Misinterpretation and Misunderstanding of Vipassana

There are many instructions on meditation and meditation instruction books, good meditation teachers and various experienced meditators, there is also room for misinterpretation and misunderstanding of meditation such as, some people think that meditation is something we must do sitting on a cushion. In recent years various magazines published lists of meditation groups. They don’t even call themselves meditation groups; they call themselves sitting groups, assuming that meditation is something we must do only sitting on a cushion. That’s not a complete presentation of the total practice of meditation.

Sitting is a very small fraction of our life. If you read the Mahāsatipatthāna Sutta which is the manual of vipassanā and samatha meditation, at the very outset of the discourse the Buddha has mentioned the way how we should meditate. For instance, Kaye kayānupassi viharati, Viharati in Pāli means lives. Seeing the body as it is, one lives. When we say live, we don’t mean sitting. Live involves a lot of activities, sitting, standing, walking, lying down, eating, drinking, wearing clothes, using rest rooms, talking, etc. This shows that the practice of meditation involves all these activities in our life. Disregarding this very important instruction, most people ask perhaps at the end of our meditation sessions how can we incorporate this meditation experience into our daily life. Say for instance, they spent about a week or ten days on a retreat. At the end of the retreat they want to know how they can bring this experience to their daily life. So right there, you can see this misconception, the assumption that the meditation is limited to sitting, doing something sitting on a cushion, as if there is nothing else to do with meditation when they go out of meditation retreats. And this is why no matter how long one sits on a cushion, when they get off the cushion, go out into the world, try to live their regular lives, they will not be any different from any other person.

Their emotions, temperaments, their reactions to all kinds of psychic irritants are still there. Not one iota of them is reduced. Why? They think they are not meditating, they think that they cannot meditate, they have to do meditation in a certain, selected place. Of course, a place we select to do intensive practice is important as well. Occasionally, or daily, we have to set aside a period of time to do intensive practice. This is what calls our homework. When you do your homework, you have to present your homework in the class. If you do your homework and don’t show anything in the class, your homework is not going to be accepted by your teacher, nor does it help you do anything in the class. Sitting on a cushion and practicing meditation is exactly like that. That is our homework. We must bring this homework to the fieldwork.

The field is our daily life and daily activities. While talking, we must use our meditation experience. The Buddha said 'manasikāra sambhavā sabbe dhammā' , all the states of mind are present in us only when we pay attention. When we do not pay attention, we really do not know what is going on. Just imagine the amount of things going on in our mind and body at any given point in time and space. All living beings have basic attention, even animals have basic attention. We all know that predators can catch their prey when they pay attention. For instance, a cat has to watch the movement of a mouse, paying total attention to the movement of a mouse so that the cat can catch the mouse at the right moment. That is not the kind of attention we must train ourselves to develop. We must develop a special attention which is called mindful attention. What is mindful attention? Mindful attention is the attention without preconceived notions, presuppositions. When washing dishes, cutting vegetables, you have to pay attention. Who does not do that? If you don’t pay attention when you cut an onion, you may lose some of your fingers. But that is not the kind of attention we are talking about. Our attention has to be much deeper, more profound and pure attention. It is not paying attention to what is going on outside between the knife and the vegetable or onion, but attention to what is going on in our mind and body. While cutting onions, cutting vegetables, something can go on in our mind and that is where we have to pay attention.

If we very carefully study the teachings of the Buddha, not only the particular part on the subject of meditation, read any particular aspect of the Buddha’s teaching, this is the theme that you come across repeatedly. That is a way to train the mind. The meditation itself is called bhāvanā, which means cultivating, developing and training the mind in a certain way, in a very special way. During Buddha vandanā , we recite a part called ehi passiko, What does Ehi passiko mean? Ehi passiko means come and see. This is an invitation comes from the Dhamma, to go to the Dhamma and see the Dhamma. Where is this Dhamma, what is this Dhamma? For instance Dhamma is dukkha , suffering. Where is it? Is it hanging from a tree somewhere, in a library or in a temple, where is it? It is within us. Buddha said, Just like a tortoise brings all its limbs inside, when a fox approaches a tortoise, the tortoise is moving with all his limbs out; head, four legs and tail are out when he moves. When a fox approaches, he withdraws all of them in and keeps them in a secure place under his shell. Similarly we have to restrain all our senses, bring them all in and use our mind to see what is going on in our mind and body.

So in the practice of meditation this is what we should do, we must look at ourselves first. All our attention must be paid to what is happening in our mind and body, because all our suffering, cause of suffering, end of suffering, and the path leading to the end of suffering stem from the mind and body. Paying total, undivided, pure attention to what is going within our mind and body is called mindfulness.

TheBuddha said, Samāhitan cittan yathā bhūtan pajānāti, the concentrated mind can see things exactly as they are. Only when we see things exactly as they are can we be liberated from all kinds of psychic irritants and make ourselves totally free from this repetition of birth and death in samsāra. This is the thrust, the goal, and the aim of our meditation. So we can begin all of this with pure attention. With mindful attention we can accomplish purity of mind; we can accomplish success in associating with people, living in daily life in a more successful way. 

May all beings be well & happy and attain the fruit of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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How to do Vippassana

How to do Vippassana (Insight) meditation based on senses (Ayatana vippassana)

* Cakkhu Ardi Sutta in Samyutta Nikaya explain the proper way of Insight Meditation based on senses preached by Lord Buddha to Ven. Rahula.

