The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera
Radiating Love to a Spiritual Friend
After sending loving and kind thoughts to yourself for about ten
minutes, then begin sending loving and kind thoughts to your
“spiritual friend”. A “spiritual friend” is someone who, when you
think of them and their good qualities, it makes you happy.
This is a friend who is of the same sex, they are alive, and not a
member of your family. This is for right now. Later, you will be able
to send Loving-kindness to all of the members of your family. But
for this training period please choose a friend that you love and
respect.
Once you start sending Loving-kindness to your spiritual friend,
please don’t change to another person. Stay with the same spiritual
friend until you get to the third meditation stage (Jhàna). As you are
sending a sincere wish for your own happiness and then, mentally
you say, “As I wish this feeling of peace and calm (happiness, joy,
whatever) for myself, I wish this feeling for you, too. May you be
well, happy and peaceful.” Then start radiating this feeling of love
and peace to your friend. It is quite important for you to feel the
sincere wish and that you place that feeling in your heart.
Visualization
You also visualize your friend in your mind’s eye. For example, you
can visualize your friend as if they are in a photograph or you can see
them moving around as if in a movie. For some people visualizing
can be somewhat difficult because they don’t realize that one can
visualize with words as well as pictures in their mind. Saying your
friends name and using some words that help to see that person in
your mind’s eye is fine! The exact visualization doesn’t matter. But
when you see your friend, see him or her smiling and happy. This
can help to remind you to be smiling and happy too!
The visualization can be somewhat difficult. It can be cloudy, or
fuzzy, or a long distance away. It can be there for just a moment and
disappear. That’s all right. Don’t try too hard because it will give
you a headache. You want about 75% of your attention spent on
the feeling of Loving-kindness, 20% (more or less, depending on
what is happening) on making a sincere wish and feeling that wish
in your heart. This helps the feeling for your friend’s happiness to
grow. Only about 5% of your time should be spent on visualizing
your friend. As you can see, the Feeling of Loving-kindness is by far the
most important part of the meditation, and the visualization is the
least important part. But still put a little effort into the visualization.
Eventually, it will get better and easier.
Smiling
This is a smiling meditation. While you are sitting and radiating love to
your spiritual friend or to yourself, smile with your mind. Even though
your eyes are closed during the meditation, smile with your eyes. This
helps to let go of tension in your face. Put a little smile on your lips and
put a smile in your heart. Smiling is nice and most helpful to practice
all of the time, but especially when you are sitting in meditation. The
more we can learn to smile the happier mind becomes.
It may sound a little hokie, but scientists have discovered that
the corners of our mouth are very important. The position of the
lips corresponds to different mental states. When the corners of
your lips turn down, your thoughts tend to become heavy and
unwholesome. When the corners of your lips go up, mind becomes
more uplifted and clear so that joy can arise more often.
This is important to remember because a smile can help you to
change your perspective about all kinds of feelings and thoughts.
So try to remember to smile into everything that arises and
everything that you direct your mind’s attention to. In other words,
smile as much as you can into everything.
Dullness of Mind
The more sincere and enthusiastic you are in sending Loving-kindness
to yourself and your spiritual friend, the less you will experience
sleepiness or dullness of mind. When sleepiness or dullness occurs,
your body may begin to slump. This is the only time that you can
move your body to straighten up. But don’t do this too often, either.
If you see your mind starting to dull out, then take more interest
in your friend; see him or her doing things that you truly
appreciate. For example, you can visualize times that they were
helpful and generous, or times when they made you happy and
you laughed with them. This can help to increase your interest
and energy, and then the dullness will subside.
Please, once you begin this meditation, start by sitting for 30
minutes. The first ten minutes you send Loving-kindness to
yourself. The rest of the time, send love to your spiritual friend
(remember to use the same friend all of the time). When your
meditation becomes better and you feel more comfortable, you
can sit for a longer periods of time (whatever is appropriate for
you with your time constraints). But, don’t sit for less than 30
minutes a day in the beginning! Sit more if you have the time.
Active Meditation
This is not simply a passive meditation to be practiced only when
you are sitting in a chair or on a cushion. It’s a meditation to be
practiced all of the time, especially when you do your daily activities.
