriya-Indriya is the
master of the energy faculty with the function of making effort. Sati-Indriya is the
master of mindfulness and performs the functions of having clear comprehension of
natural phenomena, suppressing defilements, and acting as the “overseer” of the
controlling faculties. Samadhi-Indriya is the master of concentration and functions to
develop the deep, calm awareness needed for both Tranquillity and Insight meditation,
while Panna-Indriya is the master of understanding and functions to develop
penetrating, transcendent or supreme Wisdom.

The five Indriya are masters of their corresponding tasks similar to the six Indriya,
namely the eyes, ears, nose, tongue, body, and consciousness. These are the sense
organs that perform their own respective functions or tasks, that is, the eyes see, the ears
hear, and so on. Not one of the six sense organs can perform the task of the other sense
organs because each is the master of its own task and no other.

Moreover, these five Dhamma (Saddha, Viriya, Sati, Samadhi, and Panna) are also
considered to have been the “Bala” or ‘power for the Buddha’s Enlightenment’ and
are their own power as well.

1. ‘Faith’—“Saddha”, refers to believing in what should be believed concerning

Buddhism. The following is a brief explanation of what should be believed.

(A) Believing in the existence of kamma (Kamma-saddha) or of wholesome and

unwholesome deeds and not believing in the power of gods or stars or their power to
affect people’s fates.
(B) Belief in the result of kamma (Vipaka-saddha). That is, the belief that those who
do good will receive good and those who do evil will receive evil, sooner or later. The
fruit of kamma is produced the same way as the fruit of a tree that grows from a tiny
seed of the same kind.

(C) Belief that everyone is heir to his own kamma (Kammassakata-saddha). In other
words, each of us must endure the consequences of our own kamma, no one else can do
this for us.

(D) Belief in the enlightenment of the Buddha (Tahagatabodhi-saddha). This belief

is especially important to meditation practice because if the meditator does not believe
that the Buddha is enlightened and that meditation practice will develop the mind until it
is freed from all sufferings, then he has no confidence and no faith in what he is doing.
This produces a disturbed mind, a state of mind which is not conducive to making
progress.

Therefore, it is necessary for a meditator to have faith up to the high level of Saddha by
wholeheartedly believing in the enlightenment of the Buddha; in the Eightfold Noble
Path, that is, in Sila, Samadhi, and Panna, that they certainly lead the way out of
suffering. Such faith will build up strength to sweep from our minds the shadows of
doubt and fear so that we are encouraged to do mental practice.

2. ‘Energy for Effort’—“Viriya”. The meditator must earnestly and continuously

practice everyday without fail in order to exercise the power of perseverance. The more
one accomplishes by attempting to practice each day, the sooner one will arrive at the
desired goal. A half-hearted practice each day cannot increase the strength of the non-
collected mind.

Hence, mental practice must be performed persistently, day after day, week after week,
month after month. In so doing, if one is not successful in the beginning, one will
eventually be successful just from the strength of one’s energetic pursuit of success.

3. ‘Mindfulness’—“Sati”, is a necessary factor for meditation practice. Without the

power of mindfulness, it is difficult for one to have a clear comprehension of natural
phenomena and it is hard for one to suppress defilements. When mindfulness is weak
defilements will emerge, so cultivation of mindfulness should be of major concern to
the meditator. It should be strong enough to reach the level of strong mindfulness
(“Satibala”: ‘powerful mindfulness’).

4. ‘Concentration’—“Samadhi”, is also a necessary factor for meditation practice.

Without the power of concentration, it is difficult for one to collect one’s mind and to
develop the calm, penetrating awareness that is necessary for both Tranquillity
meditation (Samatha) and Insight meditation (Vipassana).

5. ‘Understanding or Wisdom’—“Panna” is perhaps one of the most important

factors for meditation practice because without understanding, one cannot be
completely free from the subtle, delicate level of defilements. Without Wisdom one will
find it difficult, if not impossible, to achieve the highest goal of Buddhism which is total
freedom from the wheel of birth and death, or Nirvana.
To get to this high level, one must have a clear comprehension of the conditioned
objects (name and form) and realize that conditioned objects have the Three
Characteristics of Impermanence, Suffering, and Non-self. These Three
Characteristics of conditioned objects are the conventional truths that, when properly
understood, guide one to avoid becoming attached to oneself and to conditioned objects.
By contemplating on these truths one gains strength of wisdom.