I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapindika in Jeta's grove in Sàvatthi. Then venerable Ràhula approached the Blessed One worshipped and sat on a side. Sitting on a side venerable Ràhula said to the Blessed One:

Venerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel. Ràhula, is the eye permanent or impermanent? It's impermanent, venerable sir.

That which is impermanent is it unpleasant or pleasant? It's unpleasant, venerable sir.

That which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?' That is not so, venerable sir.

Ràhula, is the ear permanent or impermanent? It's impermanent, venerable sir.

That which is impermanent is it unpleasant or pleasant? It's unpleasant, venerable sir.

That which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?' That is not so, venerable sir.

Rahula, is the nose permanent....re , ... re ... tongue ... re , .... re ... the body ... re , ..... re ... the mind permanent or impermanent? It's impermanent, venerable sir.

That which is impermanent is it unpleasant or pleasant? It's unpleasant, venerable sir.

That which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?' That is not so, venerable sir.

Ràhula, the noble disciple seeing it thus turns away from the eye, turns away from the ear, turns away from the nose, turns away from the tongue, turns away from the body and turns away from the mind.

Turning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is

destroyed, the holy life is lived, duties are done, there is nothing more to wish.' (Describe attaining Nibbana as a result of insight meditation based on senses ).

May all beings be well & happy and attain the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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The Eight Steps in Anapanasati

The Eight Steps in Anapanasati (Meditation on Breathing):

To help practitioners of anapanasati meditation, the commentators and meditation masters have indicated eight graduated steps in the practice. These eight steps will first be enumerated, and then they will be explained in relation to the actual meditative process.The eight steps are named: counting (ganana); following (anubandhana); contact (phusana); fixing (thapana); observing (sallakkhana); turning away (vivattana), purification (parisuddhi); and retrospection (patipassana). These eight cover the whole course of meditative development up to the attainment of Arahatship.

(i) Counting: Counting is intended for those who have never before practised anapanasati. It is not necessary for those who have practised meditation for a considerable period of time. However, as it is expedient to have knowledge of this, counting should be understood in the following manner.

When the meditator sits down for meditation, he fixes his attention at the tip of his nose and consciously attends to the sequence of in-and-out breathing. He notes the breath as it enters, and notes the breath as it leaves, touching against the tip of the nose or the upper lip. At this time he begins to count these movements.  

There are a few methods of counting. The easiest is explained thus: The first breath felt is counted as "one, one"; the second as "two, two"; the third as "three, three"; the fourth as "four, four"; the fifth as "five, five" and so on up to the tenth breath which is counted as "ten, ten." Then he returns to "one, one" and continues again up to "ten, ten." This is repeated over and over from one to ten.

The mere counting is not itself meditation, but the counting has become an essential aid to meditation. A person who has not practised meditation before, finding it difficult to understand the nature of his mind, may think he is meditating while his mind runs helter-skelter. Counting is an easy method to control the wandering mind.

 If a person fixes his mind well on his meditation, he can maintain this counting correctly. If the mind flees in all directions, and he misses the count, he becomes confused and thus can realize that his mind has wandered about. If the mind has lost track of the count, the meditator should begin the counting over again. In this way he should start the counting again from the beginning, even if he has gone wrong a thousand times.

As the practice develops, there may come a time when the in-breathing and out breathing take a shorter course and it is not possible to count the same number many times. Then the meditator has to count quickly "one", "two," "three," etc. When he counts in this manner he can comprehend the difference between a long in-breath and out-breath and a short in-breath and out-breath.

(ii) Following: "Following" means following the breath with the mind. When the mind has been subdued by counting and is fixed on the in-breathing and out-breathing, the counting is stopped and replaced by mentally keeping track of the course of the breath. This is explained by the Buddha in this manner:

        

  "When the meditator breathes in a long breath, he

     comprehends that he is breathing in a long breath;

     and when he is breathing out a long breath, he

     comprehends that he is breathing out a long breath."

Herein, one does not deliberately take a long in-breath or a long out-breath. One simply comprehends what actually takes place. The Buddha has declared in the next passage that a meditator trains himself thinking: "I shall breathe in experiencing the whole body, and I shall breathe out experiencing the whole body." Here, what is meant as "the whole body" is the entire cycle of breathing in and breathing out. The meditator should fix his attention so as to see the beginning, the middle and the end of each cycle of in-breathing and out-breathing. It is this practice that is called "experiencing the whole body."

The beginning, middle and end of the breath must be correctly understood. It is incorrect to consider the tip of the nose to be the beginning of the breath, the chest to be the middle, and the navel to be the end. If one attempts to trace the breath from the nose through the chest to the belly, or to follow it out from the belly through the chest to the nose, one's concentration will be disrupted and one's mind will become agitated. The beginning of the in-breath, properly understood, is the start of the inhalation, the middle is continued inhalation, and the end is the completion of the inhalation. Likewise, in regard to the out breath, the beginning is the start of the exhalation, the middle is the continued exhalation, and the end is the completion of the exhalation. To "experience the whole body" means to be aware of the entire cycle of each inhalation and exhalation, keeping the mind fixed at the spot around the nostrils or on the upper lip where the breath is felt entering and leaving the nose.

