Buddha’s Teaching As It Is –

Lecture 8: Meditation Bhikkhu Bodhi

PowerPoint presentation on Bhikkhu Bodhi’s
recorded lectures on ‘Buddha’s Teaching As It Is’.
Materials for the presentation are taken from the
recorded lectures (MP3) posted at the website of
Bodhi Monastery and the notes of the lectures
posted at beyondthenet.net

Originally prepared to accompany the playing of

Bhikkhu Bodhi’s recorded lectures on ‘Buddha’s Teaching
As It is’ in the Dharma Study Class at PUTOSI Temple,
Kota Kinabalu, Sabah, Malaysia.
This series of weekly study begins in November, 2010.
Namo Tassa Bhagavato Arahato
Sammasambuddhassa

MEDITATION
Bhikkhu Bodhi

Lecture 8
MEDITATION
The core of the Buddhist way to liberation consists in the
practice of meditation. It is by meditation that the
Buddha reached enlightenment himself. Only by
meditation that those who follow his teaching can
generate in their own mind the wisdom needed to reach
enlightenment.
There are two main types of meditation:
1. Samatha bhavana, development of serenity
(tranquility)
2. Vipassana bhavana, development of insight.

‘Bhavana’, translated as meditation, means bringing into

being, development or cultivation.
SAMATHA MEDITATION – SERENITY MEDITATION
Development of serenity aims specifically at developing
samadhi, a deep concentrated state of mind in which
the mind is unified, free from discursive thought. This
state of concentration brings inner serenity, inner
calmness. In the Buddhist practice, the real value of
samadhi or concentration is to act as a basis for
developing wisdom.
As we saw in the previous talk, the Noble Eightfold Path is
divided into three stages, moral discipline, concentration
and wisdom. The root of all bondage and suffering is
ignorance, lack of understanding things as they really
are. The one factor that can really cut off ignorance and
issue in liberation is wisdom.
MEDITATION – DEVELOPMENT OF WISDOM
For wisdom to arise, the right conditions are needed.
Wisdom can arise only in a concentrated mind, a mind
cleansed of disturbing thoughts, a mind brought to a
sharp point of focus, clear and precise. Samatha
meditation aims at developing concentration as a
foundational basis for arousing wisdom.
The actual development of wisdom takes place in
vipassana meditation. Insight meditation aims at seeing,
at gaining a direct insight into the real nature of things.
This insight is the essential key to liberation in the
Buddhist path. Insight meditation wipes out all
delusions. Insight meditation illuminates phenomena
just as they are, free from all distortions and projections.
SERENITY MEDITATION
Serenity meditation is common to both Buddhist and non-
Buddhist systems of practice. Serenity meditation leads
to states of deep absorption, the jhanas, lofty and
exalted states of consciousness. From the Buddhist
perspective, jhanas are not essential are not
indispensable for liberation though of value as a base for
arousing wisdom. The Buddha mastered these
attainments (when he was a bodhisattva before his
enlightenment) and found them at best as support but
inadequate for the attainment of wisdom.
The real way to awakening lies in the practice of insight
meditation. Insight meditation is the unique discovery
of the Buddha.
MEDITATION
Both serenity meditation and insight meditation are
concerned with purifying the mind from defilements,
from greed, hatred and delusion and the other
unwholesome states that arise from them. The two
types of meditation purify the mind in different ways.
They clear up the defilements at different levels and
they are directed principally to different types of
defilements.
The defilements have a stratified structure, they fall into
three layers and operate at three levels and dealt with
differently.
1. Subtlest layer is called the layer of latent tendency.
The defilements lie dormant (anusaya) at the base of
the mind.
STRATIFIED STRUCTURE OF DEFILEMENTS
When we encounter experiences that strike us as agreeable
or disagreeable, then the defilements can be aroused from
dormancy to appear in the active form at the next level.
2. Layer of manifestation of defilements: This is the layer of
active form of defilements. The defilements become a
formative influence on the thought process. It motivates
our thoughts, our attitudes, our emotions.
3. Layer of transgression or action: defilements acted upon in
deeds, speech. When the defilement gains more power, it
reaches the level of transgression where it expresses itself
into speech or act.
(e.g. Calm state (anger dormant) seeing unpleasant
thing/person  anger arises (active manifestation level) 
expressed in outburst in harsh speech or harmful deeds
(level of transgression)
COUNTERACTING DEFILEMENTS AT VARIOUS LEVELS
The three steps of the Buddhist Path are designed to
counteract the defilements at these three different
levels.
1. Sila: Sila (moral discipline) prevents the defilements
from reaching the stage of transgression.
2. Samadhi: To overcome defilements (mental level) at
the level of manifestation in thoughts, we have to
develop samadhi.
3. Panna: Defilements at the level of latency are removed
by wisdom of enlightenment developed in insight
meditation.
SERENITY AND INSIGHT MEDITATION COMPARED
Serenity meditation purifies the mind from the
defilements in their active form by suppressing (a
conscious process to still the defilements) them. The
defilements still remain at the level of latency.
Insight meditation purifies the mind by cutting the
defilements at their roots by means of wisdom, at the
level of latent tendency.
Serenity meditation is concerned principally with removing