Anyone who has strengthened these five Indriya has thus created an equilibrium of the
mind which will help in the progress of his mental practice. If these five Indriya do in
fact occur, but are out of balance, then they cannot be used effectively for mental
practice.

To harmonize and balance these controlling faculties, one should make sure that faith
(Saddha) and wisdom (Panna) are equally strong. Likewise, concentration (Samadhi)
should be linked and balanced with effort (Viriya). Finally, mindfulness (Sati) is the
binding thread running throughout the entire process.

How to Harmonize

The harmonization of the controlling faculties is performed in a manner similar to

tuning a radio. It is well known that a radio receiver works by using radio waves that are
transmitted over selected frequencies and converting these radio waves to sounds. The
radio receiver with perfect mechanisms and full electric energy will produce clear and
loud sound if it is properly tuned. On the other hand, if the tuning is not balanced and
proper, the sound produced will not be loud, clear and accurate. Likewise, the five
controlling faculties, though each is powerful, will not work together effectively unless
harmonized or well-balanced. The combined effect of the five controlling faculties,
when well-balanced, will produce the best results when developing Samadhi.

To harmonize Saddha and Panna, one should consider the following. One who is
strong in Saddha (faith) but weak in Panna (wisdom) will generally believe easily and
may place one’s faith in unworthy people, believing in wrong ideas and objects without
being reasonable. Hence the mind is misled. Whereas one who has strong understanding
(wisdom), but weak faith, is distracted by the thinking process and does not make
decisions easily. Being strong in wisdom, one keeps thinking of things, one after
another, and as a result one’s mind cannot achieve one-pointedness.

To harmonize Viriya and Samadhi, one considers the following. Energy (Viriya) that is
too strong or too weak is fruitless. After all, if it is too strong, then the body becomes
exhausted and the mind is restless; if it is too weak, then there is little effort expended in
the practice. As for concentration (Samadhi) if it is weak, then the mind will not be
calm. On the other hand, too much Samadhi causes sleepiness. Hence, in either case, the
mind cannot concentrate on the meditation theme.

If Vitakka has raised consciousness up to the meditation object, it may easily fall down
because of an imbalance of strong Samadhi and weak energy (Viriya). For example,
people generally feel sleepy when they listen to a sermon. When the monk starts to
preach, one’s mind becomes collected; but if the mind is not raised up to the object or
the monk’s sermon by Viriya (energy of effort), then one becomes sleepy. The same is
true for concentration that is too strong. Samadhi can become so strong that the mind
falls into a passive state (Bhavanga) and one goes to sleep while practicing. Therefore,
the strength of Viriya (energy of effort) and Samadhi (concentration) must be
harmonized if one is to achieve the best results.

Mindfulness (Sati) is the binding thread for all the controlling faculties and it is useful
at all times. The more mindfulness (Sati) one has, the better off one is. After the first
two pairs of Indriya have been harmonized, mindfulness then becomes the controller
and assists all the others continuously. Mindfulness is like an electric supply or a battery
which should retain its power for the best results. It is always desirable and must be
continuously recharged, or strengthened, so that it will maintain its ability to control the
other dhamma.

Therefore, it is important to harmonize these controlling faculties. Do not let any of

them overrun their complimentary factors. Thus harmonized, they will be well-
balanced and ready to perform their functions efficiently for the progress of mental
practice.
http://www.mahamakuta.inet.co.th/english/b-way%2813%29.html

Chapter 13
Four Kinds of Protective Meditation

The following explanation of Caturarakka-meditation provides meditators with four

meditation themes used to protect those who exercise their minds. There are some
Buddhist meditators who, realizing the protection they afford, contemplate these four
themes everyday for the benefit of being more peaceful while they are making progress
in their mental training. The four themes of meditation that directly protect and save
meditators from dangers are:

1. Buddhanusati—contemplation on the virtues of the Buddha,

2. Metta—loving-kindness for all worldly beings,

3. Asubba—recollection on the repulsiveness of the body,

4. Maranasati—mindfulness of death.

All these together are called “Caturarakka-kammatthana” meaning ‘the four kinds of
meditation that protect meditators’.