This work of contemplating the breath at the area around the nostrils, without following it inside and outside the body, is illustrated by the commentaries with the similes of the gatekeeper and the saw.

Just as a gatekeeper examines each person entering and leaving the city only as he passes through the gate, without following him inside or outside the city, so the meditator should be aware of each breath only as it passes through the nostrils, without following it inside or outside the body.

Just as a man sawing a log will keep his attention fixed on the spot where the teeth of the saw cut through the wood, without following the movement of the teeth back and forth, so the meditator should contemplate the breath as it swings back and forth around the nostrils, without letting his mindfulness be distracted by the breath's inward and outward passage through the body.

When a person meditates earnestly in this manner, seeing the entire process, a joyous thrill pervades his mind. And since the mind does not wander about, the whole body becomes calm and composed, cool and comfortable.

(iii) & (iv) Contact and Fixing: These two aspects of the practice indicate the development of stronger concentration. When the mindfulness of breathing is maintained, the breathing becomes more and more subtle and tranquil. As a result the body becomes calm and ceases to feel fatigued. Bodily pain and numbness disappear, and the body begins to feel an exhilarating comfort, as if it were being fanned with a cool gentle breeze.

At that time, because of the tranquility of the mind, the breathing becomes finer and finer until it seems that it has ceased.  At times this condition lasts for many minutes. This is when breathing ceases to be felt. At this time some become alarmed thinking the breathing has ceased, but it is not so. The breathing exists but in a very delicate and subtle form. No matter how subtle the breathing becomes, one must still keep mindful of the contact (phusana) of the breath in the area of the nostrils, without losing track of it. The mind then becomes free from the five hindrances--sensual desire, anger, drowsiness, restlessness and doubt. As a result one becomes calm and joyful.

 It is at this stage that the "signs" or mental images appear heralding the success of concentration. First comes the learning sign (uggaha-nimitta), then the counterpart sign (patibhaga-nimitta). To some the sign appears like a wad of cotton, like an electric light, a sliver chain, a mist or a wheel. It appeared to the Buddha like the clear and bright midday sun. 

The learning sign is unsteady, it moves here and there, up and down. But the counterpart sign appearing at the end of the nostrils is steady, fixed and motionless. At this time there are no hindrances, the mind is most active and extremely tranquil. This stage is expounded by the Buddha when he states that one breathes in tranquilizing the activity of the body, one breathes out tranquilizing the activity of the body.

The arising of the counterpart sign and the suppression of the five hindrances marks the attainment of access concentration (upacara-samadhi). As concentration is further developed, the meditator attains full absorption (appana-samadhi) beginning with the first jhana (absorptions). Four stages of absorption can be attained by the practice of anapana sati, namely, the first, second, third and fourth jhanas.

These stages of deep concentration are called "fixing" (thapana).

(v) To (viii) Observing to Retrospection:  A person who has reached jhana should not stop there but should go on to develop insight meditation (vipassana). The stages of insight are called "observing" (sallakkhana). When insight reaches its climax, the meditator attains the supramundane paths, starting with the stage of stream entry. Because these paths turn away the fetters that bind one to the cycle of birth and death, they are called "turning away" (vivattana).

The paths are followed by their respective fruitions; this stage is called "purification" (parisuddhi) because one has been cleansed of defilements. Thereafter one realizes the final stage, reviewing knowledge, called retrospection (patipassana) because one looks back upon one's entire path of progress and one's attainments. This is a brief overview of the main stages along the path to Nibbana, base on the meditation of anapana sati. Now let us examine the course of practice in terms of the seven stages of purification.

May all beings be well and happy & attain the fruits of nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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ANAPANASATI (Meditation on Breathing)

               ANAPANASATI (Meditation on Breathing):

                           

  Homage to the Blessed One, Accomplished and Fully Enlightened

Anapanasati, the meditation on in-and-out breathing, is the first subject of meditation expounded by the Buddha in the Maha Satipatthana  Sutta, the Great Discourse on the Foundations of Mindfulness. The Buddha laid special stress on this meditation, for it is the gateway to enlightenment and Nibbana adopted by all the Buddhas of the past as the very basis for their attainment of Buddhahood. When the Blessed One sat at the foot of the Bodhi Tree and resolved not to rise until he had reached enlightenment, he took up anapanasati as his subject of meditation. On the basis of this, he attained the four jhanas (Absorptions), recollected his previous lives, fathomed the nature of samsara (Life flux), aroused the succession of great insight knowledges, and at dawn, while 100,000 world systems trembled, attained the limitless wisdom of a Fully Enlightened Buddha.

The Buddha preached:

         

"Herein, monks, a monk who has gone to the forest,

  or to the foot of a tree, or to an empty place,

  sits down cross legged, holding his back erect,

  arousing mindfulness in front of him."

This means that any person belonging to the four types of individuals mentioned in this teaching--namely, bhikkhu (monk), bhikkhuni (nun), upasaka (layman) or upasika (laywoman)--desirous of practising this meditation, should go either to a forest, to the foot of a secluded tree, or to a solitary dwelling. There he should sit down cross-legged, and keeping his body in an erect position, fix his mindfulness at the tip of his nose, the locus for his object of meditation.

