THIS DHAMMA- TEACHINGS OF BUDDHA · THIS DHAMMA- TEACHINGS OF BUDDHA This Dhamma has been realised...
Transcript of THIS DHAMMA- TEACHINGS OF BUDDHA · THIS DHAMMA- TEACHINGS OF BUDDHA This Dhamma has been realised...
THIS DHAMMA-
TEACHINGS OF BUDDHA
This Dhamma has been realised by Buddha himself and
eloquently delivered for the benefit of others.(Swakkatho
Bhagavatho Dhammo)
Is completely transparent and visible to all.(Sandhittico)
Is timeless and is true anywhere in space and
time.(Akaliko)
Is completely open for investigation and practice and to be
convinced by any one who wishes to do so.(EhiPhassiko)
Knowing and practicing Dhamma leads one to peace and
happiness (Openiko Pachchathan)
And is understood by people who are wise enough to travel
this path. (Vehithabbo Vingnguhi).
ACCESS TO THIS PATH-
THROUGH SAMMA DHITTI
Those who travel this path(Marga), will achive
results (Phala) in stages.
To start with, the person should understand his/her
own world view.(Skkhaya Dhitti).
This differs from person to person. That is what a
person sees and misunderstands as reality.
Sakkhaya Dhitti prevents understanding the reality.
This need to be translated to Samma Dhitti as
shown by Buddha. Look at the world through
Samma Dhitti.
ACCESS TO THIS PATH – BY
REMOVING VICHIKICHCA
This is a condition in mind which prevents a
person from complete trust in Dhamma or the path
shown by Buddha.
As dhamma is Sandhittiko, Akaliko and Ehi
Phassiko it is open for all challenges irrespective
of time and space for any one to debate and
realise.
When one removes this doubt completely, the
person will be well on the path to realisation of
truth.
ACCESS TO THIS PATH BY
DISCARDING SEELABBHATHA
PARAMASA
Most people are misguided by false and
meaningless practices in their daily lives.
They believe in supreme powers, Powers of Magic
and luck and fortune.
They are enslaved to unrealistic expectations,
hoping to achieve comfort and happiness through
these practices.
One should realise the meaningless nature of
these practices and discard those beliefs by
developing Samma Vayama.
ONE WHO ENTERS –THE
ONLY PATH EKAYANA
MAGGA
By establishing Samma Dhitti, By removing Vichikichcha and
by discarding Selabhatha Paramasa;
Do so by practice of meditation which will lead to the
development of wisdom.
The wisdom so developed, will lead the practitioner to
achieve states of mental absorption. (Dhyana) and to get to
the first stage of realisation of the truth- Sothapanna.( Stream
Enterer)
MEDITATION
A WAY TO TRAIN MIND(SIKKHATHI) TO
ACHIEVE INTERNAL PURITY AND TO
UNDERSTAND(PAJANATHI) TRUE
NATURE OF PHENOMENA AS THEY
ARE, THROUGH CALMING THE MIND
AND DEVELOPMENT OF WISDOM
THERE ARE TWO WAYS TO
PRACTICE MEDITATION
Samatha Bhavana
• Settling the mind to a state of calmness and one
pointedness.
Vidharshana Bhavana
• Development of Wisdom
Develop ability to realise the way things really are
through understanding of the “Cause” and “Effect”.
The effect is conditioned by the cause and
impermanence is an inherent characteristic of all
conditioned phenomena. The first level of wisdom,
so developed is called “Vidharshana Gnana”.
THE PRACTICE
Samatha preceded by Vipassana
Vipassana preceded by Samatha
Both Samatha and Vipassana practiced
together.(Yuganaddha)
However Vipassana is an essential feature of the practice, as
it is required for the development of Wisdom. Realisation of
the true nature of all phenomena. ie to understand that
Impermanence is inherent in all things conditioned. Looking
at all living things from the micro to Macro level , it is well
understood how organisms generate and degenerate die and
regenerate in the natural process of life.
SAMATHA MEDITATION AIMS TO REMOVE THE
FOLLOWING WEAKNESSES IN THE MIND “PANCHA
NEEVARANA”
Kamachchanda
• Attachment to inputs from five sense faculties
Vyapada
• Anger or ill will, Hatred -As a result , the mind weakens and spoilt
Theenamidda
• Laziness, sleepiness and lack of interest in action to remove above weaknesses.
Uddachcha Kuckuchacha
• Inability to focus due to remorse, and attachment to faults of the past.
Vichikichcha
• Suspicion, non belief lack of trust in methods to be used in the removal of above weaknesses.
