The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera
Fulfillment of the Seven Awakening Factors
29] “And how, monks, do the Four Foundations of Mindfulness,
developed and cultivated, fulfill the Seven Awakening
Factors?”
30] “Monks, on whatever occasion a monk abides observing
the body as a body, ardent, fully aware, and mindful, having
put away covetousness and grief for the world—on that
occasion unremitting mindfulness is established in him. On
whatever occasion unremitting mindfulness is established in
a monk—on that occasion the Mindfulness Awakening Factor
is aroused in him, and he develops it, and by development, it
comes to fulfillment in him.”
Let us use a description from the Satipatthàna Sutta for more
clarification. It says:
#42] “Here, there being “Mindfulness Awakening Factor” in him,
a monk understands: ‘There is “Mindfulness Awakening Factor”
in me’; or there being no “Mindfulness Awakening Factor” in
him, he understands: ‘There is no “Mindfulness Awakening
Factor” in me’; and he also understands how there comes to be
the arising of the unarisen “Mindfulness Awakening Factor”
and how the arisen “Mindfulness Awakening Factor” comes to
fulfillment by development.
This is rather straight forward. It simply says that you know
when your mind is silent, sharp, clear, and joyfully interested
in the breath and relaxing and the other things which arise. You
also know when mindfulness is dull, not sharp, and mind’s
attention tends to be a little bored or disinterested.
When that happens, you know that you must pick-up your
interest and see how everything that arises is truly different.
You then see how every breath and relaxing is different. It is
never exactly the same.
This is how the arisen “Mindfulness Awakening Factor” comes
to fulfillment by development.
ânàpànasati Sutta:
31] Abiding thus mindful, he investigates and examines that
state with wisdom and embarks upon a full inquiry into it. On
whatever occasion, abiding thus mindful, a monk investigates
and examines that experience with wisdom and embarks upon
a full inquiry into it—on that occasion the “Investigation-
of-Experience Awakening Factor” is aroused in him, and he
develops it, and by development it comes to fulfillment in
him.
It is very important to be familiar with the “Factor of Investigation-
of- your-Experience”. This means whatever arises, whether it
is any of the five hindrances, an emotional state, or a physical
feeling, you impersonally examine how this arose. We are not
interested in why it arose! The “why” is for psychologists.
For Buddhists, “how” the process actually works is the most
important thing to observe and seeing it with interest is very
important. This is done by not getting involved with thinking
about that phenomenon, but only observing it’s presence,
allowing it to be there, then 6R-ing it—letting it go mentally—
by opening up that tight mental fist which has grabbed onto it,
relaxing, expanding and allowing that distraction to be there
by itself without keeping your attention on it; then, relaxing
the tightness in mind/head, smiling and redirecting mind’s
attention back to the breath and relaxing.
Every time mind is pulled away, you see the different aspects
about that distraction. Then let it go, relax mind, smile and
come back to the breath and relaxing. In this way, you become
more familiar with HOW the distraction arises and are able to
recognize it more quickly. This type of investigation is described
in the Satipatthàna Sutta as:
#42] “Here, there being the “Investigation-of-Experience
Awakening Factor” in him, a monk understands: ‘There is
the “Investigation-of- Experience Awakening Factor” in me’;
or there being no “Investigation-of-Experience Awakening
Factor” in him, he understands: ‘There is no ‘Investigation-
of-Experience Awakening Factor” in me’; and he also
understands how there comes to be the arising of the unarisen
“Investigation-of-Experience Awakening Factor”; and how the
arisen “Investigation-of-Experience Awakening Factor” comes
to fulfillment by development.
To bring forth the “Awakening Factor of Investigation-of-
Experience”, you have to take a strong interest in how everything
works.
In other words, you have to discover what happens first, what
happens next, what happens after that? The more you examine
your experience, the easier it is to recognize all of the different
and unusual aspects about the hindrances and distractions. When
you see these things clearly, it is much easier to let go of them and
to relax into them. It is also important to develop the perspective
that this is an impersonal (anattà) process which is unsatisfactory
(dukkha) and is always changing (anicca). This perspective enables
you to progress without periods of confusion.
ânàpànasati Sutta:
32] “In one who investigates and examines that state with
wisdom (seeing how Dependent Origination works) and
embarks upon a full inquiry into it, tireless energy is aroused.
On whatever occasion tireless energy is aroused in a monk
who investigates and examines that state with wisdom and
embarks upon a full inquiry into it—on that occasion the
energy enlightenment factor is aroused in him, and he develops
it, and by development it comes to fulfillment in him.
It takes a lot of energy and effort when one takes sincere interest
into what is happening in the present moment and examines
it with care. As you use your energy and have a strong joyful
interest, this causes even more energy to arise.
This is described in the Satipatthàna Sutta as:
#42] “Here, there being the energy enlightenment factor in him,
a monk understands: ‘There is the energy enlightenment factor
in me’; or there being no energy enlightenment factor in him, he
understands: ‘There is no energy enlightenment factor in me’;
and he also understands how there comes to be the arising of the
unarisen energy enlightenment factor and how the arisen energy
enlightenment factor comes to fulfillment by development.
ânàpànasati Sutta:
33] “In one who has aroused energy, unworldly joy arises. On
whatever occasion unworldly joy arises in a monk who has
aroused energy—on that occasion the Joy Awakening Factor is
aroused in him.
(Unworldly joy (pharaõapãti) refers to all pervading joy.
On whatever occasion unworldly joy arises in a Bhikkhu who
has aroused energy—on that occasion the joy enlightenment
factor is aroused in him, and he develops it, and by development
it comes to fulfillment in him.
As one has more energy in staying on the breath, their mindfulness
becomes sharper and their energy increases little by little. When
this happens, mind becomes quite happy and delights in staying
on the breath and expanding mind. This happy feeling is a type
of feeling without so much excitement and is very nice and
cooling to mind.
These states of mind are not to be feared or pushed away. It is a
natural process when one develops and progresses along with
their practice of meditation to experience these states. If they
stay on the breath and open their minds with interest and do not
get involved with the joy, no problems will arise.
The Satipatthàna Sutta says:
#42] “Here, there being the joy enlightenment factor a Monk
understands: ‘There is the joy enlightenment factor in me; or
there being no joy enlightenment factor in him, he understands:
‘There is no joy enlightenment factor in me’; and he also
understands how there comes to be the arising of the unarisen
joy enlightenment factor, and how the arisen joy enlightenment
factor comes to fulfillment by development.
These first four enlightenment factors are very important
when one experiences sloth and torpor. Sloth means
sleepiness, and torpor means dullness of mind. When one
gets into the fourth Jhàna and above, the two main hindrances
which arise are restlessness and, sloth and torpor.
However, when one brings up the investigation factor of
enlightenment and examines this torpor, they have to use more
energy and this helps to overcome the dullness. When you get
into the higher Jhànas you must learn to fine tune their practice
little by little. By being familiar with these enlightenment factors,
you will learn how to eventually balance all of the factors. This
directly leads to the supramundane state of Nibbàna.
The most important key for success in meditation is the first
enlightenment factor of mindfulness. Without mindfulness,
one cannot possibly reach any of these meditation stages.
Mindfulness is the main key to overcome both sloth and torpor,
and restlessness.
Remember these hindrances can come at any time and knock the
meditator right out of any of the meditation stages, even up to the
realm of neither-perception nor non-perception. Thus, you must
be very careful to recognize these enlightenment factors and
be skillful in learning how to use them when it is appropriate.
The next three enlightenment factors are important to overcome
restlessness.
ânàpànasati Sutta:
34] “In one who is joyful, the body and mind become tranquil.
On whatever occasion the body and mind become tranquil
in a Monk who is joyful—on that occasion the tranquility
enlightenment factor is aroused in him, and he develops it,
and by development it comes to fulfillment in him.
When joy arises in mind, one feels very pleasant feelings in
the body and mind. This is true, even in the higher stages of
meditation, like the immaterial states of Jhàna (meditation
stages). After awhile, the joy fades a little and one’s mind
becomes exceptionally calm and peaceful. This state is called the
enlightenment factor of tranquility. At that time, one’s body and
mind become extraordinarily peaceful and calm.
The Satipatthàna Sutta describes it thus:
#42 “Here, there being the tranquility enlightenment factor in
him, a Monk understands: ‘There is the tranquility enlightenment
factor in me’; or there being no tranquility enlightenment factor
in him, he understands, ‘There is no tranquility enlightenment
factor in me’; and he also understands how there comes to be
the arising of the unarisen tranquility enlightenment factor
and how the arisen tranquility enlightenment factor comes to
fulfillment by development.
Actually, the strongest part of the tranquility enlightenment
factor is the mental feeling which is very nice, calm and with
a feeling of strong peace. This is especially noticed when one
is experiencing the first three immaterial Jhànas (meditation
stages) which are the realm of infinite space, the realm of
infinite consciousness and the realm of nothingness.
ânàpànasati Sutta:
35] “In one whose body is tranquil and who feels pleasure,
mind becomes still and composed. On whatever occasion
mind becomes still and composed in a Monk whose body is
tranquil and who feels pleasure—on that occasion the stillness
enlightenment factor is aroused in him, and he develops it,
and by development it comes to fulfillment in him.
(This is frequently called the concentration enlightenment factor,
but this term is too misunderstood. So the author prefers to use
stillness enlightenment factor)
As your mind and body become more tranquil and at ease, mind
stays on the breath and relaxing and mind expands more naturally,
without any distractions. It is much easier to open and relax
mind with each in and out-breath. Mind is definitely composed
and unruffled by any external or internal distractions. There
comes a time when mind prefers to stay still on the meditation
object, without undue force or trying to concentrate. It stays on
the breath for very long periods of time. Of course, at this time,
there is very sharp mindfulness and full awareness.
You still has full awareness even when they reach the realm of
nothingness. Mind does not waver or move away from the breath
even though one hears sounds or knows that a mosquito has
landed on them.
Mindfulness of breathing and stillness are very clear and sharp
to observe. When you is in the realm of nothingness, you can
explore and watch many different aspects of mind.
Their mind is also very clear, even though one is in the lower
meditation stages. Since mind is still, you can observe things quite
clearly, too. This can be called the action of silence. When mind is
absolutely silent, it is the blessing that everyone is seeking.
The Satipatthàna Sutta describes this as:
#42] “Here, there being the stillness enlightenment factor in him,
a Monk understands: ‘There is the stillness enlightenment factor
in me’; or there being no stillness enlightenment factor in him, he
understands: ‘There is no stillness enlightenment factor in me’;
and he also understands how there comes to be the arising of
the unarisen stillness enlightenment factor and how the arisen
enlightenment factor comes to fulfillment by development.”
ânàpànasati Sutta:
36] “He closely looks on with equanimity at mind thus stilled
and composed. On whatever occasion a Monk closely looks
on with equanimity at mind thus stilled and composed—on
that occasion the equanimity enlightenment factor is aroused
in him, and he develops it, and by development it comes to
fulfillment in him.”
The equanimity enlightenment factor is again, a very important
factor to develop. It balances mind when it becomes unsettled.
The equanimity enlightenment factor is the only factor which
allows mind to lovingly-accept whatever arises in the present
moment. For example, if there arise any kinds of pain (physical
or emotional), it doesn’t disturb mind’s attention.
The equanimity enlightenment factor is the factor which helps
you to see things impersonally and without the ego-identification
of getting involved with distractions. It is the seeing of what arises
in the moment, then going beyond it with balance. The seeing of
anattà (impersonal nature of everything) is the very thing which
allows you to progress rapidly along the Buddha’s Path. But you
must be somewhat careful with equanimity because it is often
mistaken to be indifference. Indifference has some dissatisfaction
and aversion in it, but not equanimity. Equanimity has sharp
mindfulness in it; dissatisfaction has no mindfulness in it.
Equanimity has only openness and complete acceptance of
everything that arises in the present moment. It is the complete
impersonal perspective. Equanimity opens mind totally.
Indifference closes it, and tries to ignore what is happening in
the moment.
The Satipatthàna Sutta describes it thus:
#42] “Here, there being the equanimity enlightenment factor in
him, a Monk understands: ‘There is the equanimity enlightenment
factor in me’; or there being no equanimity enlightenment factor
in him, he understands: ‘There is no equanimity enlightenment
factor in me’; and he also understands how there comes to be
the unarisen equanimity enlightenment factor and how the
arisen equanimity enlightenment factor comes to fulfillment by
development.”
These last three enlightenment factors, tranquility, stillness, and
equanimity factors, will greatly assist you when restlessness
arises in mind. Restlessness makes mind think many thoughts
and causes lots of unpleasant feelings to arise in the body. As
a result, you feel like breaking your meditation and distracting
yourself in one way or another. To say the least, it is a noticeable
hard tight mind that causes suffering.
The only way to overcome restlessness is by developing stillness
of mind and tranquility of body. When mind has restlessness in
it, there is no balance of mind at all. Instead, there is a lot of ego
identification with that feeling. Thus, to overcome this hindrance,
you have to allow it to be there by itself and relax. By bringing
forth the stillness, tranquility, and equanimity enlightenment
factors and focusing mind on these different factors, you will
overcome the restlessness.
The two major hindrances that always seem to trouble meditators
are torpor, dullness of mind, and restlessness.
You had better become friends with these two hindrances,
because they will stay around until you become an Arahat. The
sooner we drop all resistance to these states when they arise and
begin to explore them with joyful interest, the faster we will be
able to recognize them. As a result, we will be able to let them go
faster and return into the Jhàna (meditation stage).
ânàpànasati Sutta:
37] Monks, on whatever occasion a Monk abides contemplating
feeling as feeling, ardent, fully aware, and mindful, having put
away covetousness and grief for the world...
(this whole formula repeats itself again starting at section 30 and
continuing on until section number 36)
the equanimity enlightenment factor is aroused in him, and
he develops it, and by development it comes to fulfillment in
him.”
Please realize that you must use these enlightenment factors
whenever any hindrance or distraction arises. It does not matter
if the hindrance arises during your sitting meditation or during
your daily activities. These factors put mind in balance whenever
it gets bumped by a distraction.