If he breathes in a long breath, he should comprehend this with full awareness. If he breathes out a long breath, he should comprehend this with full awareness. If he breathes in a short breath, he should comprehend this with full awareness. if he breathes out a short breath, he should comprehend this with full awareness.

  "He breathes in experiencing the whole body, he breathes out experiencing the whole body": that is, with well-placed mindfulness, he sees the beginning, the middle and the end of the two phases, the in-breath and the out-breath. As he practises watching the in-breath and the out breath with mindfulness, he calms down and tranquilizes the two functions of in breathing and out-breathing.

Now we should investigate the preliminary stages to practising this meditation. In the first place the Buddha indicated a suitable dwelling for practising anapanasati. In the sutta he has mentioned three places: the forest, the foot of a tree, or an isolated empty place. This last can be a quiet restful hut, or a dwelling place free from the presence of people. We may even consider a meditation hall an empty place. Although there may be a large collection of people in such a hall, if every one remains calm and silent it can be considered an empty place.

Next the Buddha explained the sitting posture. There are four postures which can be adopted for meditation: standing, sitting, reclining and walking. Of these the most suitable posture to practise anapanasati at the beginning is the seated posture.  

The person wishing to practise anapanasati should sit down cross-legged. For bhikkhus and laymen, the Buddha has recommended the cross-legged Position. This is not an easy posture for everyone, but it can be gradually mastered. The half cross-legged position has been recommended for bhikkhunis and laywomen. This is the posture of sitting with one leg bent. It would be greatly beneficial if the cross legged posture recommended for bhikkhus and laymen could be adopted in the "lotus" pattern, with the feet turned up and resting on the opposite thighs. If that is inconvenient, one should sit with the two feet tucked underneath the body.

In the practice of anapanasati, it is imperative to hold the body upright. The torso should be kept erect, though not strained and rigid. One can cultivate this meditation properly only if all the bones of the spine are linked together in an erect position. Therefore, this advice of the Buddha to keep the upper part of the body erect should be clearly comprehended and followed.  

The hands should be placed gently on the lap, the back of the right hand over the palm of the left. The eyes can be closed softly, or left half-closed, whichever is more comfortable. The head should be held straight, tilted a slight angle downwards, the nose perpendicular to the navel.

 The next factor is the place for fixing the attention. To cultivate anapanasati one should be clearly mindful of the place where the incoming and outgoing breaths enter and leave the nostrils. This will be felt as a spot beneath the nostrils or on the upper lip, wherever the impact of the air coming in and out the nostrils can be felt most distinctly. On that spot the attention should be fixed, like a sentry watching a gate.  

Then the Buddha has explained the manner in which anapanasati has to be cultivated. One breathes in mindfully, breathes out mindfully. From birth to death this function of in-breathing and out-breathing continues without a break, without a stop, but since we do not consciously reflect on it, we do not even realize the presence of this breath. If we do so, we can derive much benefit by way of calm and insight. Thus the Buddha has advised us to be aware of the function of breathing.

The practitioner of meditation who consciously watches the breath in this manner should never try to control his breathing or hold back his breath with effort. For if he controls his breath or holds back his breath with conscious effort, he will become fatigued and his mental concentration will be disturbed and broken. The key to the practice is to set up mindfulness naturally at the spot where the in-breaths and the out-breaths are felt entering and leaving the nostrils. Then the meditator has to maintain his awareness of the touch sensation of the breath, keeping the awareness as steady and consistent as possible.

In conclusion, Births like ours are rare in samsara (life flux). We have been fortunate to encounter the  Buddha's message,  to enjoy the association of good friends, to have the opportunity to listen to the Dhamma. As we have been endowed with all these blessings, if our aspirations are ripe, we can in this very life reach the final goal of Nibbana through its graduated stages of stream entry, once-returner, non-returner and Arahatship. Therefore, let us make our life fruitful by developing regularly the meditation of anapanasati. Having received proper instructions on how to practise this method of meditation, one should purify one's moral virtue by observing the precepts and should surrender one's life to the Triple Gem.

One should choose a convenient time for meditation and practise with utmost regularity, reserving the same period each day for one's practice. One may begin by briefly reflecting on the abundant virtues of the Buddha, extending loving-kindness towards all beings, pondering the repulsiveness of the body, and considering the inevitability of death. Then, arousing the confidence that one is walking the very road to Nibbana walked by all the enlightened ones of the past, one should proceed forth on the path of meditation and strive with diligent effort.

May all beings be well and happy & attain the fruits of nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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The Buddhist Cosmology

The Buddhist Cosmology:

There are many facts explained in Dhamma with regards to the existence and the universe. If we talk about galaxies described in Dhamma it is like this.

We already know about the 31 planes of existence. Each set of 31 planes has a sun and moon to give light to them. And it is known as a "World Component (Loka Dhãthuwa)"… or we say it as a Galaxy which include 31 planes.

1000 of world component are known as "Thousand Worlds component / 1000 Galaxies" (Sahasshri Loka Dhãthuwa) also named as Chulani World Component.

This kind of "Thousand worlds component" multiply by 1000 again and we get "Ten thousand Worlds component / Ten thousand galaxies" (Dwi sahasshri loka Dhãthuwa) and also known as "middle world component"

And then when we multiply the middle world component by 1000 again we get the "Great World component also known as Thrisahasshri Loka Dhãthuwa"

And person with miraculous powers comes from Jhana or absorption can understand up to Thousand World component / 1000 Galaxies which call as Sahasshri Loka Dhãthuwa / Chulani World Component. If they want they can communicate to the beings in this 1000 world component/ galaxies.