FIVE CHARACTERISTICS WHICH LEADS TO
THE REMOVAL OF NEEVARANA
Sathi -
Mindfulness
Viriya –
Incessant
effort
Panna –
Wisdom to see
reality
Saddha-
Belief in
doctrine
Samadhi –
Absolute
concentration
AIM OF VIDHARSHANA
MEDITATION
Develop wisdom to understand the three main pillars of Buddha’s teaching.
Anichcha
All phenomena are conditioned by a causes. Such conditioned phenomena are impermanent.
Dhukka
As conditioned phenomena are impermanent, they are subjected to disease, decay , suffering, lamentation and death.
Anaththa
We can not stop the above. Therefore, nothing remain as ours to hold. Therefore there is nothing called me, myself, or my soul.
SATHI PHATTANA
Methods of Samatha and Vidharshana together
compiled in to one approach of meditation
guideline called “Sathi Phattana”.
The meaning is “Establishment of the
Mindfulness”. Buddha said this teaching is
timeless. It leads any one to understand the reality
as it really is, whether it was in the past, at present
or in the future.
It teaches you to look at life mindfully. This will
develop a virtue called “Samma Sathi”.
THERE ARE FOUR MEDITATIVE
PARACTICES TO ESTABLISH
MINDFULNESS
Kayanupassana
• Establishment of mindfulness about body and body
functions
Wedananupassana
• Establishment of mindfulness about feelings derived
from five faculties
Chiththanupassana
• Establishment of mindfulness about mind and its
characteristics
Dhammanupassana
• Establishment of mindfulness about phenomena
associated with life
PRACTICE OF ANAPANA SATHI
WITHIN SATHIPHATTANA
Anapana Sathi practice belongs to the category of
Kayanupassana.
Because Inhaling and exhaling is a bodily function.
By establishing total mindfulness (Yoniso Manasikara)
about breathing, it is possible to bring the mind to a
focus.
This is called one pointedness of mind.(Ekaggatha
Chiththa).
By training the mind this way leads one to achieve deep
meditative concentration called “Dhyana”.
BUDDHA’S INSTRUCTION ON HOW TO
SET ABOUT PRACTICING ANAPANA
SATHI
Find a lonely place – A quiet, empty room
Sit down cross legged and keep the back straight.
Establish full and perfect attention to your in breath by
knowing the process of inhaling.
Establish full and perfect attention to your out breath by
knowing the process of exhaling.
Unwavering effort, wise attention and sharpness in mind is
necessary in this process.
BE TOTALLY MINDFUL
OF YOUR BREATH
At this moment I am breathing long (if you are breathing long)
At this moment I am breathing short (if you are breathing short)
… and so on, be mindful of every characteristic of your breath, and nothing but the breath.(Yoniso Manasikara of breath)
This incessant attention to the breath will take you to a state of Ekaggatha Chiththa about breath.
Because you are now mindful only about what your breath doing, everything else in your mind will disappear in to the background.
Developing this with effort, wise attention and sharpness in mind will lead you to a state of meditative concentration.
BUDDHA’S EXPERIENCE AS HE
EXPLAINED IN DEVADAHA VITAKKA
SUTRA ( REFLECTIONS AT DEVADAHA )
after a long process of thinking and pondering, the
body would be weary; if the body were to become
weary, the mind would be distracted; and if the
mind were to get distracted, it would be far
removed from Concentration.16 (Accordingly,)
bhikkhus, I kept my mind only on an object (of
concentration) within myself; I calmed it well; I
brought it to one-pointedness of mind; 17 and I set
it up well (in concentration). What was the reason
for this? It was so that my mind might not be
distracted.
EXTENSION OF ANAPANA SATHI FOR
REALISATION OF ANICHCHA, DUKKHA
AND ANATHTHA
When you give total attention to the breath and breathing process, you will realise,
In this process air comes in from somewhere and goes out to somewhere. Appears and disappears (Anichcha). I can not stop it. If I do it gives me pain discomfort and death (Dukkha). I have no control in this process as it happens naturally. (Anatta)
The whole phenomenon is a representation of Anichcha, Dukkha and Anaththa . It is true for me and true for others. This is development of Vidharshana, within Anapana Sathi
IRIYAPATHA MEDITATION
(TRACKING YOUR POSTURE)
This refers to paying absolute attention to
postures of the body, such as walking, sitting
down or lying down etc. This belongs to the
Kayanupassana category.
The practitioner will pay full attention to the
movement of the feet or the posture of the body at
the present moment.
Here, the Nimitta is the bodily action (iriyapatha).
Walking meditation can be practiced in conjunction
with Anapana Sathi.