So many times we walk around in a mental haze of random nonsense
thoughts. Why not try practicing Loving-kindness Meditation
whenever we can possibly remember? When you are walking from
your house to your car, or your car to your job, what is your mind
doing? Ho-humming probably about more nonsense thoughts.
This is the time to notice what your mind is doing in the present
moment and to let go of these distracting thoughts. Relax the tightness
in your head/mind and wish someone happiness! It doesn’t matter
who you send loving thoughts and feelings to in your daily activities.
It can be to the person walking next to you, your spiritual friend,
yourself, or all beings. The key words here are to “send love”, smile,
and feel that sincere wish. Try to do this as much as possible during
the day. The more we focus on sending and radiating loving and kind
thoughts, the more we affect the world around us in a positive way.
As a result, your mind becomes uplifted and happy. Nice!
Benefits of Loving-kindness
There are many benefits to practicing Loving-kindness:
1. You sleep peacefully.
2. You wake up peacefully, easily, and mind is very alert.
3. Disturbing dreams do not occur.
4. People like you.
5. Animals like you.
6. You are protected by the Deva.
7. You are not affected by misfortune from, fire, poison, and
weapons.
8. Meditation progress is faster with this meditation than any
other meditation.
9. Your face becomes radiant and beautiful.
10. You die with a mind free from confusion.
11. If the stage of sainthood if not reached during this lifetime,
one will be born in a Brahmà world.
When you practice Loving-kindness, your mind goes deeper
in meditation and more quickly than with any other type of
meditation.
Actually, the Buddha mentioned Loving-kindness Meditation
well over 100 times and he taught the “Mindfulness of Breathing”
meditation only 8 times in the suttas. So, you can see just how
important he thought it was.
Loving-kindness and Nibbàna
The practice of Loving-kindness Insight Meditation can lead you
directly to the experience of Nibbàna if you follow all of the Brahmà
Vihàras precisely. The Brahmà Vihàras include the practice of Loving-
kindness, Compassion, Joy, and Equanimity. This is mentioned many
times in the suttas which are the original discourses of the Buddha.
Many times other teachers will say that this practice alone doesn’t
directly lead the meditator to the experience of Nibbàna. But, when
Loving-kindness Insight Meditation is practiced as part of the
Brahmà Vihàras (the heavenly abodes), it will take the meditator
“automatically”, without changing the meditation instructions, to
the material (Råpa Jhànas) and immaterial realms (Aråpa Jhànas) up
to the realm of nothingness. All of the Brahmà Vihàras actually arise
by themselves.
This opens the path for you to experience the realm of “neither
perception nor non-perception” and “the cessation of perception,
feeling, and consciousness” which happens right before you see
and truly understand how the impersonal links of Dependent
Origination and the Four Noble Truths occur. When this is seen
and fully understood it is such an eye-opening experience that
Nibbàna takes place.
There is a very special sutta called “The Simile of the Saw” (sutta
number 21, Majjhima Nikàya) which shows the usefulness of
practicing Loving-kindness in your daily life. In order to attain
Nibbàna you must decide to change old unwholesome habits of acting
and speaking into the wholesome habits of having equanimity and
Loving-kindness towards everyone you see or think about. This
sutta shows how to practice your meditation during your daily
activities and this simple instruction leads to true happiness all of
the time.
It says:
“There are these five courses of speech that others may use when
they address you: Their speech may be timely or untimely, true or
untrue, gentle or harsh, connected with good or with harm, spoken
with a mind of loving-kindness or with inner hate. When others
address you their speech may be timely or untimely; when others
address you their speech may be true or untrue; when others address
you their speech may be gentle or harsh; when others address you
their speech may be connected with good or with harm; when others
address you their speech may be connected with loving-kindness or
with inner hate.”
“You should train thus: “My mind will remain unaf fected, and I shall
utter no evil words; I shall abide compassionate for their welfare,
with a mind of loving-kindness, without inner hate. I shall abide
pervading that person with a mind imbued with loving-kindness;
and starting with them, I shall abide pervading loving-kindness to
the all-encompassing world with a mind that is abundant, exalted,
immeasurable, without hostility and without ill-will.”