coarser defilements such as greed and hatred.
Insight meditation is directed principally with removing
subtler defilements such as ignorance.
DEVELOPMENT OF INSIGHT - SAMADHIYANA
There are two basic approaches to the systematic development
of meditation. In both of these the essential place belongs to
the practice of insight meditation. The two approaches differ
in the way they utilize concentration as a basis for insight.
One approach is samadhiyana, the other is vipassananayana.
1. Vehicle of serenity/tranquillity = samadhiyana: In this
approach we develop serenity to a very deep level, to a level
of deep concentration until the mind enters samadhi on a
single object. By means of that concentration, we stabilise
the mind on the object, make it firm and steady, and clear
away the active forms of defilements. After developing this
concentration, we use it as a basis and turn the mind to
develop insight, the meditator then turns the mind to
insight meditation.
DEVELOPMENT OF WISDOM - VIPASSANAYANA
2. Vehicle of vipassana – Vipassanayana: In this approach, we
do not aim to develop a deep concentration by fixing the
mind on a single object. We start directly with the practice of
the four foundations of mindfulness – contemplating the
changing processes of of the body, of the feeling, of states of
mind, and of mind objects.
As we cultivate mindfulness, we also develop an
accompanying kind of concentration. This concentration does
not lead to the full depth of stillness developed of the typed
developed in samadhiyana. This is a fluid, mobile kind of
concentration that runs alongside the development of insight.
It is called momentary concentration, it flows along from
moment to moment in the changing process of awareness.
DEVELOPMENT OF WISDOM - VIPPASANAYANA
As the concentration is cultivated moment by moment, it picks
up momentum until it is strong enough to keep the
defilements away (effectively suppressed) and to allow insight
wisdom to arise.
Which approach is chosen depends on the temperament and
inclinations and circumstances of the meditator, or the
teachers.
PRELIMINARIES TO MEDITATION
Buddhist meditation is a practice that belongs to the Buddhist
tradition. It arises out of the Buddha’s understanding of the
nature of human existence. It is directed to the goal made
known by the Buddha, the attainment of Nibbana. Therefore
when meditation is taken up in the traditional context,
practice begins with the act called ‘going for refuge’.
‘Going for refuge’ means entrusting oneself to the guiding ideals
of the Buddha’s Path. There are three guiding ideals of the
Buddha’s Path, the Buddha, Dhamma and Sangha.
1. Buddha: The Buddha is the enlightened one, the supreme
person who, by his own unaided effort, discovered the way
to deliverance.
GOING FOR REFUGE
2. 2. Dhamma: The Dhamma is the truth of liberation, the
path that leads to the attainment of liberation, and the
teaching that gives instructions about the path.
3. Sangha: The ‘Sangha’ here is not the ordinary order of
monks as the term is usually understood. Here it
means the ‘Ariyan Sangha’, the community of noble
disciples of the Buddha, those who have followed the
Path to the high levels of attainment and reached to
one of the stages of enlightenment.
These three, the Buddha, Dhamma and Sangha, are called
the three refuges because they make possible
complete deliverance from all the dangers and
sufferings of existence.
GOING FOR REFUGE
The Buddha is compared to a wise physician who diagnoses our
condition and prescribes the remedy. The Dhamma is like the
medicine that he gives. The Sangha is like the attendants who
help us to get well. The most important of the three is the
Dhamma, the medicine, the actual refuge.
The act of entrusting oneself to these three, relying on them for
guidance, is going for refuge. The practice of meditation
begins with the attitude of taking refuge. This is expressed
through the standard formula, in Pali, ‘Buddham saranam
gacchami; Dhammam saranam gacchami; Sangham saranam
gacchami.’
GOING FOR REFUGE
‘Dutiyampi Buddham saranam gacchami; Dutiyampi
Dhammam saranam gacchami; Dutiyampi Sangham
saranam gacchami. Tatiyampi Buddham saranam
gacchami; Tatiyampi Dhammam saranam gacchami;
Tatiyampi Sangham saranam gacchami.’
‘I go for refuge in the Buddha; I go for refuge in the
Dhamma; I go for refuge in the Sangha.’ ‘A second time I
go for refuge in the Buddha, Dhamma and Sangha. A
third time I go for refuge in the Buddha, Dhamma and
Sangha.’
The next preliminary after taking the refuge is taking the
precepts, pledging to observe morally pure conduct.
TAKING THE PRECEPTS
Moral discipline, sila is needed primarily to hold in check the
coarser expressions of the defilements, to prevent the
defilements from motivating unethical actions of body
and speech. When we practice meditation, we are trying
to purify the mind. In order to clear the mind of the
defilements, it is necessary to prevent the defilements
from breaking out into unwholesome acts of body and
speech. Such unwholesome acts would damage our
attempt at developing calm and insight, and destroy our
effort at concentration.
Therefore before undertaking the practice of meditation, we
make the firm resolution to observe the five precepts, the
basic framework of moral discipline.
THE FIVE PRECEPTS
1. to abstain from taking life (destroying life).
2. To abstain from taking what is not given (or stealing)
3. To abstain from sexual misconduct (adultery,
meaningless relationships; promiscuity, etc).
4. To abstain from false or harsh speech.
5. To abstain from taking intoxicants (drugs/alcohol, etc
which cause unclarity of mind).