1. Buddhanusati—Contemplation on the Buddha

Contemplation on the virtues of the Buddha is one which directly eradicates fear and
downheartedness. When one begins to practice meditation, especially in a forest or
under a tree, naturally one fears the presence of ferocious animals. This is why there is
the warning to “Uphold the mind at the time when it should be upheld” and “to check
the mind when it should be checked.” This caution means that when the mind is low and
discouraged, one should recollect on the virtues of the Buddha since this will make the
meditator courageous, fearless and determined to proceed in life and in mental practice.

However, it is often said “Buddham, Dhammam, Sangham saranam gacchami—I

take the Buddha, the Dhamma, and the Sangha for my refuge.” If this is really meant
and correctly understood, then people will not take things other than the Triple Gem to
be their refuge. Whosoever thinks often of the Buddha will be courageous and fearless
because he is confident and knows that he has the most excellent refuge.

One can recollect the virtues of the Buddha either in brief, or in detail. The brief
recollection of the Buddha’s virtues can be performed with the following chanting:

“Namo tassa Bhagavato Arahato Samma-sambuddhassa”.

Meaning,

“Homage to the Exalted One, the Perfect One, and the perfectly
Enlightened One”.

This chanting proclaims the significance of the Buddha’s virtues. Buddhists always utter
this chanting but many do not understand any of its hidden meaning. In this chanting, it
is apparent that Three mains of His virtues appear.

The first one is His great mercifulness which is revealed by the word, “Bhagavato”,
meaning that he is the analyzer of the Dhamma. The Buddha exercised extreme
compassion when he analyzed the Dhamma for the benefit of worldly beings so that
they could reach proper understanding. Otherwise they would have remained ignorant
and would not have understood the Dhamma. The second is His purity, which comes
from the word, “Arahato”, meaning that He is an Arahant who is far from defilements.
The third one is His supreme wisdom, which appears in the word, “Samma-
sambuddhassa”, meaning that He is fully self-enlightened. In other words, He does not
have any teacher; all His knowledge is a result of His self-enlightenment.

The Buddha possesses these three great virtues perfectly. Anyone who steadily and
frequently reminds himself that “Blessed is the Buddha who possesses the qualities of
mercifulness, purity, and supreme wisdom” will in turn be blessed with delight and
tranquillity.

To recollect the Buddha’s virtues in detail, one should recall all nine virtues of the
Buddha starting with the verse, “Bhagava—He who analyzes the Dhamma” and ending
with the verse, “Buddho—He who is the knower, the wakeful one, and the one who
wakens others”. Recollect also that the Blessed One is to be given unconditional faith
because, before His Enlightenment, worldly beings were burning in the Fire of Passions
(defilements). In their ignorance, they could not have known that the fire exists, nor
could they have known how to extinguish the fire. The Buddha described the fires as
follows.

(A) The Fire of Sufferings is caused by birth, decay and death, which are inevitable
and occur to every person.

(B) The Fire of Passions or Defilements occur inside the minds of worldly beings. The
three forms of Fire are: Ragaggi—Fire of Raga (lust), Dosaggi—Fire of Dosa (anger),
and Mohaggi—Fire of Moha (ignorance) and they exist inside the minds of human
beings. Before the Buddha’s Enlightenment, there was no one with any knowledge of
these fires, nor the knowledge of how to extinguish them. But after His Enlightenment,
He described the fires and showed the way to eradicate sufferings.

He is our benefactor, since after knowing the Dhamma, He taught people the way to
dissipate sufferings. Thus, He should be highly respected so that we may be endowed
with strong faith. Therefore, recollecting His virtues, the mind that used to be
downhearted and in deep despair will become encouraged and will not be discouraged
any longer.