Samma Sambuddha has the power to preach or even visit & give an effect of Dhamma up to "Great World Component / Great Galaxy". Some of the chanting (pirith) are known to be spread around all these galaxies. And there were some miraculous things happen in all these galaxies in many ways when some special things happen with regards to the Samma Sambuddhas. In Dhamma we get an idiom to express how vast is this universe. It says,

"If one took mustard seeds which can filled the millions of galaxies and start to walk by giving each mustard seed to each galaxy one by one still the mustard seeds will be finish but not the number of galaxies finishes"

May all beings be well and happy & attain the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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Gradual Instruction

Gradual Instruction (Anupubbi Katha) of the Gauthama Buddha:

Gradual instruction/ progressive sermon given by the Buddha when it was necessary to prepare first the listener's mind before speaking to him on the advanced teaching of the Four Noble Truths. The Blessed One gave gradual instruction in following manner:

* Dana katha – The Blessed One first preach about liberality, wholesome results of liberality, etc.

* Sila katha - The Blessed One then preach about moral conduct and different types of observations ( precepts ) which accomplish moral conduct, wholesome results of moral conduct (Sila), etc.

* Sagga katha – Then, Buddha preach that through the practice of Dana and observation of Sila how one will be born in the Celestial planes (devas and brahmas realms) and heavenly pleasures those celestial beings enjoy in that life. That is sagga katha.

* Kamanam-adinava katha – Then, Blessed One preach these heavenly bliss and heavenly pleasures are not real pleasure. They are fraught with dangers. Then the Buddha explained the dangers, drawbacks, faults, blemishes, vanity and the depravity of sensual pleasures. That is kamanam-adinava katha or adinava katha.

* Okarasankilesa Katha - Then, Buddha explains the thought process taking place when unwholesome Dhammas invade our mind and how it lead to various immoral acts & after effects of such acts, etc.

* Nekkhamma-katha - The remedy for the dangers arise due to sensual pleasures is renunciation. Then Buddha explains the benefits of renunciation, which include attainment of various jhanas through meditation, attainment of various stages of sainthood (Arahant), etc. This is nekkhamma katha.

After these progressive sermons, When the Blessed One perceived that the listener's mind was prepared, pliant, free from obstacles, elevated and lucid; then Blessed One explains the exalted teaching particular to the Buddhas, that is: Four Noble Truths, Three Characteristics of Existence. At the end of the sermon people attain one out of four stages of Nibbana according to their abilities.

May all beings be well and happy & attain the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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Eight Causes of Earthquakes

Eight Causes of Earthquakes according to the Maha Parinibbana Sutta in Digha Nikaya :

when venerable Ananda asked, what the cause, that so mighty an earthquake should arise?"

Then the Blessed One said: "There are eight reasons, Ananda, eight causes for a mighty earthquake to arise. What are those eight?

1. "This great earth, Ananda, is established upon liquid, the liquid upon the atmosphere, and the atmosphere upon space. And when, Ananda, mighty atmospheric disturbances take place, the liquid is agitated. And with the agitation of the liquid, tremors of the earth arise. This is the first cause for the arising of mighty earthquakes.

2. "Again, Ananda, when an ascetic or holy man of great power, one who has gained mastery of his mind, or a deity who is mighty and potent, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too,

causes the earth to tremble, quiver, and shake. This is the second cause for the arising of mighty earthquakes.

3 - 8. "Again, Ananda, when the Bodhisatta departs from the Tusita realm and descends into his mother's womb, mindfully and clearly comprehending; and when the Bodhisatta comes out from his mother's womb, mindfully and clearly comprehending; and when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment; when the Tathagata sets rolling the excellent Wheel of the Dhamma; when the Tathagata renounces his will to live on; and when the Tathagata comes to pass away into the state of Nibbana in which no element of clinging remains -- then, too, Ananda, this great earth trembles, quivers, and shakes.

"These, Ananda, are the eight reasons, the eight causes for a great earthquake to arise.

May all beings be well and happy & attain the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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The Ten Wisdom-powers of the Buddha

The Ten Wisdom-powers of the Buddha

Maha sihanada Sutta in Majjima Nikaya include a discussion happened between the Lord Buddha & the chief disciple, venerable Sariputta. The Ten Wisdom-powers of the Buddha enumerated in that sutta are:

1. Thanathanakosallanana = Understanding as it truly is the possible as possible and the impossible as impossible.

2. Kammavipaka nana = Understanding as it truly is the results of actions (kammas) undertaken, past, future, and present, with possibilities and with causes.

3. Sabbatthagamina patipada nana = Understanding as it truly is the ways leading to all destinations (all the states of existence and Nibbana).

4. Anekadhatu nanadhatu nana = Understanding as it truly is the world with its many and different elements.

5. Nanadhimuttikatanana = Understanding as it truly is how beings have different inclinations.

6. Indriyaparopariyattanana = Understanding as it truly is the disposition of the faculties of other beings, other persons.