“If you keep this practice in mind, do you see any course of
speech, trivial, or gross, that you could not endure? Therefore,
you should keep this advice in mind always and that
will lead to your welfare and happiness for a long time.”
This is a good reason to remember to smile all of the time. There are
many advantages to smiling and one of the main reasons is because
smiling will show you what true mindfulness is. Another reason
is when you smile a lot, joy arises very easily while you are doing
your daily activities. When joy arises, mind is exceptionally bright,
clear, alert, and agile. It is easy to see when mind starts to get pulled
down into unwholesome states and with that mindfulness present
it becomes very easy to 6R and come back to smiling.
I hope these instructions are helpful and that by practicing in this
way you will benefit greatly and lead a truly happy and healthy
life.
Wednesday, May 2, 2012
The Breath of Love - Loving-kindness Meditation
The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera
2
Loving-kindness
Meditation
One of the favorite things I like to do with students who have ever
practiced the breath meditation without the 6R’s, is to ask them to
take Mettà as their object of meditation while they learning TWIM
first. I do this because it is easier for them to progress without
having to break old bad habits from a previous practice, before they
can learn to 6R smoothly.
IF they are not progressing extremely well, later on, they can decide
to go back to the breath. But usually students do not because of how
much emphasis the Buddha placed on practicing this meditation in
the texts. The Loving-kindness Meditation was practiced far more
often then the Breathing Meditation. When bad habits are already
operating with breath mediation it makes is very hard to investigate
a new practice. If their cup is full they have to empty it before they
can taste something new. If you can learn Loving-kindness from an
empty cup, you are in great shape with a beginner’s mind.
So, right up front, I am going to suggest that you try TWIM in this
way and let the breath or any other practice go for awhile; at least for
two weeks to a month to see what can happen. When you practice,
please follow the instructions VERY carefully and exactly.
Now, these instructions were given by me on July 3, 2000, at the
Washington Buddhist Vihàra in Washington, DC and to this day,
they have not changed much at all. They include the practice of
“Tranquil Wisdom Insight Meditation” (TWIM) and the practice of
the “Four Foundations of Mindfulness” at the same time.
These instructions may be a little different than what you are used
to, because this I have followed the instructions given in the suttas
very closely. If you practice in this way, the end results can bring
great benefit to you and all other people around you. This, in turn,
will bring true happiness in your daily life.
Loving-kindness Meditation
When practicing Loving-kindness Meditation, you first start by
sending loving and kind thoughts to yourself. Begin by remembering
a time when you were happy. When the feeling of happiness arises,
it is a warm glowing or radiating feeling in the center of your chest.
Now, when this feeling arises, make a very sincere wish for your
own happiness and feel that wish. “May I be happy”... “May I be
filled with joy”... “May I be peaceful and calm”... “May I be cheerful
and kind”, etc.
Make any wholesome sincere wish that has meaning for you, feel
the wish in your heart, and radiate that smiling feeling. The key
word here is “sincere”. If your wish isn’t a sincere wish, then it
will turn into a mantra, that is, it may become a statement repeated
by rote, with no real meaning. Then you would be on the surface
repeating the statement while thinking about other things. So, it’s
really important that the wish you make for yourself, and later for
your spiritual friend, has real meaning for you and uses your whole
undivided attention. You then feel that wish and put that smiling
feeling into your heart and radiate it.
Don’t continually repeat the wish for happiness: “May I be happy...
may I be happy... may I be happy... may I be happy”. Make the wish
for your own happiness and feel that wish when the feeling of
Loving-kindness begins to fade a little.
Relax Tension
The following step is a very important part of the meditation:
After every wish for your own happiness, please notice that there
is some slight tension or tightness in your head, in your mind. Let
it go. You do this by relaxing mind completely then smiling. Feel
mind open up and become calm, but, do this only one time.
If the tightness doesn’t go away, never mind, you will be able to let it
go while on the meditation object (your home base).
Don’t continually try to keep relaxing mind without coming back
to the home base. Always softly redirect your smiling tranquil
attention back to the radiating of happiness.