Some aspirants may not be downhearted but they may be afraid. For example they may
be afraid of death, of being struck by a car, of being hurt, of ghosts, of snakes, or of
many other dangerous situations, animals, or imagined spirits. It is human nature to be
afraid and for this reason refuge is sought by all. However, we already have the safest of
all refuges—the Buddha.

It is puzzling why more of us do not take this refuge. We should never hesitate to
announce that the Buddha is our supreme refuge and that we will not seek any other
refuge. In the evening chanting we chant, “Buddhassaham niyademi,
sariranjivitancidam,” meaning, “I give my body and dedicate my life to the
Buddha”. Thus dedicated, our lives are His and not ours any longer. Totally believing
in Him whom we have declared as our refuge, we should recollect the virtues of the
Buddha when we are afraid and recite, “Namo Tassa Bhagavato, Arahato, Samma-
sambuddhassa”. Having so recited, nothing can harm us as we are under the holy
protection of the Buddha. Moreover, we gain merit every time we perform this
recollection.

2. Metta—loving-kindness for all beings

The cultivation of Metta drives away anger (Dosa) and ill-will (Vyapada). Therefore,
the development of loving-kindness should be practiced by those who have anger or ill-
will. Extending one’s loving-kindness constantly is also an especially effective manner
of merit making and is more meritorious than charity and observing the precepts; it
moves one closer to Jhana as well. The Buddha states in the Book of Ekanipata of the
Anguttaranikaya:

“Accharasanghatamattampi ce bhikkhave bhikkhu metta cittam

bhaveti asevati…”

which means,

“Bhikkhus, if you extend your loving-kindness for just an instant, you are said to
be not far from Jhana, (even for such a period of time) being obedient and my
faithful followers. Thus you waste not the food which the people give you. It is not
necessary to consider the merit of those who extend loving-kindness for longer
periods.”

This confirms that the benefits of metta are great, even with only an instant of
extension. Therefore, if performed for longer periods of time, the benefits are
inestimable. Loving-kindness is sure to protect those who cultivate it constantly.
Additionally, one with loving-kindness is loved by all.

The Buddha said that one who extends loving-kindness receives the following benefits,
if metta is cultivated properly. They are:

(1) One sleeps happily,

(2) One awakens happily,

(3) One experiences no nightmares,

(4) One is adored by mankind,

(5) One is adored by non-human beings,

(6) Deities protect him,

(7) Fire, poison and any kind of weapons cannot harm him,

(8) One’s complexion is serene,

(9) One can concentrate one’s mind quickly,

(10) One dies undeluded,

(11) If one does not progress to the final goal of Buddhism, then after

one’s death, one goes to the realm of Brahma world.

The eleventh benefit refers to those who have attained Jhana. Those others who have
not attained to Jhana will be born in the place being appropriate to the merit they have
accumulated.

3. Asubha—The recollection on the repulsiveness of the body.

This meditation theme, Asubha, eradicates lust (raka). In general, this is for laymen who
become overpowered by lust, thus making themselves unhappy and far from peaceful.
The Buddha advises us to practice this meditation theme, recollection on the
repulsiveness of the body, to banish the lustful forms of mental hindrance.

In fact, the human body is full of manifold impurities. For example, the hair on the
head, the body hair, the nails, the teeth, the skin, etc. are all dirty, unclean, and
repulsive. The body is like an unwashed toilet. If one is ten years old, then one is like a
ten-year-old unwashed toilet. If one is twenty years old, then one is like a twenty-year-
old toilet that has never been cleaned.

The body is the abode for impurities and remains. It is a cemetery for the corpses of
pigs, ducks, chickens, and other animals that one has eaten. It is a shelter for various
diseases caused by the germs that reside in the body. These diseases use the body as
their birthplace, their place of procreation, and their place of death. These diseases
(called worms by monks) breed, decay, and die inside our bodies.

Furthermore, the body is a moving skeleton. If we reverse the internal organs to the
outside of our body, then crows and dogs will certainly chase after us to eat our meat,
organs, blood, and so on. One who constantly reminds himself of the repulsiveness of
the body as described above will be able to destroy one’s lustful desire for the body.