7. Jhanadisankilitthavodanavutthananana = Understanding as it truly is the defilement, the cleansing and the emergence in regard to the Jhanas, liberations concentrations, and attainments.

8. Pubbenivasanussatinanaa = Recollecting past lives.

9. Cutupapatanana (Dibbacakkhunana ) = With the divine eye which is purified and surpasses the human, seeing beings passing away and reappearing, inferior and superior, fair and ugly, fortune and unfortune), Understanding how beings pass away according to their kammas.

10. Asavakkhayanana = Realizing for Himself with direct knowledge, here and now entering upon and abiding in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

May all beings be well and happy & attain the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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The Depth of Buddha's Wisdom

The Depth of Buddha's Wisdom

The Simsapa Leaves Simile in Simsapa Sutta shows the depth of knowledge in Lord Buddha.

When the Blessed One was staying at Kosambi in the simsapa forest. Then, picking up a few simsapa leaves with his hand, he asked the monks, "What do you think, monks: Which are more numerous, the few simsapa leaves in my hand or those overhead in the simsapa forest?"

"The leaves in the hand of the Blessed One are few in number, lord. Those overhead in the simsapa forest are more numerous."

"In the same way, monks, those things that I have known with direct knowledge but have not taught are far more numerous [than what I have taught]. And why haven't I taught them? Because they are not connected with the goal (Nibbana), do not relate to the rudiments of the holy life, and do not lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. That is why I have not taught them.

"And what have I taught? 'This is suffering...This is the origination of suffering... This is the cessation of suffering... This is the path of practice leading to the cessation of sufferng':This is what I have taught. And why have I taught these things? Because they are connected with the goal, relate to the rudiments of the holy life, and lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. This is why I have taught them.

"Therefore your duty is the contemplation, 'This is suffering... This is the origination of suffering... This is the cessation of suffering.' Your duty is the contemplation, 'This is the path of practice leading to the cessation of suffering.'"

May all beings be well & happy and attains the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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Four Classes of Individuals in Buddhist order

Four Classes of Individuals in Buddhist order: (According to the Buddha as stated in the 'Puggala Pannatti' and the 'Anguttara Nikaya') 

1. Ugghatitannu : an individual who encounters a Buddha or Arahant in person, and who is capable of attaining the Holy Paths and the Holy Fruits through the mere hearing of a short concise discourse. Ex: Ven. Sariputta & Moggallana, Ven. Daruchiriya,

2. Vipancitannu : an individual who encounters a Buddha or Arahant in person, but who is capable of attaining the Paths and the Fruits only when the short discourse is expounded to him at some length.

3. Neyya : an individual who needs to study the sermon and the exposition, and then to practise the provisions contained therein for long time depending on the one's capabilities to attain the Paths and the Fruits during this lifetime if he tries hard with guidance from the right teacher.

4. Padaparama : is an individual who cannot attain the Paths and the Fruits within this lifetime no matter how hard one tries.

May all beings be happy & well and attain the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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The Nine Factors that arouse anger

The Nine Factors that arouse anger accordng to Aaghàta vatthu sutta in Anguttara Nikaya

* These nine factors arouse ill will. What nine?

One is bound by anger thinking:

1. `disadvantage was done to me.',

2. `disadvantage is done to me,'

3. `disadvantage will be done to me.'

One is bound by anger thinking:

4. `disadvantage was done to my near and dear ones,.'

5. `disadvantage is done to my near and dear ones,'

6. `disadvantage will be done to my near and dear ones.

'One is bound by anger thinking:

7.`advantage was done to my enemies,.'

8.`advantage is done to my enemies,'

9.`advantage will be done to my enemies.'

These nine factors arouse ill will, anger or hatred & therefore called " Nawa Aaghata vattu".

May all beings be well and happy & attain the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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Nirodha-samāpatti, 'attainment of ceasing'

Nirodha-samāpatti, 'attainment of ceasing'

Nirodha samapatti is a special attainment pertaining to Anagamis & Arahants among Arya disciples. It is also called saññā- vedayita-nirodha , ceasing of feeling and perception', is the temporary suspension of all consciousness (citta) and mental activity (Citta vithi), following immediately upon the semi-conscious state called 'sphere of neither- perception-nor-non- perception' (Newasanna nasannayatana jhana, its the last of the formless/ Arupavacara jhana). The absolutely necessary pre- conditions to its attainment are said to be perfect mastery of all the 8 absorptions (Rupavacara & Arupavacara jhāna) as well as the previous attainment of Anāgāmi or Arahatship. 

According to Vissuddi Magga, the entering into this state takes place in the following way: by means of mental tranquillity (samatha) and insight (vipassanā) meditation. one has to pass through all the 8 absorptions one after the other up to the sphere of neither-perception- nor-non-perception (8th Jhana) and then one has to bring this state to an end. According to the Vissuddi Magga, the disciple Anāgāmi or Arahant passes through the absorption merely by means of tranquillity, concentration, he will only attain the sphere of neither- perception-nor-non- perception, and then come to a standstill; if, on the other hand, he proceeds only with insight, he will reach the fruition phala of Anāgāmi or Arahatship. He, however, who by means of both abilities has risen from absorption to absorption and, having made the necessary preparations, brings the sphere of neither- perception-nor-non- perception to an end, such a one reaches the state of ceasing. 