One problem that many meditators seem to have is that they try too
hard! This meditation needs to be done with a soft relaxed mind,
not pushing or making mind stay on the Loving-kindness. If you
try too hard then it will cause you to have a headache. So please do
this Loving-kindness lightly, have fun with meditation, and smile
a lot. The more you smile, the easier the meditation becomes, and
your mindfulness will improve by leaps and bounds.
How to Sit
When you sit in meditation please do not move your body at all.
Sit with your back nicely straight, but not rigid. Try to have every
vertebrae stacked comfortably one on top of the other. This position
has the tendency to bring your chest up a little, so it can be easier to
radiate the feeling of love and the wish.
Sit with your legs in a comfortable position. If you cross them too
tightly, the circulation in your legs may stop, causing your legs to
go to sleep and this becomes very painful. If you need to sit on a
cushion or even in a chair, that is okay. If you sit in a chair, however,
please don’t heavily lean back into it. Leaning heavily back stops
the energy flow up your back and can make you feel sleepy. Just sit
in a comfortable way.
The most important part of this is to sit completely still. Please
don’t move your body at all while sitting. Don’t wiggle your toes;
don’t wiggle your fingers; don’t scratch; don’t rub; don’t rock your
body; don’t change your posture at all. In fact, if you can sit as still
as a Buddha image, this would be the best! If you move around, it
becomes a big distraction to your practice and you won’t progress
very quickly at all.
While you are sitting, radiating the warm—glowing feeling of Loving-
kindness in the center of your chest, making and feeling the sincere
wish, and feeling that wish in your heart, your mind will wander
away and begin to think about other things. This is normal.
Arising Thoughts
Thoughts are never your enemy! So, please don’t fight with them
or try to push them away or try to suppress them. When a series
of thoughts come up to take you away from your meditation
object, notice that you are not smiling or experiencing the feeling
of Loving-kindness and making a wish for your own happiness.
Then, simply let go of the thought. This means to let the thought be
there by itself without keeping your attention on it. Even if you are
in mid-sentence, just let go of the thought, don’t keep your attention
on it, let it be there by itself. This is done by not continuing to think
the thought, no matter how important it seems at that time.
At this point there is another very important step:
Notice Tension
Notice the tightness or tension in your head/mind, now relax.
There are two halves to everyone’s brain. There is a membrane
called the “meninges” surrounding these two halves. Every time
a thought, feeling, or sensation arises this membrane tightens
around the brain.
This tightness is how craving (tanhà) can be recognized and let go
of. This is also called the cause of suffering or the “Second Noble
Truth”. Relaxing this tightness is the way of letting go of craving
which is called the cessation of suffering or the “Third Noble
Truth”! Feel the tightness open. The brain (a part of the body) and
mind feels like it expands and relaxes. It then becomes very tranquil
and calm.
At this time there are no thoughts and mind is exceptionally clear,
alert, and pure because now there is no more craving or clinging.
Immediately smile and then bring that soft smiling mind back to
your object of meditation, that is, the feeling of Loving-kindness
and making and feeling the wish for your own happiness.
It doesn’t matter how many times your mind goes away and thinks
about other things. What really matters is that you see “HOW”
your mind has become distracted by a thought. The same method
holds true even for any sensation or emotional feeling that pulls
your attention to it. In that case just notice “HOW” the movement
of mind’s attention occurs, “HOW” mind becomes distracted, and
let that distraction go.
Now, relax the tightness or tension in your head/mind, softly smile
and redirect your calm attention back to the object of meditation.
Strengthen Awareness
Learn to let go of any distraction, make a wish for your happiness,
and then relax the tightness caused by the movement of mind’s
attention, and redirect your smiling tranquil attention back to
the feeling of being happy. Every time you return to the Loving-
kindness and make that wish and smile, you are strengthening
your mindfulness (observation power). Please, don’t criticize
yourself because you think that you “should” do better, or that your
thoughts, feeling, sensations and emotional feelings are the enemy
to be squashed and destroyed.
These kinds of critical hard-hearted thoughts and feelings contain
aversion, and aversion is the opposite of the practice of “Loving-
Acceptance”. Loving-kindness and Loving-Acceptance are different
words that say basically the same thing. So please be kind to yourself.
Make this a fun kind of game to play with, not an enemy to fight
with.
The importance of relaxing the tightness or tension after every
thought, sensation, or emotional feeling can’t be stated enough.