And so, this goes on through all of the Four Foundations of
Mindfulness. It shows you how to use the seven enlightenment
factors at all times while practicing mindfulness of Breathing
Meditation. These enlightenment factors do arise one by one
as they occur and not all at the same time. Also, it shows the
importance of Jhànas (meditation stages) for the development of
mind and how there is great fruit and great benefit to be enjoyed
when you follow these simple instructions.
38] “Monks, on whatever occasion a Monk observes mind
as mind, ardent, fully aware, and mindful, having put away
covetousness and grief for the world...
(Again, this repeats from section 30 to section 36)
the equanimity enlightenment factor is aroused in him, and
he develops it, and by development it comes to fulfillment in
him.”
39] “Monks, whatever occasion a Monk abides observing mind-
objects as mind-objects, ardent, fully aware, and mindful,
having put away covetousness and grief for the world...
(repeat section 30 to 36)
the equanimity enlightenment factor is aroused in him, and
he develops it, and by development it comes to fulfillment in
him.”
40] “Monks, that is how the Four Foundations of Mindfulness,
developed and cultivated, fulfill the Seven Enlightenment
Factors.”
When the Seven Awakening Factors are in perfect balance, the
possibility of attaining the Supramundane Nibbàna occurs. As
you go higher and higher in the Jhànas (meditation stages), the
balance of the enlightenment factors becomes finer and much
more subtle. This fine tuning of mind becomes so interesting
that you want to naturally sit for much longer periods of time.
This meditation is by far the best show in town!
Some meditators get up very early in the morning so that they
have enough time to watch and learn the balance of mind and still
go to work. This meditation turns out to be the most gratifying
and fun exploration that you could ever experience, during any
of your activities.
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Showing posts with label meditation. Show all posts
Showing posts with label meditation. Show all posts
Wednesday, May 2, 2012
The Breath of Love - Four Foundations of Mindfulness
The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera
Fulfillment of the Four Foundations of Mindfulness
(Observation of Body) [Kàyanupassana]
23] “And how, monks, does mindfulness of breathing,
developed and cultivated, fulfill the Four Foundations of
Mindfulness?
24] “Monks, on whatever occasion a monk,
breathing in long, understands: ‘I breathe in long,’ or
breathing out long understands: ‘I breathe out long’;
Breathing in short, understands: ‘I breathe in short,’
or breathing out short, understands: ‘I breathe out short’.”
The phrase ‘on whatever occasion’, is very interesting and has
far reaching implications. ‘On whatever occasion’ does not mean
only while sitting in meditation, but, all of the time.
During your daily activities, when mind becomes heavy and
full of thoughts, as you notice it, simply let go of the thoughts,
calm and relax the tightness in your head, feel mind expand and
become tranquil and then smile and go back to the breath, relax
and smile for one or two breaths. This will help you greatly in
calming mind and it will improve your mindfulness during your
daily activities.
The more you smile during your daily activities, the better
your mindfulness becomes. This is definitely a practical way
to practice your daily activities and improve your awareness of
states of consciousness. Every time you do this during your daily
activities, it brings a kind of awareness and perspective into your
life. It becomes easier to see the three characteristics of existence
of impermanence, suffering, and the impersonal nature of
everything, even while you are working or playing.
The statement, ‘On whatever occasion’, extends into your
Walking Meditation as well. Instead of putting mind’s attention
onto your feet, (as some meditation teachers recommend), you
can still keep your attention on observing mind, and relaxing
on the in and out-breath, while walking. This is mindfulness of
body and can even extend into other activities.
Mindfulness of mind objects is a very important aspect to be
aware of and is much easier to watch than the physical body. It
is easy to tell when mind is tight and tense. If you only have a
little time, you can release the mental hold of whatever you are
thinking about, relax the tightness in the head, then smile, and
come back to the breath and relaxing for one or two breaths.
Remember that the first and second verses in the Dhammapada,
“Mind is the forerunner of all (wholesome and unwholesome)
states. Mind is chief; mind made are they.”
Everything follows mind, be it happiness or suffering. By
trying to follow all the movements of the body, you cannot see
mind clearly enough to realize the tightness caused by that
movement.
Becoming aware of mind and all of its movements and tendencies
to tighten was what the Buddha intended, when he said “On
any occasion”.
He trains thus: ‘I shall breathe in experiencing the whole body’;
He trains thus: ‘I shall breathe out experiencing the whole body:
He trains thus: ‘I shall breathe in tranquilizing the bodily
formation’;
He trains thus: ‘I shall breathe out tranquilizing the bodily
formation’—
On that occasion a monk abides observing the body as a body,
ardent, fully aware, and mindful, having put away covetousness
and grief for the world. I say that this is a certain body among
the bodies, namely, in-breathing and out-breathing. That is
why on that occasion a monk abides observing the body as
a body, ardent, fully aware, and mindful, having put away
covetousness and grief for the world.
The statements about experiencing the whole body, and the
tranquilizing of the bodily formation has already been discussed.
Thus, we won’t repeat that section here.
Observing the body as a body is self-explanatory about the
breath. Being ‘ardent’ means ‘working hard’, or ‘being ever alert’.
Fully aware and mindful, is pertains to the alertness of mind
when it is in the Jhànas (meditation stages of understanding) as
well as during daily activities.
When you are in the “Tranquil Wisdom Insight Jhànas”, you are
definitely very aware of what is happening around you and your
mindfulness is sharp and clear. You are able to observe all mind
states, feelings, sensations, or distractions as well as the Jhàna
factors when they arise in mind, i.e., joy, happiness, equanimity,
stillness of mind, calm composure of mind etc.
Having put away covetousness and grief for the world,
means mind has gone beyond the simple liking and disliking
of distractions, emotions, painful feeling, pleasant feeling,
happy feeling, and the thinking about them. It means to let
go of attachment to things (craving and clinging) which cause
suffering to arise.
The rest of the paragraph is just repeating that the breath
meditation is part of mindfulness of breathing, and that it
conforms with the First Foundation of Mindfulness of the Body.
25] “Monks, on whatever occasion,
a monk trains thus: ‘I shall breathe in experiencing joy’;
He trains thus “I shall breathe out experiencing joy;
He trains thus “I shall breathe in experiencing happiness’;
He trains thus: ‘I shall breathe out experiencing happiness’;
He trains thus: ‘I shall breathe in experiencing the mental
formation’;
he trains thus: ‘I shall breathe out experiencing the mental
formation’;
He trains thus: ‘I shall breathe in tranquilizing the mental
formation’;
He trains thus: ‘I shall breathe out tranquilizing the mental
formation’—
This is again a repetition of the previous section, and thus, we
shall continue without further delay.
(Observation of Feeling) [Vedanànupassana]
“On that occasion a monk abides observing feeling as feeling,
ardent, fully aware, and mindful, having put away covetousness
and grief for the world. I say that this is a certain feeling among
feelings, namely, giving close attention to the in-breathing and
out-breathing.
That is why on that occasion a monk abides observing feeling
as feeling, ardent, fully aware, and mindful, having put away
covetousness and grief for the world.”
This is from the Satipatthàna Sutta and further explains about how
the meditator becomes more alert through mindfulness of feeling:
#32] “And how, monks, does a monk abide observing feeling
as feeling? Here, when feeling a pleasant feeling, when a monk
feels a painful feeling, a monk understands ‘I feel a pleasant
feeling’: when feeling a neither pleasant nor painful feeling,
he understands: “ I feel a neither pleasant nor painful feeling.’
When feeling a worldly pleasant feeling, he understands; ‘I feel a
worldly pleasant feeling’ When feeling an unworldly feeling, he
understands: ‘I feel an unworldly feeling pleasant feeling’; when
feeling a painful worldly feeling, he understands: ‘I feel a painful
worldly feeling’; when feeling a painful unworldly feeling, he
understands: ‘I feel a painful unworldly feeling’; when feeling
a neither pleasant nor painful worldly feeling, he understands:
‘I feel a worldly neither pleasant nor painful feeling’; When
feeling an unworldly neither pleasant nor painful feeling, he
understands: ‘I feel an unworldly neither pleasant nor painful
feeling.’
A worldly feeling describes whatever feeling that arises at any of
the senses doors (that is the eye, ear, nose, tongue, body or mind).
An unworldly pleasant feeling is when a meditator is in any of
the four Jhànas (which includes all of the aråpa or immaterial
Jhànas). When you are experiencing a worldly painful feeling
this means that you are experiencing a painful feeling at one of
the sense doors. For example when you stub your toe a painful
worldly feeling arises.
An unworldly painful is a meditation pain. You can identify a
meditation pain because when you get up and walk, the pain
goes away. However, a real physical pain does not go away when
you get up to walk. It is important to change your position for
sitting if physical pains arise so that you do not hurt your body.
When you feel a neither pleasant-nor-painful worldly feeling,
this is a neutral feeling that you have indifference to and the
tendency to ignore and this leads you to not being mindful at
that time.
An unworldly neither pleasant-nor-painful feeling is when you
are in any of the Jhànas and experience equanimity.
This describes all kinds of feeling (i.e. pleasant, painful, or neither
pleasant-nor-painful feeling). This is how you get to experience
the different stages of meditation. If you stop being attentive
to the breath and relaxing, your meditation progress stops as
well. The importance of staying with the breath and relaxing
cannot be understated. This is how the “Second Foundation of
Mindfulness of the Feeling” is fulfilled.
26] “Monks, on whatever occasion a monk trains thus: ‘I shall
breathe in experiencing mind’;
He trains thus: ‘I shall breathe out experiencing mind’;
He trains thus: ‘I shall breathe in gladdening mind’;
He trains thus: ‘I shall breathe out gladdening mind’;
He trains thus: ‘I shall breathe in stilling mind’;
He trains thus: ‘I shall breathe out stilling mind’;
He trains thus: ‘I shall breathe in liberating mind’;
He trains -thus: ‘I shall breathe out liberating mind’.”—
Again this next part is from the Satipatthàna Sutta and discusses
many aspects of the Jhànas.
(Observation of Mind) [Cittànupassana]
#34] “And how, monks, does a monk abide observing mind as
mind? Here a monk understands mind af fected by lust as mind
af fected by lust, and mind unaf fected by lust as mind unaf fected
by lust. He understands mind af fected by hate as mind af fected
by hate. He understands mind unaf fected by hate as mind
unaf fected by hate. He understands mind af fected by delusion
as mind af fected by delusion and mind unaf fected by delusion
as mind unaf fected by delusion.
A mind af fected by lust, hate, and delusion actually means a
mind affected by craving. Craving is the “I like it” (lust mind)
or the “I don’t like it” (hatred mind) and delusion is taking
whatever arises as being ours personally (this is “ME”). So, lust,,
hatred and delusion are always referring to the craving mind.
He understands contracted mind as contracted mind,
A contracted mind is a mind that has sloth and torpor in it,
And distracted mind as distracted mind.
A distracted mind is a mind that has restlessness or anxiety in it.
He understands exalted mind as exalted mind, and unexalted
mind as unexalted mind.
An exalted mind is a mind that experiences one of the råpa or
material Jhànas.
He understands surpassed mind as surpassed mind, and
unsurpassed mind as unsurpassed mind.
A surpassed mind is a mind that can get into any of the aråpa
or immaterial realms—that is the realm of infinite space, the
realm of infinite consciousness, the realm of nothingness, and
the realm of neither perception nor non-perception.
He understands, collected mind as collected mind and uncollected
mind as uncollected mind. He understands, liberated mind as
liberated mind, and unliberated mind as unliberated mind.
These last two sentences are pretty much self explanatory.
“On that occasion a monk abides observing mind as mind,
ardent, fully aware, and mindful, having put away covetousness
and grief for the world. I do not say that there is development of
mindfulness of breathing and relaxing for one who is forgetful,
who is not fully aware. That is why on that occasion a monk
abides observing mind as mind, ardent, fully aware, and mindful,
having put away covetousness and grief for the world.”
The statement, “I do not say there is development of mindfulness
of breathing and relaxing for one who is forgetful, who is not
fully aware” is one of the strongest statements made in the
Satipatthàna Sutta. The function of mindfulness is to remember.
To remember what? To remember to observe how mind’s attention
moves from one thing to another, then relax the tightness caused
by that movement and to always come back to the meditation
object with joyful interest, and clear comprehension.
When you are in the “Tranquil Wisdom Insight Jhànas”
(meditation stages of understanding) your mind becomes
extraordinarily clear, bright, and alert. As you go deeper and
deeper along the path, more profound states of mind present
themselves. Mindfulness and full awareness becomes so refined
that even the slightest movement of mind’s attention can be
observed and 6Red, let go of and relaxed into. Mind becomes
clear, more expanded, and spacious, free from tension, and the
breath and relaxing becomes clearer and easier to watch.
Your mind’s attention begins to be unwavering and mind
develops more composure than ever before. This particular part
of the foundations of mindfulness describes how to notice when
mind is experiencing each of the stages of Jhàna from the material
Jhànas (Råpa Jhànas) all the way up and through the immaterial
Jhànas (Aråpa Jhànas). This is how the “Third Foundation of
Mindfulness of Mind” is fulfilled.
27] “Monks, on whatever occasion a monk trains thus: ‘I shall
breathe in observing impermanence and relaxing’;
He trains thus: ‘I shall breathe out observing impermanence
and relaxing’;
He trains thus: ‘I shall breathe in observing fading away and
relaxing’;
He trains thus: ‘I shall breathe out observing fading away and
relaxing’;
He trains thus: ‘I shall breathe in observing cessation’;
He trains thus: ‘I shall breathe out observing cessation’;
He trains thus: ‘I shall breathe in observing relinquishment’;
He trains thus: ‘I shall breathe out observing
relinquishment’”—
This, is referring to the immaterial Jhànas (Aråpa Jhànas, or
meditation stages of understanding) again and how you
experience the attainment of the Supramundane Nibbàna.