Whilst the disciple is passing through the 8 absorptions, he each time emerges from the absorption attained, and regards with his insight all the mental phenomena constituting that special absorption, as impermanent, miserable and impersonal. Then he again enters the next higher absorption, and thus, after each absorption practising insight, he at last reaches the state of neither-perception- nor-non-perception, and thereafter the full ceasing. This state, according to the Vissuddi Magga Commentary, may last for 7 days and one who wishes to attain this stage first see whether they have life expectancy for seven days and then make a strong determination for not being harm to the body for seven days period. With regard to the difference existing between the Bhikkhu abiding in this state of ceasing on the one hand, and a dead person on the other hand, In him who is dead, and whose life has come to an end, the bodily in-and- outbreathing, verbal thought- conception and discursive thinking, and mental functions like sankhāra become suspended and come to a standstill, life is exhausted, the vital heat extinguished, the abilities are destroyed. Also in the Bhikkhu who has reached 'ceasing of perception and feeling' saññā-vedayita- nirodha the bodily, verbal and mental functions have been suspended and come to a standstill, but life is not exhausted, the vital heat not extinguished, and the abilities are not destroyed.

May all beings be well and happy & attain the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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Factors of Enlightenment (Nibbana)

Factors of Enlightenment (Nibbana)

On one occasion the Blessed One was living near Rajagaha, in the bamboo grove, in the Squirrels' feeding ground. At that time the Venerable Maha Kassapa who was living in the Pipphali Cave, was afflicted with a disease, was suffering therefrom, and was gravely ill. Then the Blessed One arising from his solitude at eventide visited the Venerable Maha Kassapa and sat down on a seat made ready. Thus seated the Blessed One spoke to the Venerable Maha Kassapa:

"Well Kassapa, how is it with you? Are you bearing up, are you enduring (your suffering? Do your pains decrease or increase? Are there signs of your pains decreasing and not of increasing?"

"No, Ven. Sir, I am not bearing up, I am not enduring, the pain is very great. There is a sign not of pains decreasing but of their increasing."

"Kassapa, these seven factors of enlightenment are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization (of the four Noble Truths) and to Nibbana. What are the seven?

1. Mindfulness (sati): the quality of mind that know things as they are, and notices that physical objects are physical objects and that mental objects are mental objects, knows their qualities and aspects and is the basis of investigation.

2. Investigation (dhamma vicaya): the quality of mind that penetrates to the universal characteristics of the objects revealed by mindfulness, often referred to as The Three Characteristics

3. Energy (viriya): a factor that supports mindfulness and investigation, that being the quality of bright-mindedness and vigorous attention to reality

4. Joy or rapture (piti): the physical and mental qualities that aries from strong practice, usually referring to the bliss of specific meditation stages or states, but also generically referring to raptures in general, which is a catch all term for unusual experiences in meditation. When referring to joy or bliss, this quality can help increase our engagement with the practice, our enjoyment of practice and our enthusiasm for the other factors of enlightenment.

5. Relaxation or tranquillity (passaddhi) of both body and mind: that quality of mind that is calm, balance, cool, like the skillful counterbalance to energy and rapture, and is a support to clear investigation and insight

6. Concentration (samadhi): refers in the context of insight practice to momentary concentration, meaning that quality of mind that can repeatedly be mindful of and investigate moment after moment, sensation after sensation, in a way that continues for longer and longer sequences of moments and more of the sense field as our concentration grows more complete and wider and more inclusive.

7. Equanimity] (upekkha): that quality of mind that is okay with what arises, whatever it may be, be it pleasant, unpleasant or neutral, be it skillful or not skillful, be it physical or mental, be it wide or narrow, simple or complex, wide or narrow, and thus is a support to the clear and inclusive mindfulness and investigation of the whole range of experiences.

"These seven factors of enlightenment, Kassapa, are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization and to Nibbana."

"Most assuredly, O Blessed One, they are factor of enlightenment. Most assuredly, O Welcome Being (Sugata), they are factors of enlightenment."

Thus said the Buddha, and the Venerable Maha Kassapa glad at heart approved the utterances of the Buddha. Thereupon the Venerable Kassapa recovered from that affliction, and that affliction of the Venerable Kassapa disappeared.

May all beings be well and happy & attain the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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The described appearance and true nature of the Gauthama Buddha

The described appearance and true nature of the Gauthama Buddha from Tripitaka ( original pali cannon )

Once a prominent Brahmin named Sela with the three hundred young men approached the Blessed One and exchanged friendly greetings, sat on a side, and examined the thirty two marks of a Great Man, and praised the Blessed One by saying these verses. These verses indicate the appearance and true nature of the Blessed One:

1. Paripuṇṇakāyo suruci sujāto cārudassano

Suvaṇṇavaṇṇosi bhagavā susukkadāṭhosi viriyavā

.

"O! Blessed One, you are handsome, is pleasant, Is well born, lovely to look at, has a golden hue, and strong white teeth.

2. Narassa hi sujātassa ye bhavanti viyañjanā

Sabbe te tava kāyasmiṃ mahāpurisalakkhaṇā.

.

To those born well, there are marks, All the marks of a Great Man are evident on your body

3. Pasannanetto sumukho brahā3 uju patāpavā,

Majjhe samaṇasaṅghassa ādiccova virocasi.