When you let go of this tightness you are letting go of craving. It
is very important to understand this because craving is the cause
of all suffering. This tightness or tension is where our wrong idea
about ego-identification occurs. This is how the personal perspective
(wrong view) arises.
Craving and Ego-Identification
Craving and the false idea of a personal “self” (“I”, “Me”, “Mine”)
always manifests as tightness or tension in your head/mind. When
you let go of tightness, what you are actually doing is letting go
of craving and the false idea of a personal “self”. You are letting
go of “ego-identification” with all of the thoughts, bodily feelings,
sensations, and emotional feelings, opinions, concepts, etc. that
arise. This is referred to as clinging (upàdàna). When you let go of
this tightness in mind (craving) you don’t have clinging arise, which
means that all these thoughts, opinions, concepts, ideas, and stories
about why you like or dislike things won’t arise to disturb mind
and pull your attention away from relaxing and having fun with
your meditation. This is how you purify your mind and become
happier and more uplifted, all of the time!
While you are sitting still, there may be some sensations that arise in
your body. You may feel an itch, heat, tension, a feeling of coughing
or wanting to sneeze, or pain. Please don’t move your body at all.
When such a feeling arises, your mind will immediately go to that
feeling, let’s say an itch or cough. You don’t have to direct
mind, it goes by itself. The first thing mind does is think about the
feeling: “I wish this would go away.”... “I want this to stop bothering
me.”... “I hate this feeling.”... “Why doesn’t it just go away?”... “I
want this to stop.”
Every time you entertain these kinds of thought, the sensation
becomes bigger and more intense. It actually turns into an emergency
in your mind. Then you won’t be able to stand it anymore, and you
have to move. But the instructions are: don’t move your body
for any reason at all. Watch the movements of mind’s attention
instead.
So what can you do? You need to open up and allow the feeling to
be there, without trying to change it or make it go away:
Opening Up
First, notice that your mind’s attention has gone to the itch or cough,
etc., and the thoughts about that sensation. Now, let go of those
thoughts, simply let them be there without keeping your attention
on them. Next notice the tightness in your head/mind and relax.
Every time a sensation (or emotional feeling) arises, it is only natural
for mind to wrap a mental tight fist around it; this tight mental fist
is aversion. So, open up and allow the itch (or emotional feeling)
to be there. Remember that it is okay if the tightness doesn’t go away
immediately.
The “Truth (Dhamma) of the present moment”, is that when an
itch or any other sensation arises, it is there. What you do with this
Dhamma dictates whether you will suffer more unnecessarily or
not. Resisting the itch and trying to think it away, trying to make it
different than it is, produces more both subtle and gross pain.
Five Aggregates
We have five different things or bunches of things that make up this
mind/body process, they are called the Five Aggregates.
They are:
Physical Body (1. kàya)
Feeling (2. vedanà)
Perception (3. sannà)
Thought (formations—4. sankhara)
Consciousness (5. vinnàna)
As you can see feelings, are one thing and thoughts (formations)
are another. If you try to control your feelings with your thoughts,
the resistance that you have to this feeling causes it to get bigger
and more intense. In fact, it becomes so big that it turns into a true
emergency (real un-satisfactoriness—dukkha), and you can’t stand
the sensation (or emotional feeling) anymore. Then you have to
move. While you are sitting in meditation, if you move your body
even a little bit, it breaks the continuity of practice and you have to
start over again.
Letting go of the thoughts about the sensation (or emotional feeling)
means that you are letting them be there by themselves without
keeping your attention on them. The want to control the feeling
with your thoughts is only natural, but, it leads to immeasurable
amounts of suffering! It also means that you are letting go of craving
when you relax, which directly leads to the cessation of suffering.
Next, you notice the tight mental fist wrapped around the sensation,
and, let go of that aversion to it. Simply allow the itch or cough
(sensation or emotional feeling) to be there by itself. See it as if it were
a bubble floating in the air and let the bubble float freely. Whichever
way the wind blows, the bubble will float in that direction. If the
wind changes and blows in another direction, the bubble goes in
that direction without any resistance at all.