Sometimes in periods of intensive retreat, lay meditators

take up temporarily a more austere ethical code.
ADDITIONAL PRECEPTS
These include
1. Observing celibacy or brahmacariya;

2. not eating (any solid foods) after midday;

3. avoiding entertainments and personal adornments;

4. avoiding sleeping on a high bed.

These activities in themselves are not immoral, but

indulging in them causes distractions of the mind
which disrupt the work of meditation and drain energy
which could be used more profitably to develop the
mind during that precious period of meditation retreat.
Therefore to strengthen their practice, lay meditators
frequently observe these additional precepts.
SERENITY MEDITATION
Now we discuss first the development of samadhi,
concentration by means of the practice of serenity
meditation.
Serenity meditation aims specifically at developing
concentration or samadhi. Samadhi or concentration is
defined as the wholesome unification of the mind, the
collecting of the mind or focusing of the mind upon a single
object.
One who sets out to develop concentration first selects a single
object to be the primary meditation subject, the
kammatthana or field of work, field of spiritual work. The
texts enumerate forty subjects. These include:
1. Kasinas, circular discs that represent the primary elements,
earth fire, water and air; or coloured discs representing the
primary colours.
SERENITY MEDITATION
2. 2. Parts of the body;
3. The Three Refuge objects, the Buddha, Dhamma and
Sangha;
4. Meditation on the ‘in and out breathing’;