This sutta teaches you how to reach all of the meditation
stages and to attain the highest bliss through the seeing and
understanding of all the links of Dependent Origination and
the Four Noble Truths, through the fulfillment of the “Four
Foundations of Mindfulness”, and the balancing of the Seven
Awakening Factors.
Now, again we will go the Satipatthàna Sutta which talks about
the Fourth Foundation of Mindfulness. This particular section
has five different parts and explains how the entire foundation
actually works.
(Observation of Mind Objects) [Dhammanupassana]
1. The Five Hindrances
#36] “And how, monks, does a monk abide observing mind-
objects as mind-objects? Here a monk abides observing mind-
objects as mind-objects in terms of the five hindrances. And
how does a monk abide observing mind-objects as mind objects
in terms of the five hindrances? Here there being sensual desire
in him, a monk understands ‘there is sensual desire in me’; or
there being no sensual desire in him a monk knows ‘there is no
sensual desire in me’, and he also understands how there comes
to be the arising of the unarisen sensual desire, and how there
comes to be the abandoning of the arisen sensual desire, and
how there comes to be the future non-arising of the abandoned
sensual desire.’”
You understand that your mindfulness has faded away and the
unarisen sensual desire of this hindrance has arisen. So, when
your mindfulness becomes weak and disappears, then this
hindrances will arise. This happens because you have lost keen
interest in your meditation object.
How there comes to be the abandoning of the hindrance of sensual
desire is by remembering to use the 6R’s. That is, recognizing that
mind is distracted, releasing or letting go and not keeping your
attention on that hindrance, relaxing the tightness in your head
caused by that distraction, re-smiling to bring up a wholesome
object, returning to your meditation object, and to repeating
this same cycle if needed while using your meditation object
for as long as possible—this is the 6R’s.
How there comes to be the future non-arising of the hindrance.
This happens by taking a strong interest in your meditation
object which may be the breath or Loving-kindness depending
on your choice of meditation.
2. The Five Aggregates
#38] “Again, monks, a monk abides observing mind-objects as
mind-objects in terms of the Five Aggregates af fected by craving
and clinging.”
There are many different ways to translate about the five
aggregates—one translator translates it as the ‘clinging aggregates’
which is very misleading because it implies that the aggregates
always have clinging attached to them. This is not always true.
Another translator calls it the ‘five aggregates affected by clinging’.
Again, this may be misleading because it places too much emphasis
on just the clinging and doesn’t give the cause of the clinging.
When the author gives a Dhamma talk sometimes when he
comes across the aggregates he says ‘the aggregates may or may
not be affected by craving and clinging’ depending on one’s
mindfulness at the time. Of course this is a little awkward to put
in a book. So, it is used the way it is above. The words craving and
clinging need to be mentioned with the five aggregates because
this seems to be the best way to remind the meditator that this
is a part of a process and is linked to the direct knowledge and
experience of Dependent Origination.
Satipatthàna Sutta:
#38] Here a monk understands ‘Such is material form, such
its origin, such its disappearance; such is feeling, such its
origination, such its disappearance; such is perception, such its
origin, such its disappearance; such are thoughts (formations),
such their origin, such their disappearance; such is consciousness,
such its origin, such its disappearance.
ânàpànasati Sutta:
#39] On that occasion a monk abides observing mind-objects
as mind-objects, ardent, fully aware, and mindful, having put
away covetousness and grief for the world. Having seen with
wisdom the abandoning of covetousness and grief, he closely
looks on with equanimity. That is why on that occasion a monk
abides obsserving mind-objects as mind-objects, ardent, fully
aware, and mindful, having put away covetousness and grief
for the world.
When you experience the higher Jhànas (meditation stages of
understanding), your mind develops a finer and finer balance in it.
You then experience the ‘abandoning of covetousness and grief,
he closely looks on with equanimity’. You see clearly how tricky
mind truly is, and you keep a sense of equanimity in it, even
though some unpleasant things may arise. The true balance of
meditation is learned when you go into the immaterial realms of
mind. This is when there is a real letting go of mental concepts
and attachments. Mind develops such a beautiful equanimity that
even when the most unpleasant feeling arises, mind will accept
it without being disturbed. This is how the Fourth Foundation of
Mindfulness of Mind-Objects is fulfilled.
ânàpànasati Sutta:
28] “Bhikkhus, that is how Mindfulness of Breathing,
developed and cultivated, fulfills the Four Foundations of
Mindfulness.”
Author
Most Venerable Bhante Vimalaramsi Mahàthera
Fulfillment of the Four Foundations of Mindfulness
(Observation of Body) [Kàyanupassana]
23] “And how, monks, does mindfulness of breathing,
developed and cultivated, fulfill the Four Foundations of
Mindfulness?
24] “Monks, on whatever occasion a monk,
breathing in long, understands: ‘I breathe in long,’ or
breathing out long understands: ‘I breathe out long’;
Breathing in short, understands: ‘I breathe in short,’
or breathing out short, understands: ‘I breathe out short’.”
The phrase ‘on whatever occasion’, is very interesting and has
far reaching implications. ‘On whatever occasion’ does not mean
only while sitting in meditation, but, all of the time.
During your daily activities, when mind becomes heavy and
full of thoughts, as you notice it, simply let go of the thoughts,
calm and relax the tightness in your head, feel mind expand and
become tranquil and then smile and go back to the breath, relax
and smile for one or two breaths. This will help you greatly in
calming mind and it will improve your mindfulness during your
daily activities.
The more you smile during your daily activities, the better
your mindfulness becomes. This is definitely a practical way
to practice your daily activities and improve your awareness of
states of consciousness. Every time you do this during your daily
activities, it brings a kind of awareness and perspective into your
life. It becomes easier to see the three characteristics of existence
of impermanence, suffering, and the impersonal nature of
everything, even while you are working or playing.
The statement, ‘On whatever occasion’, extends into your
Walking Meditation as well. Instead of putting mind’s attention
onto your feet, (as some meditation teachers recommend), you
can still keep your attention on observing mind, and relaxing
on the in and out-breath, while walking. This is mindfulness of
body and can even extend into other activities.
Mindfulness of mind objects is a very important aspect to be
aware of and is much easier to watch than the physical body. It
is easy to tell when mind is tight and tense. If you only have a
little time, you can release the mental hold of whatever you are
thinking about, relax the tightness in the head, then smile, and
come back to the breath and relaxing for one or two breaths.
Remember that the first and second verses in the Dhammapada,
“Mind is the forerunner of all (wholesome and unwholesome)
states. Mind is chief; mind made are they.”
Everything follows mind, be it happiness or suffering. By
trying to follow all the movements of the body, you cannot see
mind clearly enough to realize the tightness caused by that
movement.
Becoming aware of mind and all of its movements and tendencies
to tighten was what the Buddha intended, when he said “On
any occasion”.
He trains thus: ‘I shall breathe in experiencing the whole body’;
He trains thus: ‘I shall breathe out experiencing the whole body:
He trains thus: ‘I shall breathe in tranquilizing the bodily
formation’;
He trains thus: ‘I shall breathe out tranquilizing the bodily
formation’—
On that occasion a monk abides observing the body as a body,
ardent, fully aware, and mindful, having put away covetousness
and grief for the world. I say that this is a certain body among
the bodies, namely, in-breathing and out-breathing. That is
why on that occasion a monk abides observing the body as
a body, ardent, fully aware, and mindful, having put away
covetousness and grief for the world.
The statements about experiencing the whole body, and the
tranquilizing of the bodily formation has already been discussed.
Thus, we won’t repeat that section here.
Observing the body as a body is self-explanatory about the
breath. Being ‘ardent’ means ‘working hard’, or ‘being ever alert’.
Fully aware and mindful, is pertains to the alertness of mind
when it is in the Jhànas (meditation stages of understanding) as
well as during daily activities.
When you are in the “Tranquil Wisdom Insight Jhànas”, you are
definitely very aware of what is happening around you and your
mindfulness is sharp and clear. You are able to observe all mind
states, feelings, sensations, or distractions as well as the Jhàna
factors when they arise in mind, i.e., joy, happiness, equanimity,
stillness of mind, calm composure of mind etc.
Having put away covetousness and grief for the world,
means mind has gone beyond the simple liking and disliking
of distractions, emotions, painful feeling, pleasant feeling,
happy feeling, and the thinking about them. It means to let
go of attachment to things (craving and clinging) which cause
suffering to arise.
The rest of the paragraph is just repeating that the breath
meditation is part of mindfulness of breathing, and that it
conforms with the First Foundation of Mindfulness of the Body.
25] “Monks, on whatever occasion,
a monk trains thus: ‘I shall breathe in experiencing joy’;
He trains thus “I shall breathe out experiencing joy;
He trains thus “I shall breathe in experiencing happiness’;
He trains thus: ‘I shall breathe out experiencing happiness’;
He trains thus: ‘I shall breathe in experiencing the mental
formation’;
he trains thus: ‘I shall breathe out experiencing the mental
formation’;
He trains thus: ‘I shall breathe in tranquilizing the mental
formation’;
He trains thus: ‘I shall breathe out tranquilizing the mental
formation’—
This is again a repetition of the previous section, and thus, we
shall continue without further delay.
(Observation of Feeling) [Vedanànupassana]
“On that occasion a monk abides observing feeling as feeling,
ardent, fully aware, and mindful, having put away covetousness
and grief for the world. I say that this is a certain feeling among
feelings, namely, giving close attention to the in-breathing and
out-breathing.
That is why on that occasion a monk abides observing feeling
as feeling, ardent, fully aware, and mindful, having put away
covetousness and grief for the world.”
This is from the Satipatthàna Sutta and further explains about how
the meditator becomes more alert through mindfulness of feeling:
#32] “And how, monks, does a monk abide observing feeling
as feeling? Here, when feeling a pleasant feeling, when a monk
feels a painful feeling, a monk understands ‘I feel a pleasant
feeling’: when feeling a neither pleasant nor painful feeling,
he understands: “ I feel a neither pleasant nor painful feeling.’
When feeling a worldly pleasant feeling, he understands; ‘I feel a
worldly pleasant feeling’ When feeling an unworldly feeling, he
understands: ‘I feel an unworldly feeling pleasant feeling’; when
feeling a painful worldly feeling, he understands: ‘I feel a painful
worldly feeling’; when feeling a painful unworldly feeling, he
understands: ‘I feel a painful unworldly feeling’; when feeling
a neither pleasant nor painful worldly feeling, he understands:
‘I feel a worldly neither pleasant nor painful feeling’; When
feeling an unworldly neither pleasant nor painful feeling, he
understands: ‘I feel an unworldly neither pleasant nor painful
feeling.’
A worldly feeling describes whatever feeling that arises at any of
the senses doors (that is the eye, ear, nose, tongue, body or mind).
An unworldly pleasant feeling is when a meditator is in any of
the four Jhànas (which includes all of the aråpa or immaterial
Jhànas). When you are experiencing a worldly painful feeling
this means that you are experiencing a painful feeling at one of
the sense doors. For example when you stub your toe a painful
worldly feeling arises.
An unworldly painful is a meditation pain. You can identify a
meditation pain because when you get up and walk, the pain
goes away. However, a real physical pain does not go away when
you get up to walk. It is important to change your position for
sitting if physical pains arise so that you do not hurt your body.
When you feel a neither pleasant-nor-painful worldly feeling,
this is a neutral feeling that you have indifference to and the
tendency to ignore and this leads you to not being mindful at
that time.
An unworldly neither pleasant-nor-painful feeling is when you
are in any of the Jhànas and experience equanimity.
This describes all kinds of feeling (i.e. pleasant, painful, or neither
pleasant-nor-painful feeling). This is how you get to experience
the different stages of meditation. If you stop being attentive
to the breath and relaxing, your meditation progress stops as
well. The importance of staying with the breath and relaxing
cannot be understated. This is how the “Second Foundation of
Mindfulness of the Feeling” is fulfilled.
26] “Monks, on whatever occasion a monk trains thus: ‘I shall
breathe in experiencing mind’;
He trains thus: ‘I shall breathe out experiencing mind’;
He trains thus: ‘I shall breathe in gladdening mind’;
He trains thus: ‘I shall breathe out gladdening mind’;
He trains thus: ‘I shall breathe in stilling mind’;
He trains thus: ‘I shall breathe out stilling mind’;
He trains thus: ‘I shall breathe in liberating mind’;
He trains -thus: ‘I shall breathe out liberating mind’.”—
Again this next part is from the Satipatthàna Sutta and discusses
many aspects of the Jhànas.
(Observation of Mind) [Cittànupassana]
#34] “And how, monks, does a monk abide observing mind as
mind? Here a monk understands mind af fected by lust as mind
af fected by lust, and mind unaf fected by lust as mind unaf fected
by lust. He understands mind af fected by hate as mind af fected
by hate. He understands mind unaf fected by hate as mind
unaf fected by hate. He understands mind af fected by delusion
as mind af fected by delusion and mind unaf fected by delusion
as mind unaf fected by delusion.
A mind af fected by lust, hate, and delusion actually means a
mind affected by craving. Craving is the “I like it” (lust mind)
or the “I don’t like it” (hatred mind) and delusion is taking
whatever arises as being ours personally (this is “ME”). So, lust,,
hatred and delusion are always referring to the craving mind.
He understands contracted mind as contracted mind,
A contracted mind is a mind that has sloth and torpor in it,
And distracted mind as distracted mind.
A distracted mind is a mind that has restlessness or anxiety in it.
He understands exalted mind as exalted mind, and unexalted
mind as unexalted mind.
An exalted mind is a mind that experiences one of the råpa or
material Jhànas.
He understands surpassed mind as surpassed mind, and
unsurpassed mind as unsurpassed mind.
A surpassed mind is a mind that can get into any of the aråpa
or immaterial realms—that is the realm of infinite space, the
realm of infinite consciousness, the realm of nothingness, and
the realm of neither perception nor non-perception.
He understands, collected mind as collected mind and uncollected
mind as uncollected mind. He understands, liberated mind as
liberated mind, and unliberated mind as unliberated mind.
These last two sentences are pretty much self explanatory.