4. Maranasati—mindfulness of death

This meditation theme, Maranasati, is a means to free the restless mind caught in a
tangle of thoughts and to prevent one from being careless in life. If one practices being
mindful of death, then this will cause one to make haste in doing good. One should
recall, “I am surely going to die someday, probably before reaching an old age.
However, should I remain alive until old age, then I am still sure to die soon
afterwords.” Or, one may chant the words, “maranam, maranam or death, death”. This
will serve to remind us that we must certainly die someday.

In fact, we are even more sure that we must die since we have seen others die before us.
For example, our grandparents and great grandparents have probably already died. At
present, people are dying every moment and more will die at each and every moment of
the future. We should consider the following words; these words are used by monks
before they accept the robes dedicated to a deceased person by his survivors:

Subbe satta maranti ca All beings are dying now,

Marimsu ca marissare Many beings have already died,

and all beings will die.

tathevaham marissami We also will die like this.

natthi me ettha samsayo There is no doubt that we must die.

Death should be regarded as the end of everything that we possess in our lives. We
cannot take loved ones or treasured, worldly belongings with us. We have to leave all
that we have on earth. Even our own bodies must be left behind. We can take with us
only our merit or evil, which we have accumulated. When death comes, no one can
delay it. We cannot ask the death master (maccu-raja) to wait while we complete
whatever task we are engaged in. Nor will we receive additional time to advise others
who will take over our tasks once we have departed.

Death is all-powerful. We can never know what diseases or Karma will bring to us, nor
can we know the time we will die. So the Buddha regularly exhorted, “Make haste in
doing good”. The way we practice for mind development can be regarded as an attempt
to do good. So do not wait to do good since life is impermanent.

Thus contemplating death, the restless mind will become calm and will be disillusioned
with false thoughts and ideas about life and death. In order to get the best results from
being mindful of death, it is advised that the following three factors be considered:

1. Maintaining mindfulness during recollections of death

(keeping the mind fully alert),

2. Having sense of urgency about death’s inevitability,

3. Possessing a clear understanding (nana) that one is sure to die.

If the three factors are combined, then restlessness will be calmed, one will not be afraid
of death, and one will make haste in doing good. Therefore this meditation theme is also
a protector of the mind.
In short, all four meditation themes should be recollected both day and night. In so
doing the meditator will be protected by their power, just like being protected by
powerful deities. These four protectors will prevent one from staying in wicked places,
from going astray, and from being in trouble.

Therefore, one who recollects these four protectors daily will create a holy guardian
within oneself. One’s mind will be well-cultured, serene, strong, and distant from the
perils of retribution and danger. One will receive the benefits of one’s good conduct
and it will be worthwhile to be one who was born a human in Buddhism. The
Dhamma, proclaimed by the Lord Buddha, protects those who practice in making
them happy and free from suffering. So they can progress in their lives as a result of
their righteous conduct.
http://www.mahamakuta.inet.co.th/english/b-way%2814%29.html

Chapter 14
Meditation in Daily Life

Brothers and sisters in the Dhamma; those who are interested in the meditation
practice.

Today, I am glad to have an opportunity to lecture on the practice of meditation or mind

development in Buddhism to you, Buddhist delegates and observers from various
Buddhist regional centers all over the world, who have come to Thailand to join the 30th
Anniversary of the WFB and the 13th General Conference of this Buddhist organization.
On the occasion of your coming to practice Buddhist meditation in this temple, which is
major Buddhist meditation center in Thailand, today I would like to talk to all of you
about meditation in daily life.

Venerables, ladies and gentlemen, as we have studied the Buddha’s teaching, we know
that the development of mind by way of meditation consists of two kinds, that is,
Tranquillity Meditation and Insight Meditation. And how much these two kinds of
meditation can bring value or happiness to meditators and to others depends on three
factors. They are:

1. Understanding the right method of practicing these two kinds of meditation,

2. Training oneself until one obtains the fruits from their Practice, and

3. Putting meditation into practice in daily life.

How can we put Meditation into Practice in daily life?