5. The divine abodes of compassion, loving-kindness,

appreciative joy and equanimity
Out of these, the meditator would choose a single object
or one assigned by the teacher if he has a teacher.
When he begins his work, the meditator will try to focus
the mind on the single object, excluding all sensory
impressions, all discursive thoughts, all the countless
mental distractions.
SERENITY MEDITATION
Whatever arises, he lets it go and brings the mind back
again and again to his basic meditation object. For
example if he is meditating on the breathing, he will
bring the mind back to the touch sensation of the breath
as it moves in and out. Whatever thoughts come up, he
notes them briefly, let them go, bringing the mind back
over and over to the same focal point, the touch
sensation of the breath.
As meditation progresses, various impediments could come
up that obstruct his effort and prevent him from reaching
deep concentration. These impediments are classified
into a set called the five hindrances, pancanivarana.
FIVE HINDRANCES
These five hindrances are sensual desire, illwill, dullness
and drowsiness (sloth and torpor), restlessness and
worry, and doubt.
The first hindrance is sensual desire. Sensual desire is the
yearning and craving for the object of the senses, for
agreeable and delightful sights, sounds, smells, tastes,
touches as well as the thoughts and images based on
these. When these kinds of thoughts come up, the
hindrance of sensual desire has arisen.
The second hindrance is Illwill. Illwill includes all negative
mental states, hatred, aversion, anger, hostility,
discontent, depression, etc. Sometimes illwill might be
directed at things people or situations. It takes many
forms.
FIVE HINDRANCES
The third hindrance is a compound dullness and drowsiness.
Dullness is inertia, rigidity and stiffness of mind. Drowsiness is
sleepiness, lethargy, indolence, etc.
The fourth hindrance is restlessness and worry. Restlessness is
the excited and agitated state of mind. Worry is the nagging
sense of remorse and regrets over what’s done mistakenly or
not done in the past or problems lurking ahead in the future.
The fifth hindrance is doubt. Doubt is a kind of persistent
uncertainty about the Buddha and his teachings; the inability
to make up one’s mind to follow the path; the inability to
accept the Buddha as one’s teacher, the Dhamma as one’s
teachings; or the inability to commit oneself to the practice.
SIMILE: IMPURITY OF WATER AND HINDRANCES
When these five hindrances arise in the mind, they prevent the
deepening of calm and concentration.
In an interesting simile, the Buddha compares each of these five
hindrances to a particular impurity of water which prevents a
person from seeing his reflection. If a person wants to see his
reflection in a pool of water, the water has to be clear, without
any impurities.
Sense desire is like water having many different coloured paints
on its surface. Sense pleasures seem beautiful and attractive
like brightly coloured dyes. But if the surface of the water is
coloured with beautiful coloured paints, you can’t see your
reflection just as you can’t gain concentration and insight if
the mind is obsessed by sense desires.
SIMILE: IMPURITY OF WATER AND HINDRANCES
Illwill is like boiling water, water with bubbles rushing up to the
surface and breaking moment by moment; one can’t see one’s
reflection in it. When the mind is boiling over with hatred and
anger, one can’t gain calm and concentration.
Sloth and torpor (Dullness and drowsiness) are like water
overgrown with moss. The moss is the symbol of stagnation,
sliminess. The moss prevents you from seeing your own
reflection. Sloth and torpor indicates a stagnant state of mind
that is inert and rigid, that can’t allow calm and insight to
arise.
Restlessness and worry are like the surface of water churned up
by strong wind which break it into waves and ripples. When
restlessness and worry arise in the mind, they cause many
rippling thoughts that prevent calm and insight.
HINDRANCES – THEIR ELIMINATION
Doubt is like muddy water, unclear, unable to give back your
reflection.
For concentration to be attained, the five hindrances have to be
eliminated. The Buddha recommends a variety of methods to
eliminate the hindrances.
1. Noting and letting go of the hindrance – simply make a
mental note of it and letting it go without getting disturbed
or obsessed or repelled or getting latched by it. Note it, let
it go, and return to the primary object.
2. Observe the hindrance with mindfulness – if the hindrance
persists, focus on it and observe it with mindfulness. The
calm and clarity of mindfulness are incompatible with the
mental disturbances. This method shuts out the
hindrances.
 COUNTERING HINDRANCES
3. If the hindrance still persists, then drop the primary object
and take up a meditation object that opposes the hindrance.
• Sensual desire: Meditate or reflect on impermanence or
undesirability of the object to counter the hindrance of
sensual desire
• Illwill: Meditate on or develop Metta to counter illwill;
develop patience (accept them as working out of
kamma)
• Dullness and drowsiness: This can be countered by such
methods as perception of bright light; walking
meditation; washing the face and going out into the cold
air
• Restlessness: This can be countered by applying
mindfulness of breathing to calm the mind;
 COUNTERING HINDRANCES
• Worry and mental disturbance could be countered by
meditating on the figure of Buddha –seeing the sublime,
peaceful and serene of Buddha;
• Doubt could be countered by examining, interrogating or
investigating it. Devotional practices are helpful. Make a
strong resolution to commit oneself to the practice and to
stay with the method and practice .
MEDITATION – PART II
JHANA FACTORS
As the meditator continues with his practice of serenity
meditation, he arouses in his mind five mental factors
which are repeatedly strengthened and reinforced by his
effort. These are the five jhana factors, mental factors of
absorption – initial application, sustained application,
rapture, happiness and one-pointedness of mind.