You have pleasant eyes a beautiful mouth, a straight and majestic body In the midst of the community you shine like the sun.

4. Kalyāṇadassano bhikkhu kañcanasannibhattaco,

Kinte samaṇabhāvena evaṃ uttamavaṇṇino

The Monk with good looks is like a statue of gold, What is the use of your recluseship when so handsome?

5. Rājā arahasi bhavituṃ cakkavattī rathesabho,

Cāturanto vijitāvī jambusaṇḍassa issaro

You should be a universal monarch, the leading charioteer Winning over the four quarters, should be the monarch of Jambudvīpa (India).

6. Khattiyā bhogi rājāno5 anuyuttā bhavantu te,

Rājābhirājā manujindo rajjaṃ kārehi gotama.

.

Should have warrior subordinate kings attached to you, O! Gotama, king of kings, win over the humans and rule".

Then Blessed One said:

7. Rājāhamasmi selā’ti dhammarājā anuttaro,

Dhammena cakkaṃ vattemi cakkaṃ appativattiyaṃ

“Sela, I am the righteous king, incomparable, Righteously I turn the wheel, not ever to be stopped.”

Then brahmin Sela said:

“Acknowledges, complete Knowledge, and incomparable righteous ruler ship, Says will turn the wheel of the Teaching righteously. Who are the good one’s generals, the disciples following the Teacher, For the wheel of the Teaching to roll on, who would roll it afterwards.”

Then Blessed One replied:

8. Mayā pavattitaṃ cakkaṃ(selāti bhagavā) dhammacakkaṃ anuttaraṃ,

Sāriputto anuvatteti anujāto tathāgataṃ.

“Sela, this incomparable wheel of righteousness rolled by me, Will be rolled afterwards by Sāriputta, born after the Thus Gone One.

9. Abhiññeyyaṃ abhiññātaṃ bhāvetabbañca bhāvitaṃ,

Pahātabbaṃ pahīnaṃ me tasmā buddhosmi brāhmaṇa

Brahmin, I realized what should be realized, developed what should be developed, Dispelled what should be dispelled, therefore I’m enlightened.”

(Sela Sutta – Majjima Nikaya )

May all beings be well and happy & attain the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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Three Types of Concentration in Meditation

Three Types of Concentration in Meditation

There are three types of concentration that come with Samatha Bavana or Tranquility Meditation, they are:

1. parikamma samadhi – preliminary concentration

2. upacara samadhi – access concentration/ Proximate concentration

3. appana samadhi – fixed concentration/ Ecstatic Concentration

1. PARIKAMMA SAMADHI

Parikamma bhavana is the stage of doing the preliminary exercises. Some degree of one-pointedness or calmness is reached when focusing on the meditation object or Parikamma Nimitta (Initial or preliminary object).

2. UPACARA SAMADHI

When it comes very close as if about to sink or merge with the object we may consider it as access concentration. By then one has overcome the hindrances as it is close to fixed absorption. but the Nivaranas or Five hinderances are not fully suppressed. The mind has reached a very subtle and sleeplike serene state. One has to be mindful to maintain the flow of meditational thoughts and yet not too energetic that it stirs it up to a restless state. At this state visions or images (Uggaha Nimitta) may creep in but one has to be mindful enough to not to deviate from the meditation. In this stage, a meditator visualize the Parikamma Nimitta more clearly than in the earlier state when eyes are closed and this is called Uggaha Nimitta (Visualized Image). The Visuddhimagga describes this state as a state when the barriers are broken. For an example: in metta meditation, that is, at that time one's metta is developed to the state that one is as if one with the person. One cannot be said to have any less or more metta one has for oneself than another or a close one from a hostile one. As concentration develops, the object of mind likewise becomes more refined and steady. It may be very gross ideas of the person at preliminary concentration to fine, transparent-like visualisations at access concentration.

3. APPANA SAMADHI

When the mind becomes fixed onto the object it sinks and merges into it to become as if one. This samadhi is developed by concentrating on the Uggaha Nimitta. The result is the development of a different form of consciousness called ( jhana citta ) absorption. Very often people say this is like falling into a state deeper than sleep. Yet on emerging one is aware that, at that period one is in bliss and clamness/ serenity. It has been claimed that the state is so sleep-like that one may not be aware that one has entered into it, especially when it first occurs in only very short moments. However with frequency it should become obvious. How long one takes to reach up to this level is very much of an individual capability. If we go into intensive meditation, it should not take too long. There are 4 types of these absorptions in Samatha bhavana. They are called the 1st jhana , 2nd jhana , 3rd jhana , and 4th jhana. In this Appana Samadi state five hindrances are supressed by five Jhana Angas (factors), they are:

1. Kamacchanda (sense desires) - its inhibited by Ekaggata (one pointedness) Jhana Anga.

2. Vyapada (hatred) - its inhibited by Piti (zest) Jhana Anga.

3. Thina Middha (Sloth & Torpor) - its inhibited by Vitakka (initial application) Jhana Anga.

4. Uddhacca Kukkucca (restlessness & worry) - its inhibited by Sukha (pleasant mental feelings) Jhana Anga.

5. Vicikiccha (Doubts) - its inhibited by Vicara (Sustained application) Jhana Anga.

May all beings be well and happy and attain the fruits of Nibbana.

Suranda Weediyage

BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

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