“On that occasion a monk abides observing mind as mind,
ardent, fully aware, and mindful, having put away covetousness
and grief for the world. I do not say that there is development of
mindfulness of breathing and relaxing for one who is forgetful,
who is not fully aware. That is why on that occasion a monk
abides observing mind as mind, ardent, fully aware, and mindful,
having put away covetousness and grief for the world.”
The statement, “I do not say there is development of mindfulness
of breathing and relaxing for one who is forgetful, who is not
fully aware” is one of the strongest statements made in the
Satipatthàna Sutta. The function of mindfulness is to remember.
To remember what? To remember to observe how mind’s attention
moves from one thing to another, then relax the tightness caused
by that movement and to always come back to the meditation
object with joyful interest, and clear comprehension.
When you are in the “Tranquil Wisdom Insight Jhànas”
(meditation stages of understanding) your mind becomes
extraordinarily clear, bright, and alert. As you go deeper and
deeper along the path, more profound states of mind present
themselves. Mindfulness and full awareness becomes so refined
that even the slightest movement of mind’s attention can be
observed and 6Red, let go of and relaxed into. Mind becomes
clear, more expanded, and spacious, free from tension, and the
breath and relaxing becomes clearer and easier to watch.
Your mind’s attention begins to be unwavering and mind
develops more composure than ever before. This particular part
of the foundations of mindfulness describes how to notice when
mind is experiencing each of the stages of Jhàna from the material
Jhànas (Råpa Jhànas) all the way up and through the immaterial
Jhànas (Aråpa Jhànas). This is how the “Third Foundation of
Mindfulness of Mind” is fulfilled.
27] “Monks, on whatever occasion a monk trains thus: ‘I shall
breathe in observing impermanence and relaxing’;
He trains thus: ‘I shall breathe out observing impermanence
and relaxing’;
He trains thus: ‘I shall breathe in observing fading away and
relaxing’;
He trains thus: ‘I shall breathe out observing fading away and
relaxing’;
He trains thus: ‘I shall breathe in observing cessation’;
He trains thus: ‘I shall breathe out observing cessation’;
He trains thus: ‘I shall breathe in observing relinquishment’;
He trains thus: ‘I shall breathe out observing
relinquishment’”—
This, is referring to the immaterial Jhànas (Aråpa Jhànas, or
meditation stages of understanding) again and how you
experience the attainment of the Supramundane Nibbàna.
This sutta teaches you how to reach all of the meditation
stages and to attain the highest bliss through the seeing and
understanding of all the links of Dependent Origination and
the Four Noble Truths, through the fulfillment of the “Four
Foundations of Mindfulness”, and the balancing of the Seven
Awakening Factors.
Now, again we will go the Satipatthàna Sutta which talks about
the Fourth Foundation of Mindfulness. This particular section
has five different parts and explains how the entire foundation
actually works.
(Observation of Mind Objects) [Dhammanupassana]
1. The Five Hindrances
#36] “And how, monks, does a monk abide observing mind-
objects as mind-objects? Here a monk abides observing mind-
objects as mind-objects in terms of the five hindrances. And
how does a monk abide observing mind-objects as mind objects
in terms of the five hindrances? Here there being sensual desire
in him, a monk understands ‘there is sensual desire in me’; or
there being no sensual desire in him a monk knows ‘there is no
sensual desire in me’, and he also understands how there comes
to be the arising of the unarisen sensual desire, and how there
comes to be the abandoning of the arisen sensual desire, and
how there comes to be the future non-arising of the abandoned
sensual desire.’”
You understand that your mindfulness has faded away and the
unarisen sensual desire of this hindrance has arisen. So, when
your mindfulness becomes weak and disappears, then this
hindrances will arise. This happens because you have lost keen
interest in your meditation object.
How there comes to be the abandoning of the hindrance of sensual
desire is by remembering to use the 6R’s. That is, recognizing that
mind is distracted, releasing or letting go and not keeping your
attention on that hindrance, relaxing the tightness in your head
caused by that distraction, re-smiling to bring up a wholesome
object, returning to your meditation object, and to repeating
this same cycle if needed while using your meditation object
for as long as possible—this is the 6R’s.
How there comes to be the future non-arising of the hindrance.
This happens by taking a strong interest in your meditation
object which may be the breath or Loving-kindness depending
on your choice of meditation.
2. The Five Aggregates
#38] “Again, monks, a monk abides observing mind-objects as
mind-objects in terms of the Five Aggregates af fected by craving
and clinging.”
There are many different ways to translate about the five
aggregates—one translator translates it as the ‘clinging aggregates’
which is very misleading because it implies that the aggregates
always have clinging attached to them. This is not always true.
Another translator calls it the ‘five aggregates affected by clinging’.
Again, this may be misleading because it places too much emphasis
on just the clinging and doesn’t give the cause of the clinging.
When the author gives a Dhamma talk sometimes when he
comes across the aggregates he says ‘the aggregates may or may
not be affected by craving and clinging’ depending on one’s
mindfulness at the time. Of course this is a little awkward to put
in a book. So, it is used the way it is above. The words craving and
clinging need to be mentioned with the five aggregates because
this seems to be the best way to remind the meditator that this
is a part of a process and is linked to the direct knowledge and
experience of Dependent Origination.
Satipatthàna Sutta:
#38] Here a monk understands ‘Such is material form, such
its origin, such its disappearance; such is feeling, such its
origination, such its disappearance; such is perception, such its
origin, such its disappearance; such are thoughts (formations),
such their origin, such their disappearance; such is consciousness,
such its origin, such its disappearance.
ânàpànasati Sutta:
#39] On that occasion a monk abides observing mind-objects
as mind-objects, ardent, fully aware, and mindful, having put
away covetousness and grief for the world. Having seen with
wisdom the abandoning of covetousness and grief, he closely
looks on with equanimity. That is why on that occasion a monk
abides obsserving mind-objects as mind-objects, ardent, fully
aware, and mindful, having put away covetousness and grief
for the world.
When you experience the higher Jhànas (meditation stages of
understanding), your mind develops a finer and finer balance in it.
You then experience the ‘abandoning of covetousness and grief,
he closely looks on with equanimity’. You see clearly how tricky
mind truly is, and you keep a sense of equanimity in it, even
though some unpleasant things may arise. The true balance of
meditation is learned when you go into the immaterial realms of
mind. This is when there is a real letting go of mental concepts
and attachments. Mind develops such a beautiful equanimity that
even when the most unpleasant feeling arises, mind will accept
it without being disturbed. This is how the Fourth Foundation of
Mindfulness of Mind-Objects is fulfilled.
ânàpànasati Sutta:
28] “Bhikkhus, that is how Mindfulness of Breathing,
developed and cultivated, fulfills the Four Foundations of
Mindfulness.”
The Breath of Love - Jhana
The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera
“He trains thus: ‘I shall breathe in experiencing the mental
formation’;
he trains thus: ‘I shall breathe out experiencing the mental
formation’;
He trains thus: ‘I shall breathe in tranquilizing the mental
formation.’
He trains thus: ‘I shall breathe out tranquilizing the mental
formation.’”
As you continue calming, expanding and relaxing mind, it
naturally begins to go deeper. Finally, the feeling of pleasure
in the body/mind becomes too coarse and mind experiences
exceptional equanimity and balance of mind. It is described thus
in the sutta:
“Here with the abandoning of pleasure and pain, and with
the previous disappearance of joy and grief a bhikkhu enters
upon and abides in the fourth Jhàna (meditation stage), which
has neither pain or pleasure and purity of mindfulness due to
equanimity.’”
When mind’s attention becomes very calm and still, you will
experience deep tranquility and equanimity of mind. You can
still hear sounds and feel sensations with the body, but these
things do not shake or move mind at all. Another description of
this stage of meditation (Jhàna) is:
“My composed mind was purified, bright, unblemished, rid
of imperfection, malleable, wieldy, steady and attained to
imperturbability.”
This gives the serious meditator an idea of what to expect when
they attain this stage. Mind’s attention is exceptionally clear,
bright and alert. Mind can even see when a distraction begins
to arise, then let it go and relax, expand mind, and calm down
again before smiling and coming back to the breath.
The abandoning of pain and pleasure does not mean that
occasionally pain or pleasure won’t arise. They will arise, but
mind’s attention is in such a state of balance that it won’t shake
or become involved with the distractions. At that time mind is
very aware when pain or pleasure arises but the mindfulness
and equanimity are so strong that it does not become concerned
with it.
With the previous disappearance of joy and grief means your
mind’s attention has let go of the lower emotional states of liking
and disliking. All of the stages of the lower Jhànas (meditation
states of understanding) involve letting go of emotional states of
mind. At first, when you begin to learn about meditation, you
let go of very low coarse states which frequently move mind’s
attention.
After you begin to learn how to calm mind, you can sit for
longer periods of time without any distractions arising. You
then experience the thinking and examining applications of
mind’s attention and the other Jhàna factors. When mind settles
deeper, the thinking and examining of mind disappears. The
joy becomes stronger for a while, but gradually it becomes too
coarse and mind has too much movement in it.
At that point, mind will naturally go even deeper into the object
of meditation and the joy fades away by itself. At this time there
is equanimity, happiness, mindfulness and full awareness in
mind. All these states of mind are very pleasant experiences.
But eventually, the happiness is too coarse a feeling. So, mind
goes deeper into the breath and at the same time, continues
opening, expanding, and relaxing. At this point the breath and
the relaxing of mind begin to arise together.
Then the happiness fades away and all that remains is strong
equanimity, exceptional mindfulness, and composure of mind.
This is how one experiences and tranquilizes the mental
formations.
As Krishnamurti describes the true meditative state, “A
meditative mind is silent. It is not the silence which thoughts can
conceive of; it is not the silence of a still evening; it is the silence
when thoughts, with all their images, words and perceptions have
entirely ceased. This meditative mind is the religious mind—the
religion that is not touched by the church, the temples, or by
chants.”
20] “He trains thus: ‘I shall breathe in experiencing mind’;
he trains thus ‘I shall breathe out experiencing mind.’”
At this time, your mind’s attention is very calm and any slight
disturbance is noticed and is let go of quickly and easily.
First, mind lets go of tightness... now it relaxes and smiles then
goes back to the breath and relaxing while expanding and
calming on the in-breath and the out-breath.
“He trains thus: ‘I shall breathe in gladdening mind’;
he trains thus: ‘I shall breathe out gladdening mind.’”
When you reach this stage of meditation, you begin to experience
a finer and more exalted type of joy, which is described as the Joy
(pharanapiti) Awakening Factor.
Mind becomes peacefully happy and at ease like never before.
This is called gladdening mind because it is such a pleasurable
state to be in. At that time, mind is exceptionally uplifted,
very clear, and mindfulness is sharper than ever before. The
equanimity is even more balanced and composed.
“He trains thus: ‘I shall breathe in stilling mind’;
He trains thus: ‘I shall breathe out stilling mind.’”
At this time, mind becomes more subtle and calm, with very few
distractions. When they do arise, they are quickly noticed, let go
of, relaxed and then you smile and return back to the breath and
relaxing.
Naturally, the breath and the relaxing of mind’s attention become
easier and more serene. They begin to happen together at the
same time.
“He trains thus: ‘I shall breathe in liberating mind’;
he trains thus: ‘I shall breathe out liberating mind.’”
Liberating mind means that you stay on the breath and relaxing
with enough joyful interest so that when mind begins to move
or go away from the breath and relaxing, you are aware of it and
you let the distractions go without any identification. You then
relax mind before smiling and coming back to the breath and
relaxing. When a hindrance arises, you see it quickly and let it go
without hesitation. At this point sloth and torpor, or restlessness
and anxiety, are the biggest obstacles to your practice. Whenever
a hindrance arises, it will knock you out of the Jhàna and can
cause all kinds of disturbances.
The phrase liberating mind also means to let go of the lower
Jhànas (meditation stages of understanding) and all of the Jhàna
factors by not being attached (thinking about and identifying
with) them in any way. This is the liberating way of relaxing
craving and experiencing the Third Noble Truth!
“He trains thus: ‘I shall breathe in contemplating
impermanence’;
he trains thus: ‘I shall breathe out contemplating
impermanence.’”
As you continue with your practice of meditation on the breath
and relaxing, eventually mind’s attention becomes very deep and
then you begin to notice that mind is expanding and getting bigger.
Silence and spaciousness of mind go together. The immensity of
silence is the immensity of mind in which a center does not exist.
Actually, at this time, there is no center and there is no outer
edge. Mind continually grows and expands. You begin to see that
there are no boundaries, and space and mind are infinite.
The Anupada Sutta, sutta number 111 in Majjhima Nikàya,
described this as;
“Again, by passing beyond [gross] perceptions of form, with
the disappearance of all [gross] sense of, aware that space is
infinite, the monk enters into and abides in the base of infinite
space.
And the states in the base of infinite space—the perception of
the base of infinite space and the unification of mind.”
You still have the five aggregates affected by craving and clinging,
contact, feelings, perception, formations, and mind.
Passing beyond [gross] perceptions of form, means that
even though you know that you have a body at that time, this
awareness would not readily pull our mind towards it unless
there would be contact at one of the sense doors. In this state of
Jhàna (meditation stage of understanding), you are very aware of
mind’s attention and what it is doing.
The disappearance of all sense resistance and non-attraction to the
[gross] perceptions of change means, even though a pain arises in
the body, you know it but do not get involved with that sensation.
You feel mind’s attention growing, changing and expanding, but,
you are not distracted from the breath or the relaxing of mind.
Mind’s attention is continually moving and expanding but mind
accepts this as it truly is. Seeing impermanence and how mind’s
attention changes and expands, you realize that this phenomena
is part of an impersonal process and you have no control over it.
This is a true anattà experience.
As you continue on with the practice of opening and returning
to the object of meditation, you will eventually start to see
individual consciousnesses arising and passing away. It is
continually coming up and going away, arising and passing
away, without a break! Consciousness keeps coming into being,
then vanishing at all the sense doors.
This is described in the Anupada Sutta as:
“Again, by completely surmounting the base of infinite space,
aware that consciousness is infinite, a monk enters upon and
abides in ‘the realm of infinite consciousness’.