1. Initial application, vitakka, is the mental factor of applying
the mind to the object. It functions to lift the mind up and
direct it at the object. It makes the mind strike again and
again at the object.
2. Sustained application, vicara – The second factor, sustained
application, applies continued pressure on the object,
examines. It keeps the mind anchored on the object.
JHANA FACTORS
The difference between initial application and sustained
application is illustrated in the text in this way. Initial
application is like the striking of the bell; sustained
application is like the reverberation of the bell. Initial
application is like a bird striking its wings to go up into the
air; sustained application is like the bird continuing in
flight. Initial application is gross; sustained application is
subtle. Initial application brings the mind to the object;
sustained application fixes the mind on the object.
3. Rapture, piti – the third factor is rapture, piti. This is
pleasurable interest in the object. It can range from
momentary thrills of delight to overwhelming ecstasy with
the body and mind flooded with rapture or ecstasy.
JHANA FACTORS
4. Happiness, sukha – the fourth factor is happiness or bliss,
sukha. This is the pleasant feeling that accompanies the
practice. This is different from rapture. Happiness is a
feeling whereas piti is a mental state of mind. Happiness
begins as a new kind of pleasure, pure and peaceful, and
rises up to pure, tranquil bliss.
5. One-pointedness of mind, concentration – the fifth jhana
factor is one-pointedness of mind, ekaggata. This is
concentration , the focusing of the mind on the object
without distraction.
These five jhana factors counteract the five hindrances. The
jhana factors and the hindrances are aligned in a one-to-
one relationship so that one particular jhana factor
opposes and shuts out one particular hindrance .
JHANA FACTORS COUNTER HINDRANCES
One-pointedness of mind counteracts sensual desire. Rapture
overcomes illwill. Initial application shuts out dullness and
drowsiness. Happiness or bliss overcomes restless and
worry. Sustained applications puts away doubt.
As the five factors emerge in the mind, they bring about a
gradual purification of the mind from the hindrances.
When the five hindrances are fully suppressed, the mind
enters into a state called access concentration, upacara
samadhi. Upacara samadhi means suburb or neigbourhood
concentration, approaching full concentration.
As the meditator continues to fix the mind on the object, the
jhana factors become stronger and stronger until they
reach full maturity and plunge the mind into the object
with the force of absorption. This is called apana samadhi,
absorption or full concentration.
JHANA
The mind becomes fixed on the object without wavering or
vacillation. The full absorption concentration of the mind
is called the jhana. There are four jhanas, each deeper and
subtler than the other. Each jhana is defined or
constituted by a certain set of jhana factors.
First jhana has all the five jhana factors, initial application,
sustained application, rapture, happiness and one-
pointedness.
In the Second Jhana, there are three factors, rapture,
happiness and one-pointedness. Initial application and
sustained application are eliminated.
In the third jhana, there are two factors, happiness and one-
pointedness. Initial application, sustained application
and rapture are eliminated.
JHANA
In the fourth jhana, there are two factors, equanimity and
one-pointedness. Happiness is replaced by equanimity.
Initial application, sustained application, rapture and
happiness are eliminated.
After attaining the first jhana, the meditator repeatedly
enters the first jhana and gains mastery over it. He
perfects and masters the skill of attaining it so that he
can enter it, remain in it for as long as he wants and
emerge from it without difficulty. When he masters the
first jhana, he then begins to see there is certain defect
with the jhana. It is still not subtle, not fully peaceful,
still a little coarse and disturbed by initial application
and sustained application.
JHANA
The meditator aspires to reach a deeper level of
absorption, the second jhana, without initial application
and sustained application. He makes an effort to
develop stronger concentration. When the faculty
matures, he enters the second jhana. He repeats the
same process, he masters the second jhana and sees
that it has a defect. It contains rapture, a relatively
coarse factor.
He undertakes to enter the a more sublime state, third
jhana without rapture. He masters it and sees its defect,
the presence of happiness, a coarse feeling compared to
equanimity.
JHANAS
Then he undertakes to develop a deeper level of
absorption, the fourth jhana, without the happiness
factor. When he reaches the fourth jhana, he attains the
state which has equanimity and one-pointedness of
mind. In the fourth jhana, the mind is completely still,
pure and silent.
Beyond the fourth jhana, there are still four more levels of
samadhi that can be achieved. These are called the four
immaterial or formless attainments: attainment of the
sphere of infinite space; attainment of the sphere of
infinite consciousness; attainment of the sphere of
nothingness; and attainment of the sphere of neither
perception nor non-perception. These are very profound
levels of samadhi, the last level is the peak in the
development of concentration.
VEHICLE OF SERENITY MEDITATION
In all the states of samadhi, the four jhanas and the four
formless attainments, the defilements are completely
suppressed but not eliminated. The defilements are
present in the form latent tendency. The fundamental root
of all defilements, ignorance is still present. Only wisdom
(the knowledge and vision of things as they really are) can
eliminate ignorance.
Emerging from jhanas, the yogi’s mind is clear and pure,
bright and luminous, soft and malleable. The faculty is fit
and proper for developing vipassana, for practicing insight
meditation.
This is the procedure for one following the vehicle of
serenity, to develop deep samadhi first to any level, either