This practice is learning how to lovingly-accept whatever arises
in the present moment. Now, again notice that subtle tightness or
tension in your head/mind, relax, smile, and softly redirect your
gentle loving attention back to the feeling of radiating love from
your heart and making a wish for your own happiness.
The 6R’s:
The true nature of these kinds of feeling (which includes both
mental and emotional feelings), and sensations are that they don’t
go away right away. So, your mind will bounce back and forth
from your object of meditation and to that feeling (that is smiling,
radiating the feeling of love, and then making and feeling a sincere
wish for your happiness). Every time this happens you use the 6R’s
which are:
*Recognize – *Release – *Relax – *Re-smile – *Return – *Repeat
The 6R’s is the way to remember this practice:
Recognize: Be alert or mindful with what arises in the present
moment. Recognize any distractions that pull mind’s attention
from the meditation object.
Release: Let go of any thoughts, sensations or emotional feelings.
Remember its O.K. for that thought, sensation, or emotional feeling
to be there because that is the truth (Dhamma) of the present
moment. Allow the thought, sensation, or emotional feeling to be,
without trying to make it be anything other than it is.
Relax: Relax the tightness! Let go of the tight mental fist around the
feeling and let it be. Tranquilize both body and mind.
Re-Smile: Remember that this is a smiling meditation and it is
helpful to smile as much as possible.
Return: Come back to your object of meditation by gently re-
directing your tranquil attention back to radiating the feeling of
love, making a sincere wish for your happiness, and feeling that
wish in your heart.
Repeat: Continue on with your meditation of radiating Loving-
kindness, making and feeling the wish, and visualizing your
spiritual friend for as long as you can.
Author
Most Venerable Bhante Vimalaramsi Mahàthera
2
Loving-kindness
Meditation
One of the favorite things I like to do with students who have ever
practiced the breath meditation without the 6R’s, is to ask them to
take Mettà as their object of meditation while they learning TWIM
first. I do this because it is easier for them to progress without
having to break old bad habits from a previous practice, before they
can learn to 6R smoothly.
IF they are not progressing extremely well, later on, they can decide
to go back to the breath. But usually students do not because of how
much emphasis the Buddha placed on practicing this meditation in
the texts. The Loving-kindness Meditation was practiced far more
often then the Breathing Meditation. When bad habits are already
operating with breath mediation it makes is very hard to investigate
a new practice. If their cup is full they have to empty it before they
can taste something new. If you can learn Loving-kindness from an
empty cup, you are in great shape with a beginner’s mind.
So, right up front, I am going to suggest that you try TWIM in this
way and let the breath or any other practice go for awhile; at least for
two weeks to a month to see what can happen. When you practice,
please follow the instructions VERY carefully and exactly.
Now, these instructions were given by me on July 3, 2000, at the
Washington Buddhist Vihàra in Washington, DC and to this day,
they have not changed much at all. They include the practice of
“Tranquil Wisdom Insight Meditation” (TWIM) and the practice of
the “Four Foundations of Mindfulness” at the same time.
These instructions may be a little different than what you are used
to, because this I have followed the instructions given in the suttas
very closely. If you practice in this way, the end results can bring
great benefit to you and all other people around you. This, in turn,
will bring true happiness in your daily life.
Loving-kindness Meditation
When practicing Loving-kindness Meditation, you first start by
sending loving and kind thoughts to yourself. Begin by remembering
a time when you were happy. When the feeling of happiness arises,
it is a warm glowing or radiating feeling in the center of your chest.
Now, when this feeling arises, make a very sincere wish for your
own happiness and feel that wish. “May I be happy”... “May I be
filled with joy”... “May I be peaceful and calm”... “May I be cheerful
and kind”, etc.
Make any wholesome sincere wish that has meaning for you, feel
the wish in your heart, and radiate that smiling feeling. The key
word here is “sincere”. If your wish isn’t a sincere wish, then it
will turn into a mantra, that is, it may become a statement repeated
by rote, with no real meaning. Then you would be on the surface
repeating the statement while thinking about other things. So, it’s
really important that the wish you make for yourself, and later for
your spiritual friend, has real meaning for you and uses your whole
undivided attention. You then feel that wish and put that smiling
feeling into your heart and radiate it.