And the states in the base of infinite consciousness—the
perception of the base of infinite consciousness and the
unification of mind.”
You still have the five aggregates, contact, feeling, perception,
formations, and mind.
When you are in this state of ‘infinite consciousness’ and your
mindfulness gets weak or distracted, there will arise some
hindrances like torpor or dullness of mind, or restlessness.
These hindrances arise because the energy that you put into
your practice isn’t quite correct.
When there is too little energy, you can experience a kind of
contraction of mind’s attention which is commonly called
dullness (rarely does the meditator have sleepiness at this time).
On the other hand, if you try too hard or put too much energy
into the practice, a distractedness or restlessness will arise. Both
of these hindrances will knock you out of the Jhàna.
When you are in this state of ‘infinite consciousness’, you see
change happen so rapidly and continually, that it becomes very
tiresome. You begin to see just how much un-satisfactoriness
(dukkha) arises with each consciousness.
Thus, you see up-close and personal, impermanence (anicca),
suffering (dukkha), and you know that you have no control over
these events (anattà).
You see how these consciousnesses happen by themselves. As
a result, you see the not-self or impersonal (anattà) nature of
this psycho-physical process. This is how you contemplate the
‘Three characteristics of all existence’ (anicca, dukkha, anattà). It
is not done by thinking about it but by realizing it through your
own personal experience.
We return now to the ânàpànasati Sutta.
“He trains thus: ‘I shall breathe in contemplating fading away’;
he trains thus: ‘I shall breathe out contemplating fading away.’”
As you continue on with your practice on the in-breath, letting
go and relaxing mind, and on the out-breath, letting go and
relaxing mind, mind naturally lets go of all consciousnesses
which were so readily seen before. Mind then gets into the
“realm of nothingness”. This is when there is no external thing
for mind to see. Mind is not looking at anything outside of itself
at this time.
The Anupada Sutta says this:
“Again, by completely surmounting the base of infinite
consciousness, aware that there is ‘nothing’; the Bhikkhu
enters upon and abides in the base of nothingness.
And the states in the base of ‘nothingness’—the perception
of the base of nothingness and the unification of mind, again
there are still the five aggregates, contact, feeling, perception,
formations, and mind.”
As odd as this may sound, it is an exceptionally interesting state to
be in. There are still many things to watch and observe although
there is nothing to see outside of mind and mental factors. You
still have the five aggregates, and some of the hindrances will still
pop-up whenever you become either too lax or too energetic.
It is here that the “Seven Awakening Factors” become very
important. They can be seen one by one as they occur. When
torpor arises, you must put mind’s attention back into balance
by arousing the “Awakening Factor of Mindfulness” (Sati),
the “Awakening Factor of Investigation of your experience”
(Dhammaviyama), the “Awakening Factor of Energy” (viriya),
and the “Awakening Factor of Joy” (pharanapiti). This is the way
to overcome the hindrance of torpor.
If restlessness arises, you must bring up the feeling of the
“Awakening Factor of Mindfulness” (Sati), the “Awakening
Factor of Tranquility (passadhi), the “Awakening Factor of
Collectedness” (samàdhi), and the “Awakening Factor of
Equanimity” (upekkhà). (More will be discussed later.) This is the
way to overcome the hindrance of restlessness.
At this time, mind becomes very stricky. It becomes very interesting
to see the subtle ways it distracts you from your meditation object.
However, your mindfulness is quite strong and these tricks can be
seen very easily and they can be 6Red very easily.
Back to the ânàpànasati Sutta:
“He trains thus: ‘I shall breathe in observing cessation’;
he trains thus: ‘I shall breathe out observing cessation.’”
You still continue on relaxing mind on the in and out-breath. At
this time, mind’s attention begins to get smaller and it seems to
shrink. Mind becomes very subtle and still. This is described in
the Anupada Sutta as:
“Again, by completely surmounting the base of nothingness, the
monk enters upon and abides in the base of ‘neither-perception
nor non-perception (which is also neither feeling nor non-feeling,
and neither consciousness nor non-consciousness)”.
Mind’s attention becomes so subtle and small, and has such
little movement or vibration in it, that it is sometimes difficult to
know whether there is mind’s attention or not. It is also difficult
to know if there is perception for mind. This extremely fine state
of mind is not easy to attain. Yet, it is attainable if you continue
on with the instructions given by the Buddha of staying with the
6R’s.
At this time, you cannot see the breath any longer, but there are
still some things that can arise. This state is like being in the state
of sleep but being aware at the same time. At first, it will only
last for a few minutes. When you come out of that state, you have
to reflect on what happened while you were in that state. Some
of the things you can remember are shapes, colors, or forms. As
soon as you remember anything, you must 6R it immediately.
This is when you begin to sit for long periods of time. The
meditation is the total tranquilizing and releasing of all energy.
This is where you are purifying your mind at its finest. Also you
become unconscious of time. The longer you sit in this exquisite
peacefulness, the better. You might begin to sit for three, four or
five hours and this can be extended during retreats or at home if
you have the time.
At this time, you can still experience an occasional subtle
vibration of mind’s attention. As you continue on with your
practice and keep opening, relaxing and calming your mind,
in a very subtle way, mind becomes very fine and it does not
move at all. Eventually you will experience the state called “the
Cessation of Perception, Feeling and Consciousness” (nirodha-
samapatti).
“He trains thus: ‘I shall breathe in observing relinquishment’;
he trains thus: ‘I shall breathe out observing relinquishment.’”
This state of meditation is not the experience of the Supramundane
Nibbàna yet. But, it is very close to that time. When you come out
of the cessation of perception, feeling, and consciousness, you will
next see very clearly the arising of all of the links of Dependent
Origination. That is because when formations arise, then
consciousness arises; when consciousness arises, then mentality/
materiality arises; when mentality/materiality arises, then 6 sense
doors arise; when the 6 sense doors arise, then contact arises;
when contact arises, then feeling arises; when feeling arises, then
craving arises; when craving arises, then clinging arises; when
clinging arises, then habitual tendency arises; when habitual
tendency arises, then birth arises; when birth arises, then ageing
and death, sorrow, lamentation, pain grief and despair arise. This
is the arising of this whole mass of suffering.
Then you will see that when formations do not arise, then
consciousness doesn’t arise; and so on and when ignorance does
not arise, there are no more conditions and that is the cessation
of all of this whole mass of suffering.
You will experience the Supramundane Nibbàna when you see
all of this arising and passing away and you will understand so
deeply that the big “OH WOW!” of Nibbàna occurs. This happens
after the perception, feeling, and consciousness comes back and
is noticed.
Upon observing the final letting go of all conditioned things,
there is a huge shift in your mind. It becomes dispassionate, and
completely lets go of the belief in a permanent unchanging self
or soul.
This is the only way you will experience the supramundane state
of Nibbàna, that is, by seeing directly all of the links of Dependent
Origination through the eyes of the Four Noble Truths and the
Three Characteristics of all Existence.
This is why it is called the ‘Doctrine of Awakening’. The Anupada
Sutta description is as follows:
“Again, by completely surmounting the base of neither-
perception nor non-perception, the monk enters upon and abides
in the cessation of perception, feeling and consciousness. And
his taints are destroyed by his seeing with wisdom.”
When you are in the state of the “Cessation of Perception, Feeling,
and Consciousness, you will not know that you are in that state.
Why? It is because you do not have any perception, feeling, or
consciousness at all!
It is like all the lights were turned off on a very dark night. At
that time you can not see anything at all, not even if you were to
put your hands in front of your face.
Now, you may sit in this state for a period of time. When the
perception, feeling and consciousness comes back, and if your
mindfulness is sharp enough, you will see directly all of the
Links of Dependent Origination, and the Four Noble Truths
quickly and automatically.
It does not matter whether you have studied the links of
Dependent Origination or not. This is direct knowledge, not
memorized or studied knowledge.
The statement: ‘And his taints are destroyed by his seeing with
wisdom’ means seeing and realizing all of the links of Dependent
Origination and the Four Noble Truths directly.
It was said many times in the texts that, “One who sees Dependent
Origination sees the Dhamma and one who sees the Dhamma sees
Dependent Origination.” But in order to see the origin of suffering
you have to know what suffering is! Thus, if you see the ceasing
of the suffering i.e., the Third Noble Truth, you will naturally see
the Fourth Noble Truth.
You must practice the way leading to the cessation of the
suffering in order to see the other three Noble Truths. And this
is the Fourth Noble Truth. Thus, seeing Dependent Origination
directly means that you see and realize all of the Four Noble
Truths. This is how you observe relinquishment.
Back to the ânàpànasati Sutta:
22] “Monks, that is how mindfulness of breathing is developed
and cultivated so that it is of great fruit and great benefit”
Author
Most Venerable Bhante Vimalaramsi Mahàthera
“He trains thus: ‘I shall breathe in experiencing the mental
formation’;
he trains thus: ‘I shall breathe out experiencing the mental
formation’;
He trains thus: ‘I shall breathe in tranquilizing the mental
formation.’
He trains thus: ‘I shall breathe out tranquilizing the mental
formation.’”
As you continue calming, expanding and relaxing mind, it
naturally begins to go deeper. Finally, the feeling of pleasure
in the body/mind becomes too coarse and mind experiences
exceptional equanimity and balance of mind. It is described thus
in the sutta:
“Here with the abandoning of pleasure and pain, and with
the previous disappearance of joy and grief a bhikkhu enters
upon and abides in the fourth Jhàna (meditation stage), which
has neither pain or pleasure and purity of mindfulness due to
equanimity.’”
When mind’s attention becomes very calm and still, you will
experience deep tranquility and equanimity of mind. You can
still hear sounds and feel sensations with the body, but these
things do not shake or move mind at all. Another description of
this stage of meditation (Jhàna) is:
“My composed mind was purified, bright, unblemished, rid
of imperfection, malleable, wieldy, steady and attained to
imperturbability.”
This gives the serious meditator an idea of what to expect when
they attain this stage. Mind’s attention is exceptionally clear,
bright and alert. Mind can even see when a distraction begins
to arise, then let it go and relax, expand mind, and calm down
again before smiling and coming back to the breath.
The abandoning of pain and pleasure does not mean that
occasionally pain or pleasure won’t arise. They will arise, but
mind’s attention is in such a state of balance that it won’t shake
or become involved with the distractions. At that time mind is
very aware when pain or pleasure arises but the mindfulness
and equanimity are so strong that it does not become concerned
with it.
With the previous disappearance of joy and grief means your
mind’s attention has let go of the lower emotional states of liking
and disliking. All of the stages of the lower Jhànas (meditation
states of understanding) involve letting go of emotional states of
mind. At first, when you begin to learn about meditation, you
let go of very low coarse states which frequently move mind’s
attention.
After you begin to learn how to calm mind, you can sit for
longer periods of time without any distractions arising. You
then experience the thinking and examining applications of
mind’s attention and the other Jhàna factors. When mind settles
deeper, the thinking and examining of mind disappears. The
joy becomes stronger for a while, but gradually it becomes too
coarse and mind has too much movement in it.
At that point, mind will naturally go even deeper into the object
of meditation and the joy fades away by itself. At this time there
is equanimity, happiness, mindfulness and full awareness in
mind. All these states of mind are very pleasant experiences.
But eventually, the happiness is too coarse a feeling. So, mind
goes deeper into the breath and at the same time, continues
opening, expanding, and relaxing. At this point the breath and
the relaxing of mind begin to arise together.
Then the happiness fades away and all that remains is strong
equanimity, exceptional mindfulness, and composure of mind.
This is how one experiences and tranquilizes the mental
formations.
As Krishnamurti describes the true meditative state, “A
meditative mind is silent. It is not the silence which thoughts can
conceive of; it is not the silence of a still evening; it is the silence
when thoughts, with all their images, words and perceptions have
entirely ceased. This meditative mind is the religious mind—the
religion that is not touched by the church, the temples, or by
chants.”
20] “He trains thus: ‘I shall breathe in experiencing mind’;
he trains thus ‘I shall breathe out experiencing mind.’”
At this time, your mind’s attention is very calm and any slight
disturbance is noticed and is let go of quickly and easily.
First, mind lets go of tightness... now it relaxes and smiles then
goes back to the breath and relaxing while expanding and
calming on the in-breath and the out-breath.
“He trains thus: ‘I shall breathe in gladdening mind’;
he trains thus: ‘I shall breathe out gladdening mind.’”
When you reach this stage of meditation, you begin to experience
a finer and more exalted type of joy, which is described as the Joy
(pharanapiti) Awakening Factor.
Mind becomes peacefully happy and at ease like never before.
This is called gladdening mind because it is such a pleasurable
state to be in. At that time, mind is exceptionally uplifted,
very clear, and mindfulness is sharper than ever before. The
equanimity is even more balanced and composed.
“He trains thus: ‘I shall breathe in stilling mind’;
He trains thus: ‘I shall breathe out stilling mind.’”
At this time, mind becomes more subtle and calm, with very few
distractions. When they do arise, they are quickly noticed, let go
of, relaxed and then you smile and return back to the breath and
relaxing.
Naturally, the breath and the relaxing of mind’s attention become
easier and more serene. They begin to happen together at the
same time.
“He trains thus: ‘I shall breathe in liberating mind’;
he trains thus: ‘I shall breathe out liberating mind.’”
Liberating mind means that you stay on the breath and relaxing
with enough joyful interest so that when mind begins to move
or go away from the breath and relaxing, you are aware of it and
you let the distractions go without any identification. You then
relax mind before smiling and coming back to the breath and
relaxing. When a hindrance arises, you see it quickly and let it go
without hesitation. At this point sloth and torpor, or restlessness
and anxiety, are the biggest obstacles to your practice. Whenever
a hindrance arises, it will knock you out of the Jhàna and can
cause all kinds of disturbances.
The phrase liberating mind also means to let go of the lower
Jhànas (meditation stages of understanding) and all of the Jhàna
factors by not being attached (thinking about and identifying
with) them in any way. This is the liberating way of relaxing
craving and experiencing the Third Noble Truth!