access or apana samadhi, then proceed to vipassana.
VIPASSANAYANA
One who follows the vehicle of insight goes directly into
contemplating the factors of body and mind without
developing deep samadhi.
Whatever approach he follows to develop insight, the yogi has to
cultivate the four foundations of mindfulness – mindful
contemplation of the body, of the feelings, of states of mind,
and of dhammas (the mind factors and mind objects).
As he practices the four foundations of mindfulness, the field of
experience becomes immediately accessible to him in very
fine details in microscopic focus. The aim of developing
wisdom is to understand the actual nature of experience as it
unfolds at the successive moments of experience.
VIPASSANAYANA
In the text, wisdom is defined as the knowledge that penetrates
the true nature of dhammas, the true nature of phenomena.
It has the function of dispelling the darkness of ignorance
which covers up the true nature of things. The phenomena
which have to be known and penetrated are the states that
constitute our experience. Therefore the attention of the
meditator has to be bent back upon his own experience in
order to understand the fundamental nature of the
experiential process.
At the first level, the meditator has to see the experience in
terms of its constituting elements. This is the analytical side to
the cultivation of wisdom, to see the experience as a
compounded process made up of many components.
VIPASSANA MEDITATION
The root form of ignorance is the idea of a self, the false
identification of oneself as a subsistent ego entity. What
causes this illusion to arise is the tendency to grasp
things as solid whole, to see them as monolithic unity
rather than to see the complex nature of things, to see
the interwoven, intertwining nature of things.
To correct this illusion, the experience has to be broken
down into its components, the five aggregates. If you
look at the experience just as it is, you see many
elements fused together functioning in unison. First
there is the material form, the body, the sense organs,
the sense objects. Then there are the feeling, the
perception, the volition ( mental formations) and
consciousness, the mental side of the process.
VIPASSANA
The yogi learns to see each occasion of experience as
occurring from the integral functioning of the five
aggregates. Then the yogi puts the aggregate of
material form on one side as materiality; on the other
side he puts the four mental aggregates which he
classifies as mentality. He then sees the experience as
occurring through the unified flow of two streams of
events, the stream of material events and the stream of
mental events. He sees them as constituted entirely by
the two streams without any self underlying them,
without any permanent subject supporting or
upholding them. He sees that these two streams of
events are just conditionally arisen phenomena.
VIPASSANA
They have no being in themselves, no power of
independent existence. They occur in dependence on
specific conditions, and cannot occur in the absence of
those conditions.
It’s at the next stage of the process that vipassana actually
begins. Vipassana is to see the true nature of
phenomena, to see the five aggregates in terms of the
universal all pervading characteristics, the three
characteristics of anicca, dukkha, anatta
(impermanence, unsatisfactoriness, and selflessness).
The meditator investigates each of the aggregates in turn,
learning to discover the three characteristics. He looks
at the material form of the body and sees that bodily
DEVELOPMENT OF INSIGHT
states are impermanent in the sense that they are subject to
destruction. They arise, subsist momentarily and pass away.
He applies the same to the four mental aggregates. The
feeling, perception, mental formations and consciousness are
all impermanent. They arise, break up and pass away.
All the five aggregates are dukkha, subject to unsatisfactoriness
in the sense that they can’t provide any permanent basis for
security. They are unreliable, subject to the afflictions of
ageing and death.
They are all selfless, without any ego, without any intrinsic core
of substance, just momentary happenings without any self at
their base.
DEVELOPMENT OF INSIGHT
Having examined his experience in terms of the three
characteristics, the meditator begins contemplating the rise
and fall of these phenomena to sharpen his insight. He
watches the material form, the body, the feeling, the
perception, mental formations and consciousness arise and
fall away, arise and fall away. As he contemplates the rise and
fall, the three characteristics become clearer, more evident,
more pronounced.
To deepen his insight, the yogi drops his attention on the rising
phase and focuses exclusively on the last stage in the process,
the stage of breaking up or dissolution. When he does so, he
sees that all formations of existence are subject to
INSIGHT
destruction. They all break up and dissolve immediately
after they arise. This insight into the dissolution leads to the
realisation that no security can be found in conditioned
existence. Nothing in the world can be relied on, nothing
can be held to for protection or shelter. As he sees the
insecurity of all the things in the world, his insight into the
unsatisfactory nature of existence matures. His mind begins
to turn away from all the things in the world.
Now there arises a strong desire for emancipation. That
desire leads to a deepening of the power of insight. The
mind penetrates to deeper levels of understanding till it
reaches a stage of profound equanimity where the yogi
DEVELOPMENT OF INSIGHT
looks upon all conditioned states as impermanent,
unsatisfactory and without a self. He has no fear, no
disgust, no sorrow; he has complete equanimity as he
watches the process. This stage marks the highest level
of development of insight. What lies beyond this is the
stage of the supramundane path and fruit.
As the meditator goes on contemplating, when the mental
faculty becomes fully mature, a sudden radical change
takes place. Suddenly the meditator realises that the