Before bringing meditation into practice in daily life, we must study the theory of
Buddhist meditation until we know well the methods of meditation practice and then
bring them into practice every day, in the same way as the athlete exercises to build up
his strength. The athlete obtains benefits from game playing to be used for himself and
for others when he knows well the way of the game and trains himself accordingly.
Because, if we do not know the way of practice of meditation or even if we do know it
well but do not always practice it, then it cannot bring great fruit. Sometimes, it can’t
bring any fruit to us even though we try to bring it into practice. So it is not sufficient to
apply oneself only to the theoretical knowledge of Buddhism. The realization of the
Buddha’s teachings in daily life is essential.

Sila or Morality is the Firm Foundation of Meditation Practice.

One who can apply meditation in daily life with good benefit must observe Sila (moral
precepts), of which there must be at least five precepts for lay people, because Sila or
morality is the firm foundation of Buddhist meditation. Without Sila one cannot proceed
to a highest level of practice in Buddhism, that is, meditation. So we realize that
observing five precepts, which is a primary duty of meditation practice, can bring a
great deal of benefit or value to meditators and to society as a whole.

It is obvious that most of the trouble, decline, and suffering of the world at present are
caused by the lack of morality of people, which is the lack of observance of the five
precepts. But these five precepts can exist in the mind of an aspirant for a long time only
if the aspirant sees the danger of the lack of morality and realizes the advantage of its
observance, along with the understanding of the way of observing it. That is to say, if
anyone of the five precepts is violated or destroyed, it can be observed once again by
oneself. In this way, we can observe the five precepts as a firm foundation of meditation
practice for the rest of our lives. By doing so, we shall not waste our opportunity of
having met Buddhism in this life.

What kind of Meditation can be applied in daily life?

Out of all the kinds of meditation in Buddhism, mindfulness of breathing or

Anapanasati as it is called in Pali is a kind that can be practiced in both the fields of
Tranquillity Meditation and Insight Meditation. It is easily practiced and is very popular
in Thailand. Besides, it can be used in every posture, that is, standing, sitting, walking,
or lying. When sitting on the chair, in a bus, in a train, or even in an airplane, we can
contemplate our breathing. In this way, we free our minds from mental hindrances or
distractions until they are calm and quiet, even if only for a few minutes. This yields
energy, peace, and refreshment to the body and mind, permitting us to go on with our
daily duties with more safety and efficiency than before.

Examples of those who apply Meditation practice in their Daily lives.

The following are examples of some Thai Buddhists who have applied meditation in
their daily lives.

The first one of whom I know is the late Ven. Somdet Phra Mahaviravong
(Tissamahathera) of Wat Boromnivas in Bangkok, formerly a distinguished senior monk
of the Thai Sangha. He was the lord abbot of the temple and was respected by many
Buddhists throughout the Thai Kingdom. For this reason, he had many duties to perform
in his daily life.

For example, one day he accepted some of his close Buddhist followers into his
residence. While talking with them, he felt tired and sleepy because of a lack of rest on
that day, so he asked them to wait for a few minutes. He then took a rest, while sitting
there in front of his guests, by developing meditation on mindfulness of breathing for
ten minutes. After that he continued to talk and discuss the Dhamma with his guests
with renewed strength. I myself often use this method of meditation practice when I feel
tired from my daily work because it provides strong power for the mind and the body,
just like recharging a battery.

The second Buddhist who has received benefits from his daily practice of meditation is
Ven. Phra Debasiddhimuni, the Insight Meditation teacher of Wat Mahadhatu in
Bangkok. He told me that because of his practice of meditation every day he has good
health, good memory, and works more efficiently than ever before.
For example, within one day he would sometimes give 12 sermons in various places,
some of which ran well into the evening. On one Saturday when I went to meet him at
his residence at Wat Mahadhatu at about 9 p.m., I heard him giving the eighth sermon of
that day to about 50 Buddhists in his residence. After that he taught Insight Meditation
to another group of Buddhists and then discussed the way of meditation practice and
other subjects concerning Buddhism with me for about 40 minutes. Although he has
worked hard like this almost everyday, he remains active and fresh and talks with a
smiling face. This is because he retains the value of meditation used in his daily life.