“He trains thus: ‘I shall breathe in contemplating
impermanence’;
he trains thus: ‘I shall breathe out contemplating
impermanence.’”
As you continue with your practice of meditation on the breath
and relaxing, eventually mind’s attention becomes very deep and
then you begin to notice that mind is expanding and getting bigger.
Silence and spaciousness of mind go together. The immensity of
silence is the immensity of mind in which a center does not exist.
Actually, at this time, there is no center and there is no outer
edge. Mind continually grows and expands. You begin to see that
there are no boundaries, and space and mind are infinite.
The Anupada Sutta, sutta number 111 in Majjhima Nikàya,
described this as;
“Again, by passing beyond [gross] perceptions of form, with
the disappearance of all [gross] sense of, aware that space is
infinite, the monk enters into and abides in the base of infinite
space.
And the states in the base of infinite space—the perception of
the base of infinite space and the unification of mind.”
You still have the five aggregates affected by craving and clinging,
contact, feelings, perception, formations, and mind.
Passing beyond [gross] perceptions of form, means that
even though you know that you have a body at that time, this
awareness would not readily pull our mind towards it unless
there would be contact at one of the sense doors. In this state of
Jhàna (meditation stage of understanding), you are very aware of
mind’s attention and what it is doing.
The disappearance of all sense resistance and non-attraction to the
[gross] perceptions of change means, even though a pain arises in
the body, you know it but do not get involved with that sensation.
You feel mind’s attention growing, changing and expanding, but,
you are not distracted from the breath or the relaxing of mind.
Mind’s attention is continually moving and expanding but mind
accepts this as it truly is. Seeing impermanence and how mind’s
attention changes and expands, you realize that this phenomena
is part of an impersonal process and you have no control over it.
This is a true anattà experience.
As you continue on with the practice of opening and returning
to the object of meditation, you will eventually start to see
individual consciousnesses arising and passing away. It is
continually coming up and going away, arising and passing
away, without a break! Consciousness keeps coming into being,
then vanishing at all the sense doors.
This is described in the Anupada Sutta as:
“Again, by completely surmounting the base of infinite space,
aware that consciousness is infinite, a monk enters upon and
abides in ‘the realm of infinite consciousness’.
And the states in the base of infinite consciousness—the
perception of the base of infinite consciousness and the
unification of mind.”
You still have the five aggregates, contact, feeling, perception,
formations, and mind.
When you are in this state of ‘infinite consciousness’ and your
mindfulness gets weak or distracted, there will arise some
hindrances like torpor or dullness of mind, or restlessness.
These hindrances arise because the energy that you put into
your practice isn’t quite correct.
When there is too little energy, you can experience a kind of
contraction of mind’s attention which is commonly called
dullness (rarely does the meditator have sleepiness at this time).
On the other hand, if you try too hard or put too much energy
into the practice, a distractedness or restlessness will arise. Both
of these hindrances will knock you out of the Jhàna.
When you are in this state of ‘infinite consciousness’, you see
change happen so rapidly and continually, that it becomes very
tiresome. You begin to see just how much un-satisfactoriness
(dukkha) arises with each consciousness.
Thus, you see up-close and personal, impermanence (anicca),
suffering (dukkha), and you know that you have no control over
these events (anattà).
You see how these consciousnesses happen by themselves. As
a result, you see the not-self or impersonal (anattà) nature of
this psycho-physical process. This is how you contemplate the
‘Three characteristics of all existence’ (anicca, dukkha, anattà). It
is not done by thinking about it but by realizing it through your
own personal experience.
We return now to the ânàpànasati Sutta.
“He trains thus: ‘I shall breathe in contemplating fading away’;
he trains thus: ‘I shall breathe out contemplating fading away.’”
As you continue on with your practice on the in-breath, letting
go and relaxing mind, and on the out-breath, letting go and
relaxing mind, mind naturally lets go of all consciousnesses
which were so readily seen before. Mind then gets into the
“realm of nothingness”. This is when there is no external thing
for mind to see. Mind is not looking at anything outside of itself
at this time.
The Anupada Sutta says this:
“Again, by completely surmounting the base of infinite
consciousness, aware that there is ‘nothing’; the Bhikkhu
enters upon and abides in the base of nothingness.
And the states in the base of ‘nothingness’—the perception
of the base of nothingness and the unification of mind, again
there are still the five aggregates, contact, feeling, perception,
formations, and mind.”
As odd as this may sound, it is an exceptionally interesting state to
be in. There are still many things to watch and observe although
there is nothing to see outside of mind and mental factors. You
still have the five aggregates, and some of the hindrances will still
pop-up whenever you become either too lax or too energetic.
It is here that the “Seven Awakening Factors” become very
important. They can be seen one by one as they occur. When
torpor arises, you must put mind’s attention back into balance
by arousing the “Awakening Factor of Mindfulness” (Sati),
the “Awakening Factor of Investigation of your experience”
(Dhammaviyama), the “Awakening Factor of Energy” (viriya),
and the “Awakening Factor of Joy” (pharanapiti). This is the way
to overcome the hindrance of torpor.
If restlessness arises, you must bring up the feeling of the
“Awakening Factor of Mindfulness” (Sati), the “Awakening
Factor of Tranquility (passadhi), the “Awakening Factor of
Collectedness” (samàdhi), and the “Awakening Factor of
Equanimity” (upekkhà). (More will be discussed later.) This is the
way to overcome the hindrance of restlessness.
At this time, mind becomes very stricky. It becomes very interesting
to see the subtle ways it distracts you from your meditation object.
However, your mindfulness is quite strong and these tricks can be
seen very easily and they can be 6Red very easily.
Back to the ânàpànasati Sutta:
“He trains thus: ‘I shall breathe in observing cessation’;
he trains thus: ‘I shall breathe out observing cessation.’”
You still continue on relaxing mind on the in and out-breath. At
this time, mind’s attention begins to get smaller and it seems to
shrink. Mind becomes very subtle and still. This is described in
the Anupada Sutta as:
“Again, by completely surmounting the base of nothingness, the
monk enters upon and abides in the base of ‘neither-perception
nor non-perception (which is also neither feeling nor non-feeling,
and neither consciousness nor non-consciousness)”.
Mind’s attention becomes so subtle and small, and has such
little movement or vibration in it, that it is sometimes difficult to
know whether there is mind’s attention or not. It is also difficult
to know if there is perception for mind. This extremely fine state
of mind is not easy to attain. Yet, it is attainable if you continue
on with the instructions given by the Buddha of staying with the
6R’s.
At this time, you cannot see the breath any longer, but there are
still some things that can arise. This state is like being in the state
of sleep but being aware at the same time. At first, it will only
last for a few minutes. When you come out of that state, you have
to reflect on what happened while you were in that state. Some
of the things you can remember are shapes, colors, or forms. As
soon as you remember anything, you must 6R it immediately.
This is when you begin to sit for long periods of time. The
meditation is the total tranquilizing and releasing of all energy.
This is where you are purifying your mind at its finest. Also you
become unconscious of time. The longer you sit in this exquisite
peacefulness, the better. You might begin to sit for three, four or
five hours and this can be extended during retreats or at home if
you have the time.
At this time, you can still experience an occasional subtle
vibration of mind’s attention. As you continue on with your
practice and keep opening, relaxing and calming your mind,
in a very subtle way, mind becomes very fine and it does not
move at all. Eventually you will experience the state called “the
Cessation of Perception, Feeling and Consciousness” (nirodha-
samapatti).
“He trains thus: ‘I shall breathe in observing relinquishment’;
he trains thus: ‘I shall breathe out observing relinquishment.’”
This state of meditation is not the experience of the Supramundane
Nibbàna yet. But, it is very close to that time. When you come out
of the cessation of perception, feeling, and consciousness, you will
next see very clearly the arising of all of the links of Dependent
Origination. That is because when formations arise, then
consciousness arises; when consciousness arises, then mentality/
materiality arises; when mentality/materiality arises, then 6 sense
doors arise; when the 6 sense doors arise, then contact arises;
when contact arises, then feeling arises; when feeling arises, then
craving arises; when craving arises, then clinging arises; when
clinging arises, then habitual tendency arises; when habitual
tendency arises, then birth arises; when birth arises, then ageing
and death, sorrow, lamentation, pain grief and despair arise. This
is the arising of this whole mass of suffering.
Then you will see that when formations do not arise, then
consciousness doesn’t arise; and so on and when ignorance does
not arise, there are no more conditions and that is the cessation
of all of this whole mass of suffering.
You will experience the Supramundane Nibbàna when you see
all of this arising and passing away and you will understand so
deeply that the big “OH WOW!” of Nibbàna occurs. This happens
after the perception, feeling, and consciousness comes back and
is noticed.
Upon observing the final letting go of all conditioned things,
there is a huge shift in your mind. It becomes dispassionate, and
completely lets go of the belief in a permanent unchanging self
or soul.
This is the only way you will experience the supramundane state
of Nibbàna, that is, by seeing directly all of the links of Dependent
Origination through the eyes of the Four Noble Truths and the
Three Characteristics of all Existence.
This is why it is called the ‘Doctrine of Awakening’. The Anupada
Sutta description is as follows:
“Again, by completely surmounting the base of neither-
perception nor non-perception, the monk enters upon and abides
in the cessation of perception, feeling and consciousness. And
his taints are destroyed by his seeing with wisdom.”
When you are in the state of the “Cessation of Perception, Feeling,
and Consciousness, you will not know that you are in that state.
Why? It is because you do not have any perception, feeling, or
consciousness at all!
It is like all the lights were turned off on a very dark night. At
that time you can not see anything at all, not even if you were to
put your hands in front of your face.
Now, you may sit in this state for a period of time. When the
perception, feeling and consciousness comes back, and if your
mindfulness is sharp enough, you will see directly all of the
Links of Dependent Origination, and the Four Noble Truths
quickly and automatically.
It does not matter whether you have studied the links of
Dependent Origination or not. This is direct knowledge, not
memorized or studied knowledge.
The statement: ‘And his taints are destroyed by his seeing with
wisdom’ means seeing and realizing all of the links of Dependent
Origination and the Four Noble Truths directly.
It was said many times in the texts that, “One who sees Dependent
Origination sees the Dhamma and one who sees the Dhamma sees
Dependent Origination.” But in order to see the origin of suffering
you have to know what suffering is! Thus, if you see the ceasing
of the suffering i.e., the Third Noble Truth, you will naturally see
the Fourth Noble Truth.
You must practice the way leading to the cessation of the
suffering in order to see the other three Noble Truths. And this
is the Fourth Noble Truth. Thus, seeing Dependent Origination
directly means that you see and realize all of the Four Noble
Truths. This is how you observe relinquishment.
Back to the ânàpànasati Sutta:
22] “Monks, that is how mindfulness of breathing is developed
and cultivated so that it is of great fruit and great benefit”
The Breath of Love - Five Aggregates
The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera
Five Aggregates
This psycho-physical process is made up of five different
aggregates which are affected by craving and clinging. The
meditator has a physical body, feeling (both mental and
physical), perception (a process of naming things), thoughts,
and consciousness. Knowing this, you can clearly see that feeling
is one thing and thoughts are another.
Unfortunately, all of us have developed the habit of trying to
think feeling away. This only makes the feeling bigger and more
intense. As a result, more pain and suffering arise.
When you practice the Buddha’s meditation method, you begin
to understand and let go of this old habit of thinking the feeling.
Thus, when a feeling arises, no matter whether it is physical or
emotional, first, let go of any thoughts about the feeling and
relax the tightness in your head caused by that movement of
mind’s attention.
Next, let go of that tight mental hold around that feeling. Now
relax the tightness in the head and feel mind expand. Notice
it becomes calm and tranquil. Next, smile and redirect mind’s
attention back to the breath and relaxing.
When you do this, you are seeing the true nature of that feeling:
It wasn’t there. Then, it arose by itself, i.e. this is change or
impermanence. You certainly do not request for this incredibly
painful sensation to arise, nor do you ask at that time to feel
angry, sad, fearful, depressed, doubtful or whatever the “catch
of the day” happens to be.
A feeling arises by itself, without your desire for it to arise. They
last as long as they last. The more you try to control, fight with,
or push away a feeling or you try to think the feeling away, the
longer it stays and becomes much bigger and extra intense.
This is because whenever you want to control a feeling, you
are identifying with that sensation or emotion as being yours
personally (craving)! You tend to think about how much it hurts,
where it came from, why it has to bother you now? “Oh! I hate
that feeling and I want it to go away.”
Every thought about the feeling is the ego-identification (which
is craving and then clinging) with that feeling. Every time you
try to resist what is happening in the present moment, you are
fighting with the “Dhamma of the Present Moment”. You are
fighting with the Truth!
When a painful or even a pleasant feeling arises, the Truth is—it
is there. Any resistance, trying to control it, wishing it away with
thoughts, or fighting that feeling in any way, only causes more
suffering to arise. Actually whenever a feeling arises, you open
mind, let go of the want to control, lovingly accept the fact that
this feeling is there, and relax and smile—allow it to be there by
itself.
“Don’t Resist Or Push. Soften and Smile”. This DROPSS is the
key to having an accepting open mind which later develops into
equanimity. Any slight resistance or tightness means that there
is some craving or ego-identification still attached to it.
Let’s say that a friend or a boss came up and scolded you in
the early morning after you went to work. What happened to
your mind? If you were like most people—you would have
scolded them back because you were angry and ready to fight
back. When the friend or boss went away, what did you think
about? What you said? What your friend, or boss said? What
you should have said? “I’m right for feeling the way I do and for
what I said. They are wrong for what they said and did.“ And so
it goes on in your mind. This feeling of anger is strong and there
were thoughts which were attached to that feeling.
After a little while you distract yourself with some other activities.
But the anger is still there and if someone comes to talk to you,
chances are good that you will complain about your other friend
or boss who scolded you.
So, at that time you are giving your dissatisfaction and anger to
someone else and that affects them in a negative way. At different
times during the day, these feelings and the thoughts that are
attached to them arise. As a matter of fact, these thoughts are
just like they were recorded on a cassette tape with a permanent
loop going around and around.