supramundane path is about to arise. The
supramundane path is a state of consciousness, a citta
with the special function of realising Nibbana and
eradicating defilements.
SUPRAMUNDANE PATHS & FRUITS
There are four supramundane paths, successive states of such
consciousness. These come in distinct stages with a time
interval between them. Each one realises Nibbana for a
single moment and eradicates certain defilements right
down to the level of latent tendency.
The first path to arise is called the Path of Stream Entry
(sotapanna), the first stage in the realisation of Nibbana.
After the meditator reaches the peak of insight, his mind
turns away from all the formations of existence and attains
the path of stream entry. For a brief moment, it penetrates
the unconditioned element, Nibbana, leaves behind all
conditioned states and directly realises the deathless state.
Simultaneously with the realisation of Nibbana, three
defilements are eradicated at the level of latent tendency.
STREAM-ENTRY
The defilements that keep beings bound to samsara are
called fetters (samyojana) that keep beings chained to
the wheel of birth and death. There are ten such fetters
which are eradicated at different stages by the four
path.
The first path, the stream-entry eradicates the first three
fetters, i.e. personality view (the view of truly existing
self which can be identified as the five aggregates),
doubt (perplexity), clinging to rules and rituals. As soon
as the mind enters the path of stream-entry and sees
Nibbana, these three fetters are all broken
simultaneously at once.
STREAM-ENTRY
The moment of the path is immediately followed by a few
moments of another type of consciousness called the
fruition consciousness . The fruition consciousness also
experiences Nibbana. Each path has its corresponding
fruition coming immediately after itself. The fruit has the
same name as the path. Thus the first fruition is called the
fruit of stream-entry. It’s a sequence of a few moments of
consciousness which enjoy the result of the Path, the bliss
and peace of nibbana, the joy of freedom.
The relationship of the path and fruit can be illustrated in this
way. Suppose there is a man bound by a chain. He exerts his
energy and breaks the chain. The moment of breaking the
chain is like the moment of the path when the fetters are
eradicated. As soon as he breaks the chains, he feels relief
and happiness and a sense of freedom, and this is similar to
the moments of fruition.
SUPRAMUNDANE PATH AND FRUIT
The yogi becomes a stream-enterer, an ariyan, a noble
one. He enters the stream of dhamma, irreversibly
bound for full liberation. At the maximum, he will reach
final Nibbana in 7 lives which will be spent in human
world or heavenly realm. He could no longer take rebirth
in the states of misery – hells, animals, afflicted spirits or
titans.
After reaching the stage of stream entry, the yogi wants to
progress further to reach the next stage of liberation.
Again he undertakes the cultivation of insight, passes
through the different levels of insight. When he reaches
the highest point, when his faculty matures, he attains
the second path, the Path of Once returner
(sakadagami). This path weakens but does not eradicate
any fetters.
SUPRAMUNDANE PATHS & FRUITS
The Once-Returner Path weakens two fetters, the fetters of
sense desire and illwill. The yogi experiences the
corresponding fruition and comes back to normal
consciousness as a once returner, returning only one more
time to the human world.
Wishing to go further, he again undertakes the cultivation of
insight , reaches the highest level of insight and attains the
third path, the Path of the Non-Returner (Anagami). This
path eradicates the fetters of sensual desire and illwill.
The yogi experiences the fruit and emerges a non-returner
(anagami). A non-returner will not return to any world in
the sense sphere. He either reaches full deliverance in
this life or gains rebirth in a special heavenly realm called
the pure abode where he would attain the final full
liberation.
SUPRAMUNDANE PATHS & FRUITS
To reach the final goal, again the yogi develops insight to the
highest peak and attains the fourth path, the Path of
Arahatship. The fourth path eradicates the five remaining
fetters, desire for existence in fine material and immaterial
forms, conceit (subtle conceit of existing ‘I’), restlessness, and
ignorance. Following the path, the yogi experiences the fruit
of arahatship. He emerges as an arahat, an accomplished one,
someone who has completed his training, and lives in the
experience of Nibbana. As an arahant, he is no more tied to
the round of becoming. He abides in peace (nibbana element
with residue) until death. With his passing away, he attains
the final goal, the nibbana element without residue remaining.
That is the consummation, the end of the Path.
PRACTICAL INSTRUCTIONS
Anapanasati
Probably the most fundamental method of meditation taught in
the Buddhist tradition is Ananpanasati, the mindfulness of
breathing. This method is often taught to beginners. It could
also lead to all the higher stages of the Path, both in serenity
and insight. It could even lead to full enlightenment. The
mindfulness of breathing meditation was used by Buddha on
the night of his enlightenment.
Posture
Throughout the Buddhist tradition, meditation is practiced
generally in the cross-legged posture, sitting on the floor. Even
though this might cause some pain or discomfort in the
PRACTICAL INSTRUCTIONS
beginning, it’s advisable for those who are physically capable
of it to try to use the method. It probably takes some time to
get accustomed to it, but it will be worthy effort since it will be
most valuable in the long run. It gives a firmness and stability
that is difficult to achieve when sitting in a chair. To give some
support to the body, it’s good to use a cushion (not too soft,
about 3-4 inches high) or a folded blanket. Placing a soft rug or
blanket underneath the knees would ease the physical
discomfort of sitting for long period.
When sitting on the floor, it’s not necessary to take the full lotus