Don’t continually repeat the wish for happiness: “May I be happy...
may I be happy... may I be happy... may I be happy”. Make the wish
for your own happiness and feel that wish when the feeling of
Loving-kindness begins to fade a little.
Relax Tension
The following step is a very important part of the meditation:
After every wish for your own happiness, please notice that there
is some slight tension or tightness in your head, in your mind. Let
it go. You do this by relaxing mind completely then smiling. Feel
mind open up and become calm, but, do this only one time.
If the tightness doesn’t go away, never mind, you will be able to let it
go while on the meditation object (your home base).
Don’t continually try to keep relaxing mind without coming back
to the home base. Always softly redirect your smiling tranquil
attention back to the radiating of happiness.
One problem that many meditators seem to have is that they try too
hard! This meditation needs to be done with a soft relaxed mind,
not pushing or making mind stay on the Loving-kindness. If you
try too hard then it will cause you to have a headache. So please do
this Loving-kindness lightly, have fun with meditation, and smile
a lot. The more you smile, the easier the meditation becomes, and
your mindfulness will improve by leaps and bounds.
How to Sit
When you sit in meditation please do not move your body at all.
Sit with your back nicely straight, but not rigid. Try to have every
vertebrae stacked comfortably one on top of the other. This position
has the tendency to bring your chest up a little, so it can be easier to
radiate the feeling of love and the wish.
Sit with your legs in a comfortable position. If you cross them too
tightly, the circulation in your legs may stop, causing your legs to
go to sleep and this becomes very painful. If you need to sit on a
cushion or even in a chair, that is okay. If you sit in a chair, however,
please don’t heavily lean back into it. Leaning heavily back stops
the energy flow up your back and can make you feel sleepy. Just sit
in a comfortable way.
The most important part of this is to sit completely still. Please
don’t move your body at all while sitting. Don’t wiggle your toes;
don’t wiggle your fingers; don’t scratch; don’t rub; don’t rock your
body; don’t change your posture at all. In fact, if you can sit as still
as a Buddha image, this would be the best! If you move around, it
becomes a big distraction to your practice and you won’t progress
very quickly at all.
While you are sitting, radiating the warm—glowing feeling of Loving-
kindness in the center of your chest, making and feeling the sincere
wish, and feeling that wish in your heart, your mind will wander
away and begin to think about other things. This is normal.
Arising Thoughts
Thoughts are never your enemy! So, please don’t fight with them
or try to push them away or try to suppress them. When a series
of thoughts come up to take you away from your meditation
object, notice that you are not smiling or experiencing the feeling
of Loving-kindness and making a wish for your own happiness.
Then, simply let go of the thought. This means to let the thought be
there by itself without keeping your attention on it. Even if you are
in mid-sentence, just let go of the thought, don’t keep your attention
on it, let it be there by itself. This is done by not continuing to think
the thought, no matter how important it seems at that time.
At this point there is another very important step:
Notice Tension
Notice the tightness or tension in your head/mind, now relax.
There are two halves to everyone’s brain. There is a membrane
called the “meninges” surrounding these two halves. Every time
a thought, feeling, or sensation arises this membrane tightens
around the brain.
This tightness is how craving (tanhà) can be recognized and let go
of. This is also called the cause of suffering or the “Second Noble
Truth”. Relaxing this tightness is the way of letting go of craving
which is called the cessation of suffering or the “Third Noble
Truth”! Feel the tightness open. The brain (a part of the body) and
mind feels like it expands and relaxes. It then becomes very tranquil
and calm.
At this time there are no thoughts and mind is exceptionally clear,
alert, and pure because now there is no more craving or clinging.
Immediately smile and then bring that soft smiling mind back to
your object of meditation, that is, the feeling of Loving-kindness
and making and feeling the wish for your own happiness.
It doesn’t matter how many times your mind goes away and thinks
about other things. What really matters is that you see “HOW”
your mind has become distracted by a thought. The same method
holds true even for any sensation or emotional feeling that pulls
your attention to it. In that case just notice “HOW” the movement
of mind’s attention occurs, “HOW” mind becomes distracted, and
let that distraction go.
Now, relax the tightness or tension in your head/mind, softly smile
and redirect your calm attention back to the object of meditation.