They come back in the same order and with exactly the same
words. After the end of the day you would have distracted
yourself so much that this feeling doesn’t come up so often. Then
comes the time to sit in meditation and purify mind. But what
arises? This feeling of anger, and the associated thoughts come
up! Thus, here we go again.
But this time, you 6R as you let go of getting involved with those
feelings and thoughts, you begin to relax. Seeing that these
thoughts cause the feeling to grow, you then begin to soften
mind’s attention. “Never mind! It just isn’t that important.” You
Soften... “Let it be”... open mind and let go of that tight mental
knot around these thoughts and gently relax the tightness in your
head. You let go of the aversion to the feeling and you feel mind
begin to relax, then expand, become calm, and you smile, and
then redirect mind’s attention back to the breath and relaxing.
What a relief!
Now gently go back to the breath and, on the in-breath relax
the tightness in the head; on the out-breath relax the tightness
in the head. Always you are feeling mind open up, expand, and
become tranquil, and then you smile.
Then, the anger comes up again, and so, again you do the same
thing. You let it be there by itself without getting involved with
the thinking about it... open and relax the mental hold on it...
relax the tightness in the head... smile… softly re-direct mind’s
attention back to the breath and relaxing again. This is the
process of the 6R’s.
It doesn’t matter how many times mind’s attention goes back to
that feeling of anger. It is treated in the same way every time. You
are not taking that feeling personally when you let the feeling be
there by itself and relax.
Thus, there is no ego-identification (craving or clinging) with
that feeling. This is seeing the true nature of that feeling, isn’t
it? The feeling wasn’t there before, but now it is. This is seeing
impermanence. When that feeling arises, it takes away the
tranquility and peace. That is definitely painful, a true form of
suffering. When you allow the feeling to be there by itself without
getting involved or thinking about it and you open your mind
and relax the tightness away and smile, you are experiencing the
impersonal nature (anattà) at that time.
Thus, when you practice “Tranquil Wisdom Insight Meditation”
(TWIM), you continually experience the Three Characteristics of
Existence: impermanence, suffering, and the impersonal nature
of everything (anicca, dukkha, anattà).
As you continue to relax mind’s attention and let go of any
distraction, attachment (craving) becomes smaller and weaker.
Finally it doesn’t have enough strength to arise anymore. When
this happens, mind becomes filled with relief and joy arises.
Letting go of attachment (craving) means you become secluded
from unwholesome states. When you let go and joy arises, it lasts
for a period of time. After that, mind becomes very tranquil and
happy (sukha). Now, you will experience a mind which stays on
the object of meditation very easily. When this is done repeatedly,
mind will naturally become calm and collected by itself. At that
time, you begin to develop some equanimity and balance of
mind.
“The monk enters upon and abides in the first Jhàna (meditation
stage), which is accompanied by thinking and examining
thought, with joy and happiness born of seclusion.”
All of these different factors make up what is commonly called
the first Jhàna (meditation stage of understanding). At that time
there can still exist some very small wandering thoughts. If mind
wanders away from the breath and relaxing, you can easily let
that distraction go and relax mind, then smile. The wandering
thoughts are noticed very quickly.
Simply let go. Relax the tightness and smile before coming back
to the breath and relaxing. Some meditation teachers call this
‘access concentration’. But actually they are looking at things
from the viewpoint of “concentration meditation” and not
“Tranquil Wisdom Insight Meditation” (TWIM).
Thinking and examining thought are descriptions of the thinking
mind and discursive thinking (wandering thoughts). Some
translations call this initial and sustained thought, thinking and
pondering.
There can still be directed thoughts in each one of the different
Jhànas (meditation stages of understanding). The difference
between directed thought and wandering thoughts is: Directed
thought is about what is happening to you in the present moment.
With wandering thoughts, you think about what happened in
the past or what will happen in the future, or daydream about
what you would like to see.
Observation thoughts are a little different. For instance, ‘mind
feels very happy right now’, ‘mind is very calm’, ‘body feels very
still and peaceful right now’, etc. This is another way of looking
at examining thought.
Thinking thought is mind that notices when mind’s attention
is distracted and brings the attention back to the breath and
relaxing. Examining thought is mind that stays on the breath
and relaxing without slipping away again and it also has the
thoughts of what is happening in the present moment.
When mind’s attention begins to stay on the object of meditation
for longer and longer periods of time, relief and joy will become
quite strong. You will naturally feel like smiling because the joy
is such a pleasurable feeling in both mind and body.
At that time, the body and the mind feel very light until it is
almost like floating. This is quite a pleasant experience. Some
meditation teachers tell their students that when joy arises,
“Don’t Be Attached!” So, these students become fearful of that
joy and try to push it away so that they won’t possibly have the
chance to become attached.
However, this is not the correct thing to do because it doesn’t
matter what kind of feeling arises, either pleasurable, painful,
or neutral, your job is to see that mind stays on the breath and
relaxing and allow those feelings to be there by themselves.
If mind’s attention is pulled away by a feeling, simply let it be
there by itself and relax the tightness in the head, feel mind open
and expand, then go back to the breath. Attachment or “craving”
comes from personally getting involved with liking or disliking
what arises in the present moment. “Clinging” is the thinking
mind where concepts, opinions, ideas, and the story about
why you like or dislike that feeling arises. You will not become
attached when you allow whatever arises to be there by itself,
relax and smile, and then come back to the object of meditation.
After the joy fades away, mind will become very calm, peaceful
and comfortable. It is this comfortable and tranquil feeling that
is called “happiness born of seclusion”.
At first, you can sit in this stage of meditation for 5 or 6 minutes.
You can do this for longer periods as mind becomes quieter. This
is the first Jhàna (meditation stage of understanding) and it will
arise when you have let go of sensual pleasure for a period of
time, and have also let go of unwholesome habits or states of
mind (the craving and clinging) which stop the meditator from
having a mind without distractions in it.
Once you have experienced this state of calm, you will begin to
realize the reasons that you are meditating. At that time, mind is
nicely composed and happy with very few distractions. There is
more peace of mind than has ever been experienced before.
Then, after that experience, you become enthusiastic and want
it to happen every time you sit. BUT, that very desire to have
those calm states of mind is the very thing which stops them
from arising! You then try even harder and put in more effort.
Unfortunately, mind only becomes more and more restless and
unsettled.
This is due to the desire for something to happen in a particular
way. When it doesn’t happen that way, you have the tendency
to push harder and try to force things to become calm and
tranquil.
As a result of your attachment (craving and clinging), your desire
to have this occur as you want it to be, you can’t experience this
calm stage of meditation again. This desire causes you to lean
out of the present moment and to try to make the next present
moment the way you want it to be. When that present moment
isn’t right, you try even harder.
However, this calm state of mind will occur again when mind is
relaxed and at ease and you don’t try to push it. Just relax and
let go of that strong desire, calm down and stop expecting things
to work according to your own desires and attachments. After
the first experience of Jhàna (meditation stage of understanding),
mind may become quite active the next time you sit in meditation.
So, laugh and let it be!
But, now your mindfulness is sharp and is able to recognize
when mind’s attention goes away quickly. Then you simply let it
go, open mind up, relax, smile, and return mind’s attention back
to the breath and relaxing.
Calming and relaxing on the in-breath, calming and relaxing
mind on the out-breath helps the meditation. Before long, mind
will settle down again and the joy will arise again. When this joy
fades away, you will again experience a tranquil mind that is a
very comfortable and happy feeling, as well as a mind that is still
and at ease.
At this time, you still have the experience of all the five aggregates
(these aggregates are not affected by craving or clinging). You can
still hear things, or have feelings arise in the body. For example,
you would know when a mosquito or an ant lands on you. You
may have some thoughts about that mosquito or ant, but you
quickly recognize that this is a distraction, you 6R, and you let
it go, relax the tension in the head and mind, smile, then softly
come back to the breath and relaxing.
As you continue to relax, open and calm mind on the in and out-
breath, eventually you will arrive at a stage where there are no
more wandering thoughts and this is when you let go of all of
your thinking thoughts. This is commonly called Noble Silence.
The joy is a little stronger here, and it lasts a little longer. When it
fades away, the comfortable feeling of happiness is stronger and
the calm mind goes deeper into the breath and relaxing.
This state is described:
“again with the stilling of thinking and examining thought, the
monk, enters and abides in the second Jhàna (meditation stage
of understanding), which has self-confidence and singleness
of mind without thinking and examining thought, with joy
and happiness born of stillness of mind.”
The stilling of thinking and examining thought means that at
that time, mind becomes very still and stays on the object of
meditation quite nicely. There is no discursive thinking about the
past or future. However, there can still be observation thoughts.
Remember that true meditation is silent, open observation.
There is still feeling in the body as all of the sense doors are
working and the five aggregates are present. But, for example, if
a sound arises, it doesn’t make mind shake or move. You know
where you are and what you are doing.
The self-confidence mentioned in the sutta, comes from the
confidence you gain when you see clearly for yourself how well
the meditation works. The self-confidence not only arises when
you are sitting in meditation but, also during daily activities. The
singleness of mind means that mind is very calm and doesn’t run
around. Mind is very contented to stay on the breath and relaxing
and keep opening and relaxing on the in and out-breaths. These
are the descriptions of the first two Jhànas (meditation stages).
We now return to the ânàpànasati Sutta.
He trains thus: ‘I shall breathe in experiencing happiness’;
He trains thus: ‘I shall breathe out experiencing happiness.’
As you continue onwards with your practice and keep calming
and relaxing mind, eventually you will reach a stage where the
feeling of joy becomes too coarse and it won’t arise naturally
anymore. This is always a rather comical time for the teacher
because the meditator comes to the teacher and says:
Student: ‘There’s something wrong with my meditation!’
Teacher: ‘Why do you say that?’
Student: ‘I don’t feel any more joy’,
Teacher: ‘Is that bad?’
Student: ‘No, of course not, but still I don’t feel any more joy.
Why?’
Teacher: ‘Do you feel comfortable and more calm than ever
before and does your mind have a strong sense of balance in it
and you feel very much at ease?’
Student: ‘Yes, I feel all of that, but I don’t feel any more joy!’
Teacher: ‘Good, continue. Everything is going along just fine.
Relax and stop demanding that joy arises when you want it to.’
The joy fades away by itself, and a very strong sense of equanimity
and calm becomes apparent. You can still hear sounds, and feel
contact with the body even though eventually the body seems
to disappear. If someone were to touch you during your sitting
meditation, you would know it. It someone made a sound, you
would hear it but, your mind would not go to it. This is what is
meant when the sutta says the meditator has full awareness. It is
described as follows:
“Again, with the fading away of joy, a monk abides in
equanimity, and mindful and fully aware, still feeling
happiness (or pleasure) with the body, he enters upon and
abides in the third Jhàna (meditation stage), on account of
which noble ones announce: ‘He has a pleasant abiding who
has equanimity and is mindful’.
With the description above, you can plainly see that being in the
third Jhàna (meditation stage of understanding); mind is very
clear, alert and balanced. You are aware of what is happening
around you, but mind stays on the object of meditation easily
and comfortably.
Being alert (being mindful) and having equanimity in mind is
an unusual thing to experience because this state of meditation
is the highest and best feeling that you have ever experienced in
your whole life. Furthermore, you are not attached to it due to
the strong equanimity.
At the same time, both body and mind are exceptionally relaxed
and at ease. What a nice state to be in! This is why this state
is praised by noble ones. Besides this easing of the tightness in
the head, the body looses tension and the feeling of sensations
begin to disappear. This is because the tightness in mind causes
tension in the body. But now, mind is so comfortable and tension
free that the tension in the sensation of the body goes away.
When this happens, the body becomes so soft and comfortable
that there is nothing to feel. However, you become aware of it if
anyone were to touch you. This is the meaning of being mindful
and fully aware. Mind knows what is happening around it but it
does not shake or become disturbed.
This is what we call experiencing happiness on the in and out-
breath.
Some “Fixed Concentration Meditation” teachers say that
when one is in this state of Jhàna, the meditator can no longer
experience the body or any of the sense doors. They claim that
the meditator will not know if someone were to hit them with a
stick or someone were to change their positions of their hands
and feet. This is because their minds are so deeply absorbed
into the object that they can’t be fully aware. This is clearly not
true in the meditation described within the suttas or if one were
practicing “Tranquil Wisdom Insight Meditation” (TWIM).
Author
Most Venerable Bhante Vimalaramsi Mahàthera
Five Aggregates
This psycho-physical process is made up of five different
aggregates which are affected by craving and clinging. The
meditator has a physical body, feeling (both mental and
physical), perception (a process of naming things), thoughts,
and consciousness. Knowing this, you can clearly see that feeling
is one thing and thoughts are another.
Unfortunately, all of us have developed the habit of trying to
think feeling away. This only makes the feeling bigger and more
intense. As a result, more pain and suffering arise.
When you practice the Buddha’s meditation method, you begin
to understand and let go of this old habit of thinking the feeling.
Thus, when a feeling arises, no matter whether it is physical or
emotional, first, let go of any thoughts about the feeling and
relax the tightness in your head caused by that movement of
mind’s attention.
Next, let go of that tight mental hold around that feeling. Now
relax the tightness in the head and feel mind expand. Notice
it becomes calm and tranquil. Next, smile and redirect mind’s
attention back to the breath and relaxing.
When you do this, you are seeing the true nature of that feeling:
It wasn’t there. Then, it arose by itself, i.e. this is change or
impermanence. You certainly do not request for this incredibly
painful sensation to arise, nor do you ask at that time to feel
angry, sad, fearful, depressed, doubtful or whatever the “catch
of the day” happens to be.
A feeling arises by itself, without your desire for it to arise. They
last as long as they last. The more you try to control, fight with,
or push away a feeling or you try to think the feeling away, the
longer it stays and becomes much bigger and extra intense.
This is because whenever you want to control a feeling, you
are identifying with that sensation or emotion as being yours
personally (craving)! You tend to think about how much it hurts,
where it came from, why it has to bother you now? “Oh! I hate
that feeling and I want it to go away.”