position. Instead of the full lotus position, one could sit in the
half lotus position, one foot resting on the opposite thigh; or
PRACTICAL INSTRUCTIONS
else one could take the quarter lotus position, one lower leg
lying on top of the other; one could try the lion posture, the
two lower legs lying alongside one side each other on the
ground, the legs do not cross. If one cannot manage any of
these positions, then one could sit on a straight-back chair,
sitting straight up with the feet on the ground.
Whatever position is used, it’s most important to hold the upper
part of the body erect. The back should be straight and
upright without strain or tension. If the body is too slack, then
drowsiness will come. If it’s too rigid, that would result in
agitation and tension. Here the best way is the middle way,
erect yet relaxed, not too tight nor too loose.
PRACTICAL INSTRUCTIONS
The head should be upright, can be tilted a little bit
forward. The eyes can be closed or half-closed. The
hands should be placed on the lap, the right hand on
top of the left with the thumbs touching. The mouth
should be closed, and all breathing should take place
through the nose.
Mind
An untrained mind generally flits from thought to thought,
roaming and wandering restlessly. To develop the mind
for calm or insight, we have to learn to focus the mind,
to train the mind to remain on the object. The object
we use in the meditation on breathing is the breath
itself, the in-and-out movements of the breathing.
PRACTICAL INSTRUCTIONS
We breathe mindfully, aware of the movement of the
breath, observing the normal flow of breath. Breathing
should be done naturally. There should be no effort to
interfere with the movement of the breath, to hold it in,
to control it, or to breathe forcefully. Just breathe at the
normal rate and observe the movement of the breath
with mindfulness.
To train the mind, one has to have a place to fix the mind.
One fixes the attention in an area around the nostrils on
the upper lip where one could feel the touch sensation
of the air (breath) coming in and going out. The actual
object of attention is the touch sensation, the sensation
of breath coming in and going out.
PRACTICAL INSTRUCTIONS
One should not follow the breath into the lung or out into
the air. Just keep the mind posted at the door of the
nostrils, mindfully aware of the touch sensation, in and
out, in and out. The mind should be like a sentinel
keeping logs at the door of the nostrils, remaining there
without leaving the station, checking the visitors, the
visiting breath coming in and visiting breath going out.
To help keep the mind on the breath, it’s helpful to make a
mental note, ‘in, in,’ when breathing in; when breathing
out, make the mental note ‘out, out,’. Keep the
awareness constant through all phases of each
movement of the breath, from the beginning through
the middle to the end. For the in-breath, mentally note
‘in, in’ from the beginning through the
PRACTICAL INSTRUCTIONS
middle to the end. For the out-breath, mentally note
‘out, out’ from the beginning through the middle to the
end of the breath. Another method is counting the
breath for each inhalation and exhalation, counting
from one up to ten and start again. The attention itself
should be on the breath sensation, not on the mental
note. We use mental note to keep the mind on the
sensation.
Mahasi way - Rising and Falling
There is another way of doing this meditation. It was
introduced in Burma. Here, the object of attention is on
the rising and falling of the abdomen instead of the
touch sensation of the breath. As we breathe in, the
abdomen rises; as we breathe out, the abdomen falls.
PRACTICAL INSTRUCTIONS
The rising and falling movement of the abdomen is
grosser than the touch sensation of the breath and
many people find it is easier to follow. In following the
rising movement, one makes the mental note, ‘rising,
rising,’; when following the falling movement, make the
mental note, ‘falling, falling’. Try to follow the entire
movement, from rising in the beginning through to its
end, from falling in the beginning through to its end. Pay
attention to the actual bodily sensation of rising and
falling, not to any mental images of them, not to the
mental note.
Stay with one method that one finds suitable for oneself;
do not change or switch from one method to another.
PRACTICAL INSTRUCTIONS
Obstacles
Obstacles are bound to arise. The most obvious obstacle is
the wandering of the mind. The mind strays easily to
other thoughts, thoughts about the past, about the
future, about the present, about works, about enemies,
etc. Whatever stray thoughts arise, just note them
‘wandering, wandering’, let them go and bring the mind
back to the object, the touch sensation of the breath or
to the rising and falling movement of the abdomen.
Don’t hang onto the thoughts, don’t comment on the
thoughts, don’t force them to go away, don’t become
disturbed or carried away by them. Note and let them
go and gently but firmly bring the mind back to the
PRACTICAL INSTRUCTIONS
meditation subject. The same applies when one hears
sounds, note ‘hearing, hearing’; or mental images may
arise, note ‘seeing, seeing’. Note the wandering mind,
the hearing or seeing, let them go by themselves, and
bring the mind back to the meditation subject.
Painful sensations of the body may arise, especially pain in
the legs or the back. when pain arises, do not shift
immediately, note ‘pain, pain’ or ‘sensation, sensation’,
let the pain go by itself and return the mind to the
meditation subject. Sometimes itching may arise, do
not scratch immediately, make the mental note,
‘itching, itching’, let it go and return the mind to the
meditation subject.
PRACTICAL INSTRUCTIONS
When pain arises in the legs and gets too strong and
interferes with one’s concentration, then one mindfully
readjusts the posture to a more comfortable position,
and returns to the primary meditation subject.
The meditation on breathing can be extended into the
level of serenity or it can be made the foundation for
the practice of vipassana or insight meditation.
There are many other subjects of meditation.