IRIYAPATHA MEDITION
PREVENTS NEEVARANA
Due to the absolute attention to bodily
movements and postures with complete
mindfulness, the practitioner is able to
prevent neevarana from appearing in the
mind.
This will help to develop “Samma Sathi”.
Walking meditation will also help to
develop mindfulness over a longer period.
PRACTICING WALKING
MEDITATION
Pay absolute attention to the bodily actions associated with
walking, stopping, turning, sitting down etc.
The walking path should be free from distractions
Eyes should be directed about 5 ft ahead in front.
Be completely aware of the movement of feet in walking
action.
Be completely aware when you stop, turn, sit down etc.
Need to be completely focused on walking and related
action in the present moment.
There is no room for other thoughts as you are engaged
actively in a bodily function.(Be totally mindful all the time)
MEDITATION WITH ASUBHA
NIMITHTHA
Asubha Nimiththa is a meditation object which is
very direct and sure way to realisation of
Anichcha,Dukkha and Anaththa concepts. It allows
one to realise the truth about oneself, by mental
dissection of the body and contemplation about
the destruction(Anichcha), Decay (Dukkha) and
reduction of all things in to four states of matter at
the end.(Phatavi, Apo, Vayo and Thejo) or Solid,
Liquid,Gas and Energy)-Anaththa, which is not you
but four states of matter. True for you, true for
others. At the end indistinguishable, whose parts
are there in them.
THE REALITY
All living being, Young or old, pretty or ugly. Large or small
has one thing in common.
They can all be separated in to four components.
Solid(Integrate or turns in to Earth), Liquid (Gets dissolved
in water), Gas( Incorporate with air) and Energy (Turns in to
Heat or other forms of Energy).
This transition happens while alive and completes upon
death. As we can separate a mixed bag of 4 types of seed in
to four separate heaps, our body can be separated and
heaped in to four components. That is the reality.
When you develop wisdom through “Dhatu Manasikara”,
this will become clearer. There is nothing called me or you;
just four states of matter. That is Anaththa.
MEDITATE WITH DHATHU
MANASIKARA NIMITHTHA
Start from the top of your head and consider outside in and separate what is in the entire body in to the four heaps.
Hair => Falls away and becomes soil
Skin => Scales away and becomes earth.
Flesh/blood => dries away and becomes earth.
Tears and other liquid secretions => dissolves in water.
Breath=> mixes up with air
Food => Turns in to solid, liquid, Gas and energy
And when we take the bear bones => they turn in to earth.
That is what we are. When you meditate with absolute attention to this reality, the mind will absorb in the state of SAMADHI.
VIDHARSHANA METHOD-
CHAKKHU VINNANA
Eye consciousness and impermanence
Whatever you see is a result of contact (Phassa) of the Eye , the object and the Vinnana
Eye was formed as a result of Maha Bhuta and consciousness.
However this eye will grow and grow old . Becomes week. As you have no control on this change it can not be you or yours. It is not yourself.
The object you see in front of your eyes are similarly formed and subject to decay and destruction. No one can keep it in the way you wish to keep it. Therefore, It is not you or anybody else.
You have no control on mind component of the eye consciousness. Therefore it is not you or yourself.
Realisation:
Thus all these components which produces eye consciousness are all formed of things that are impermanent. Therefore consciousness of the eye is impermanent.
SOTHA VINNANA
Ear consciousness and impermanence
Whatever you hear is a result of contact (Phassa) of the Ear , the sound and the Vinnana
Ear was formed as a result of Maha Bhuta (Four states of matter ) and consciousness.
However this ear will grow and grow old . Becomes week. As you have no control on this change it can not be you or yours. It is not yourself.
The sound you hear in your ears are similarly formed from a source which is subject to decay and destruction. No one can keep it in the way you wish to keep it. Therefore, It is not you or anybody else.
You have no control on mind component of the ear consciousness. Therefore it is not you or yourself.
Realisation:
Thus all these components which produces ear consciousness are all formed of things that are impermanent. Not you or yourself. Therefore consciousness of the ear is impermanent.
“PHASSA PACHCHYA
VEDANA” OF THE EYE
As a result of contact(Phassa) of the eye, vedana (Experience of the contact) is produced.(‘Vindeema’)
Sukha vedana, Dukkha vedana or Upekkha vedana
As a result of the experience of the contact an identification occurs.(Sanna)
As a result of the identification an action (Sankhara) is initiated.
Vedana Pachchaya Sanna
You see (Experience the sight of) a person. You identify him as an enemy. That identification makes you angry. Anger is a Chiththa Sankhara.
You see (Experience the sight of) a person. You identify him as a friend. That identification makes you say “Hello! Good morning” . That is “Vachie Sankhara” resulting from upekkha vedana.