Every thought about the feeling is the ego-identification (which
is craving and then clinging) with that feeling. Every time you
try to resist what is happening in the present moment, you are
fighting with the “Dhamma of the Present Moment”. You are
fighting with the Truth!
When a painful or even a pleasant feeling arises, the Truth is—it
is there. Any resistance, trying to control it, wishing it away with
thoughts, or fighting that feeling in any way, only causes more
suffering to arise. Actually whenever a feeling arises, you open
mind, let go of the want to control, lovingly accept the fact that
this feeling is there, and relax and smile—allow it to be there by
itself.
“Don’t Resist Or Push. Soften and Smile”. This DROPSS is the
key to having an accepting open mind which later develops into
equanimity. Any slight resistance or tightness means that there
is some craving or ego-identification still attached to it.
Let’s say that a friend or a boss came up and scolded you in
the early morning after you went to work. What happened to
your mind? If you were like most people—you would have
scolded them back because you were angry and ready to fight
back. When the friend or boss went away, what did you think
about? What you said? What your friend, or boss said? What
you should have said? “I’m right for feeling the way I do and for
what I said. They are wrong for what they said and did.“ And so
it goes on in your mind. This feeling of anger is strong and there
were thoughts which were attached to that feeling.
After a little while you distract yourself with some other activities.
But the anger is still there and if someone comes to talk to you,
chances are good that you will complain about your other friend
or boss who scolded you.
So, at that time you are giving your dissatisfaction and anger to
someone else and that affects them in a negative way. At different
times during the day, these feelings and the thoughts that are
attached to them arise. As a matter of fact, these thoughts are
just like they were recorded on a cassette tape with a permanent
loop going around and around.
They come back in the same order and with exactly the same
words. After the end of the day you would have distracted
yourself so much that this feeling doesn’t come up so often. Then
comes the time to sit in meditation and purify mind. But what
arises? This feeling of anger, and the associated thoughts come
up! Thus, here we go again.
But this time, you 6R as you let go of getting involved with those
feelings and thoughts, you begin to relax. Seeing that these
thoughts cause the feeling to grow, you then begin to soften
mind’s attention. “Never mind! It just isn’t that important.” You
Soften... “Let it be”... open mind and let go of that tight mental
knot around these thoughts and gently relax the tightness in your
head. You let go of the aversion to the feeling and you feel mind
begin to relax, then expand, become calm, and you smile, and
then redirect mind’s attention back to the breath and relaxing.
What a relief!
Now gently go back to the breath and, on the in-breath relax
the tightness in the head; on the out-breath relax the tightness
in the head. Always you are feeling mind open up, expand, and
become tranquil, and then you smile.
Then, the anger comes up again, and so, again you do the same
thing. You let it be there by itself without getting involved with
the thinking about it... open and relax the mental hold on it...
relax the tightness in the head... smile… softly re-direct mind’s
attention back to the breath and relaxing again. This is the
process of the 6R’s.
It doesn’t matter how many times mind’s attention goes back to
that feeling of anger. It is treated in the same way every time. You
are not taking that feeling personally when you let the feeling be
there by itself and relax.
Thus, there is no ego-identification (craving or clinging) with
that feeling. This is seeing the true nature of that feeling, isn’t
it? The feeling wasn’t there before, but now it is. This is seeing
impermanence. When that feeling arises, it takes away the
tranquility and peace. That is definitely painful, a true form of
suffering. When you allow the feeling to be there by itself without
getting involved or thinking about it and you open your mind
and relax the tightness away and smile, you are experiencing the
impersonal nature (anattà) at that time.
Thus, when you practice “Tranquil Wisdom Insight Meditation”
(TWIM), you continually experience the Three Characteristics of
Existence: impermanence, suffering, and the impersonal nature
of everything (anicca, dukkha, anattà).
As you continue to relax mind’s attention and let go of any
distraction, attachment (craving) becomes smaller and weaker.
Finally it doesn’t have enough strength to arise anymore. When
this happens, mind becomes filled with relief and joy arises.
Letting go of attachment (craving) means you become secluded
from unwholesome states. When you let go and joy arises, it lasts
for a period of time. After that, mind becomes very tranquil and
happy (sukha). Now, you will experience a mind which stays on
the object of meditation very easily. When this is done repeatedly,
mind will naturally become calm and collected by itself. At that
time, you begin to develop some equanimity and balance of
mind.
“The monk enters upon and abides in the first Jhàna (meditation
stage), which is accompanied by thinking and examining
thought, with joy and happiness born of seclusion.”
All of these different factors make up what is commonly called
the first Jhàna (meditation stage of understanding). At that time
there can still exist some very small wandering thoughts. If mind
wanders away from the breath and relaxing, you can easily let
that distraction go and relax mind, then smile. The wandering
thoughts are noticed very quickly.
Simply let go. Relax the tightness and smile before coming back
to the breath and relaxing. Some meditation teachers call this
‘access concentration’. But actually they are looking at things
from the viewpoint of “concentration meditation” and not
“Tranquil Wisdom Insight Meditation” (TWIM).
Thinking and examining thought are descriptions of the thinking
mind and discursive thinking (wandering thoughts). Some
translations call this initial and sustained thought, thinking and
pondering.
There can still be directed thoughts in each one of the different
Jhànas (meditation stages of understanding). The difference
between directed thought and wandering thoughts is: Directed
thought is about what is happening to you in the present moment.
With wandering thoughts, you think about what happened in
the past or what will happen in the future, or daydream about
what you would like to see.
Observation thoughts are a little different. For instance, ‘mind
feels very happy right now’, ‘mind is very calm’, ‘body feels very
still and peaceful right now’, etc. This is another way of looking
at examining thought.
Thinking thought is mind that notices when mind’s attention
is distracted and brings the attention back to the breath and
relaxing. Examining thought is mind that stays on the breath
and relaxing without slipping away again and it also has the
thoughts of what is happening in the present moment.
When mind’s attention begins to stay on the object of meditation
for longer and longer periods of time, relief and joy will become
quite strong. You will naturally feel like smiling because the joy
is such a pleasurable feeling in both mind and body.
At that time, the body and the mind feel very light until it is
almost like floating. This is quite a pleasant experience. Some
meditation teachers tell their students that when joy arises,
“Don’t Be Attached!” So, these students become fearful of that
joy and try to push it away so that they won’t possibly have the
chance to become attached.
However, this is not the correct thing to do because it doesn’t
matter what kind of feeling arises, either pleasurable, painful,
or neutral, your job is to see that mind stays on the breath and
relaxing and allow those feelings to be there by themselves.
If mind’s attention is pulled away by a feeling, simply let it be
there by itself and relax the tightness in the head, feel mind open
and expand, then go back to the breath. Attachment or “craving”
comes from personally getting involved with liking or disliking
what arises in the present moment. “Clinging” is the thinking
mind where concepts, opinions, ideas, and the story about
why you like or dislike that feeling arises. You will not become
attached when you allow whatever arises to be there by itself,
relax and smile, and then come back to the object of meditation.
After the joy fades away, mind will become very calm, peaceful
and comfortable. It is this comfortable and tranquil feeling that
is called “happiness born of seclusion”.
At first, you can sit in this stage of meditation for 5 or 6 minutes.
You can do this for longer periods as mind becomes quieter. This
is the first Jhàna (meditation stage of understanding) and it will
arise when you have let go of sensual pleasure for a period of
time, and have also let go of unwholesome habits or states of
mind (the craving and clinging) which stop the meditator from
having a mind without distractions in it.
Once you have experienced this state of calm, you will begin to
realize the reasons that you are meditating. At that time, mind is
nicely composed and happy with very few distractions. There is
more peace of mind than has ever been experienced before.
Then, after that experience, you become enthusiastic and want
it to happen every time you sit. BUT, that very desire to have
those calm states of mind is the very thing which stops them
from arising! You then try even harder and put in more effort.
Unfortunately, mind only becomes more and more restless and
unsettled.
This is due to the desire for something to happen in a particular
way. When it doesn’t happen that way, you have the tendency
to push harder and try to force things to become calm and
tranquil.
As a result of your attachment (craving and clinging), your desire
to have this occur as you want it to be, you can’t experience this
calm stage of meditation again. This desire causes you to lean
out of the present moment and to try to make the next present
moment the way you want it to be. When that present moment
isn’t right, you try even harder.
However, this calm state of mind will occur again when mind is
relaxed and at ease and you don’t try to push it. Just relax and
let go of that strong desire, calm down and stop expecting things
to work according to your own desires and attachments. After
the first experience of Jhàna (meditation stage of understanding),
mind may become quite active the next time you sit in meditation.
So, laugh and let it be!
But, now your mindfulness is sharp and is able to recognize
when mind’s attention goes away quickly. Then you simply let it
go, open mind up, relax, smile, and return mind’s attention back
to the breath and relaxing.
Calming and relaxing on the in-breath, calming and relaxing
mind on the out-breath helps the meditation. Before long, mind
will settle down again and the joy will arise again. When this joy
fades away, you will again experience a tranquil mind that is a
very comfortable and happy feeling, as well as a mind that is still
and at ease.
At this time, you still have the experience of all the five aggregates
(these aggregates are not affected by craving or clinging). You can
still hear things, or have feelings arise in the body. For example,
you would know when a mosquito or an ant lands on you. You
may have some thoughts about that mosquito or ant, but you
quickly recognize that this is a distraction, you 6R, and you let
it go, relax the tension in the head and mind, smile, then softly
come back to the breath and relaxing.
As you continue to relax, open and calm mind on the in and out-
breath, eventually you will arrive at a stage where there are no
more wandering thoughts and this is when you let go of all of
your thinking thoughts. This is commonly called Noble Silence.
The joy is a little stronger here, and it lasts a little longer. When it
fades away, the comfortable feeling of happiness is stronger and
the calm mind goes deeper into the breath and relaxing.
This state is described:
“again with the stilling of thinking and examining thought, the
monk, enters and abides in the second Jhàna (meditation stage
of understanding), which has self-confidence and singleness
of mind without thinking and examining thought, with joy
and happiness born of stillness of mind.”
The stilling of thinking and examining thought means that at
that time, mind becomes very still and stays on the object of
meditation quite nicely. There is no discursive thinking about the
past or future. However, there can still be observation thoughts.
Remember that true meditation is silent, open observation.
There is still feeling in the body as all of the sense doors are
working and the five aggregates are present. But, for example, if
a sound arises, it doesn’t make mind shake or move. You know
where you are and what you are doing.
The self-confidence mentioned in the sutta, comes from the
confidence you gain when you see clearly for yourself how well
the meditation works. The self-confidence not only arises when
you are sitting in meditation but, also during daily activities. The
singleness of mind means that mind is very calm and doesn’t run
around. Mind is very contented to stay on the breath and relaxing
and keep opening and relaxing on the in and out-breaths. These
are the descriptions of the first two Jhànas (meditation stages).
We now return to the ânàpànasati Sutta.
He trains thus: ‘I shall breathe in experiencing happiness’;
He trains thus: ‘I shall breathe out experiencing happiness.’
As you continue onwards with your practice and keep calming
and relaxing mind, eventually you will reach a stage where the
feeling of joy becomes too coarse and it won’t arise naturally
anymore. This is always a rather comical time for the teacher
because the meditator comes to the teacher and says:
Student: ‘There’s something wrong with my meditation!’
Teacher: ‘Why do you say that?’
Student: ‘I don’t feel any more joy’,
Teacher: ‘Is that bad?’
Student: ‘No, of course not, but still I don’t feel any more joy.
Why?’
Teacher: ‘Do you feel comfortable and more calm than ever
before and does your mind have a strong sense of balance in it
and you feel very much at ease?’
Student: ‘Yes, I feel all of that, but I don’t feel any more joy!’
Teacher: ‘Good, continue. Everything is going along just fine.
Relax and stop demanding that joy arises when you want it to.’
The joy fades away by itself, and a very strong sense of equanimity
and calm becomes apparent. You can still hear sounds, and feel
contact with the body even though eventually the body seems
to disappear. If someone were to touch you during your sitting
meditation, you would know it. It someone made a sound, you
would hear it but, your mind would not go to it. This is what is
meant when the sutta says the meditator has full awareness. It is
described as follows:
“Again, with the fading away of joy, a monk abides in
equanimity, and mindful and fully aware, still feeling
happiness (or pleasure) with the body, he enters upon and
abides in the third Jhàna (meditation stage), on account of
which noble ones announce: ‘He has a pleasant abiding who
has equanimity and is mindful’.
With the description above, you can plainly see that being in the
third Jhàna (meditation stage of understanding); mind is very
clear, alert and balanced. You are aware of what is happening
around you, but mind stays on the object of meditation easily
and comfortably.
Being alert (being mindful) and having equanimity in mind is
an unusual thing to experience because this state of meditation
is the highest and best feeling that you have ever experienced in
your whole life. Furthermore, you are not attached to it due to
the strong equanimity.
At the same time, both body and mind are exceptionally relaxed
and at ease. What a nice state to be in! This is why this state
is praised by noble ones. Besides this easing of the tightness in
the head, the body looses tension and the feeling of sensations
begin to disappear. This is because the tightness in mind causes
tension in the body. But now, mind is so comfortable and tension
free that the tension in the sensation of the body goes away.
When this happens, the body becomes so soft and comfortable
that there is nothing to feel. However, you become aware of it if
anyone were to touch you. This is the meaning of being mindful
and fully aware. Mind knows what is happening around it but it
does not shake or become disturbed.
This is what we call experiencing happiness on the in and out-
breath.
Some “Fixed Concentration Meditation” teachers say that
when one is in this state of Jhàna, the meditator can no longer
experience the body or any of the sense doors. They claim that
the meditator will not know if someone were to hit them with a
stick or someone were to change their positions of their hands
and feet. This is because their minds are so deeply absorbed
into the object that they can’t be fully aware. This is clearly not
true in the meditation described within the suttas or if one were
practicing “Tranquil Wisdom Insight Meditation” (TWIM).
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