The third example of one who uses meditation in his life is Mr. Phuag or Pratip
Dhammavongphol of Chantaburi province which is about 300 kilometers east of
Bangkok. He is a devoted Buddhist and has practiced meditation for more than 20 years.
He is about sixty years old and is a follower of Ven. Phra Achan Somchai Thitaviriyo of
Wat Khao Sukim, Chantaburi province, who is a well-known meditation teacher in the
eastern part of Thailand. I have instructed the student monks of the fourth year
undergraduate class of Mahamakut Buddhist University in Bangkok in the practice of
meditation at Wat Khao Sukim, a forest temple, for 15 days each year from 1974 up to
the present. Therefore, I know Mr. Phuag well because I have had many opportunities to
discuss Buddhism and meditation practice with him.

Mr. Phuag related to me that he has obtained many advantages from his meditation
practice, one of which is the ability to use meditation to cure illness efficiently.
Whenever he is attacked by cardiopathy which causes him great pain, he sits down and
practices mindfulness of breathing until his mind becomes calm and his body is bathed
by the light from within. Then the illness disappears from his body. He also said that the
more severe the illness, the faster he enters into concentration, that is, he can quickly
make his mind both quiet and strong. He cures his illness by way of meditation, without
taking medicine, each time he is attacked by cardiopathy or heart disease. This is a good
example of a Buddhist who applies meditation to his daily life.

Loving-kindness, Helping sick persons

Another form of meditation which can be used in daily life is loving-kindness

meditation. This form of meditation is one that most Buddhists use in their daily lives
because it brings happiness and peace to the aspirants themselves and to all beings in
the world as a whole. It is because of loving-kindness that Buddhism is called the
religion of non-violence; that is why there is not a single example of persecution or the
shedding of a drop of blood in converting into Buddhism or in its propagation during its
long history of more than 2500 years. Indeed, violence in any form or under any pretext
whatsoever is absolutely prohibited by the teaching of the Buddha.

One of the special benefits of the development of loving-kindness is that it can be used
to help the sick. To verify this fact, an example from a distinguished meditation teacher
from the northeast of Thailand follows.

In June of 1980, I had an opportunity to meet with Ven. Phra Achan Sai of Ubol
Rajathani province. He is one of the great meditation teachers from the northeast of
Thailand and he has 20 different forest meditation temples under his care. He is about
70 years old and lives in a forest temple near his village, not far from the town of Ubol
Rajathani. He is also an intimate friend of Ven. Phra Achan Cha, another well-known
meditation master of Wat Nong Pa Pong in the same province.

At our meeting, we talked about the way of meditation practice. At that time I asked him
about the power of loving-kindness, “Reverend Sir, my teacher told me that one can
extend one’s loving-kindness to help the sick to recover from illness. Is this truly
possible?” He answered, “It is possible and true. It has happened to me, myself.” Then
he explained, “When I was a young monk practicing meditation in the forest alone with
another monk who was my intimate friend, we agreed that we would help each other if
either of us was in trouble some day. I became very sick from malaria. As I was lying in
my shelter, my friend sat near me spreading his loving-kindness to me. At that time, I
felt as if my friend was sitting in my heart until I had a feeling of bliss and buoyancy.
When I awoke, my sickness had disappeared entirely. It was marvelous.” And then he
said that at the end of each of his meditation practices, he extends his loving-kindness to
his parents and to all other beings. This is another good example of one who applies
meditation in his daily life.

A perfect meditator is always mindful.

The practice of meditation can make a meditator mindful in all actions. That is, one
maintains mindfulness in walking, standing, sitting, speaking, eating, working, being
silent, driving, lying down, and so on. In this way, one attains more and more clear
comprehension and mindfulness, producing better benefits in performing the duties in
his daily life. For example, one works more efficiently in daily life and seldom makes
mistakes in doing work. In addition, meditation is used to stop the power of mental
defilements that will damage one’s mind. However, in training the mind to be always
mindful, it is advised by some meditation masters that in the beginning one must not
hurry. One must perform meditation quite slowly and calmly because mindfulness
doesn’t chase after the racing mind.

The advantages of walking meditation.

Of the methods of meditation practice in daily life, Walking meditation is excellent

because it makes the mind reach full concentration and also produces good health for
the meditator. Walking meditation is walking up and down a fixed path with
mindfulness. While walking, one contemplates one of the many meditation objects such
as the virtues of the Triple Gem, the 32 parts of the body, the recollection on death, the
development of nama (name) and rupa (form), and so forth. The meditator usually
practices Walking meditation alternated with Sitting meditation. Usually one walks for
half an hour and then sits for half an hour, or one can walk for an hour and then sit for
an hour, etc.

The Buddha referred to the advantages of Walking meditation in the Pancakanipata,

Anguttaranikayas, saying that there are five advantages to be obtained from Walking
meditation. The five are:

1. To be patient in walking a long journey,

2. To be patient in practicing meditation,

3. To have good health,

4. To facilitate the digestion of what is eaten and drunk,

5. The concentration attained while walking remains for long

periods of time.

So Walking meditation is very useful for both the mind and the body. This is why
physicians in modern times advise us to walk in the morning for health. Walking
meditation not only gives power to the body and the mind but also is very useful in
daily life. Other kinds of Buddhist meditation, such as Insight Meditation, can also be
put into practice in our daily lives if we know the ways of practicing them.
Unfortunately, I cannot explain them to you today because we have a limited amount of
time.

The method of practicing the Mindfulness of Breathing.

One of your main purposes in coming here today is to learn about and to practice
meditation. So now I would like to talk about a method of meditation practice which is
most popular in Thailand, that is, Mindfulness of Breathing or Anapanasati, as it is
called in Pali. Before practicing this kind of meditation you should prepare yourself as
follows:

1. Recollect the virtues of the Triple Gem,

2. Observe the five precepts,

3. Extend your loving-kindness to all beings,

4. Recollect the death of yourself and others, and

5. Relax your mind, not thinking of matters outside or of the

past or the future.

After preparation you should sit down cross-legged, holding the body erect, and making
mindfulness alert and firm. If sitting down in the crossed-legged posture is not
comfortable, you may use another posture or sit on a chair, but the body must be held
erect. Next, close the eyes to prevent wandering of the mind to other objects and then
focus the mind on the breathing. According to the Buddha’s teachings, one should do
this as follows:

1. Breathing in long, one knows: “I am breathing in long.”

Breathing out long, one knows: “I am breathing out long.”

2. Breathing in short, one knows: “I am breathing in short.”

Breathing out short, one knows: “I am breathing out short.”

3. “Experiencing the whole process of breathing, I shall breathe in.”

: thus one trains oneself. “Experiencing the whole process

of breathing, I shall breathe out.” : thus one trains oneself.

4. “Calming the process of breathing, I shall breathe in.” : thus one

trains oneself. “Calming the process of breathing, I shall

breathe out.” : thus one trains oneself.

In the practice of this kind of meditation it is suggested that one should not force the act
of breathing but let it proceed at its natural pace. One may say mentally some kinds of
mantra, such as “Buddho” to prevent the mind being distracted, for example, when
breathing in, one says mentally, “Bud” and breathing out, one says mentally “Dho”, or
breathing in, one says, “Rising” and breathing out, one says “Falling”. If one
contemplates only the breathing without using any kind of mantra as mentioned in
Sutra, one can do as well.

The Advantages of Mindfulness of Breathing.

If one trains one's mind by the method of meditation as mentioned above and always
practices it, he can get the benefits of his practice of meditation certainly, especially
happiness and peacefulness in his daily life. So the Buddha described the advantages of
mindfulness of breathing in Mahavagga of Samyuttanikaya,

“Monks, this concentration on mindfulness of breathing, being cultivated and

much practiced, leads to the peaceful, the sublime, the cool, and the bliss. At once it
causes every evil thought to disappear and tranquillizes the mind.”

So if we wish to really progress and be peaceful in our daily life, let us who believe in
the Buddha's teaching, practice the mindfulness of breathing every day. Then we can
certainly obtain the effects of our right practice, because Dhamma always protects
those who practice it.

Now it is time to bring this talk to a conclusion. May all of you be happy and
progressive in the teaching of the Buddha.
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