Strengthen Awareness
Learn to let go of any distraction, make a wish for your happiness,
and then relax the tightness caused by the movement of mind’s
attention, and redirect your smiling tranquil attention back to
the feeling of being happy. Every time you return to the Loving-
kindness and make that wish and smile, you are strengthening
your mindfulness (observation power). Please, don’t criticize
yourself because you think that you “should” do better, or that your
thoughts, feeling, sensations and emotional feelings are the enemy
to be squashed and destroyed.
These kinds of critical hard-hearted thoughts and feelings contain
aversion, and aversion is the opposite of the practice of “Loving-
Acceptance”. Loving-kindness and Loving-Acceptance are different
words that say basically the same thing. So please be kind to yourself.
Make this a fun kind of game to play with, not an enemy to fight
with.
The importance of relaxing the tightness or tension after every
thought, sensation, or emotional feeling can’t be stated enough.
When you let go of this tightness you are letting go of craving. It
is very important to understand this because craving is the cause
of all suffering. This tightness or tension is where our wrong idea
about ego-identification occurs. This is how the personal perspective
(wrong view) arises.
Craving and Ego-Identification
Craving and the false idea of a personal “self” (“I”, “Me”, “Mine”)
always manifests as tightness or tension in your head/mind. When
you let go of tightness, what you are actually doing is letting go
of craving and the false idea of a personal “self”. You are letting
go of “ego-identification” with all of the thoughts, bodily feelings,
sensations, and emotional feelings, opinions, concepts, etc. that
arise. This is referred to as clinging (upàdàna). When you let go of
this tightness in mind (craving) you don’t have clinging arise, which
means that all these thoughts, opinions, concepts, ideas, and stories
about why you like or dislike things won’t arise to disturb mind
and pull your attention away from relaxing and having fun with
your meditation. This is how you purify your mind and become
happier and more uplifted, all of the time!
While you are sitting still, there may be some sensations that arise in
your body. You may feel an itch, heat, tension, a feeling of coughing
or wanting to sneeze, or pain. Please don’t move your body at all.
When such a feeling arises, your mind will immediately go to that
feeling, let’s say an itch or cough. You don’t have to direct
mind, it goes by itself. The first thing mind does is think about the
feeling: “I wish this would go away.”... “I want this to stop bothering
me.”... “I hate this feeling.”... “Why doesn’t it just go away?”... “I
want this to stop.”
Every time you entertain these kinds of thought, the sensation
becomes bigger and more intense. It actually turns into an emergency
in your mind. Then you won’t be able to stand it anymore, and you
have to move. But the instructions are: don’t move your body
for any reason at all. Watch the movements of mind’s attention
instead.
So what can you do? You need to open up and allow the feeling to
be there, without trying to change it or make it go away:
Opening Up
First, notice that your mind’s attention has gone to the itch or cough,
etc., and the thoughts about that sensation. Now, let go of those
thoughts, simply let them be there without keeping your attention
on them. Next notice the tightness in your head/mind and relax.
Every time a sensation (or emotional feeling) arises, it is only natural
for mind to wrap a mental tight fist around it; this tight mental fist
is aversion. So, open up and allow the itch (or emotional feeling)
to be there. Remember that it is okay if the tightness doesn’t go away
immediately.
The “Truth (Dhamma) of the present moment”, is that when an
itch or any other sensation arises, it is there. What you do with this
Dhamma dictates whether you will suffer more unnecessarily or
not. Resisting the itch and trying to think it away, trying to make it
different than it is, produces more both subtle and gross pain.
Five Aggregates
We have five different things or bunches of things that make up this
mind/body process, they are called the Five Aggregates.
They are:
Physical Body (1. kàya)
Feeling (2. vedanà)
Perception (3. sannà)
Thought (formations—4. sankhara)
Consciousness (5. vinnàna)
As you can see feelings, are one thing and thoughts (formations)
are another. If you try to control your feelings with your thoughts,
the resistance that you have to this feeling causes it to get bigger
and more intense. In fact, it becomes so big that it turns into a true
emergency (real un-satisfactoriness—dukkha), and you can’t stand
the sensation (or emotional feeling) anymore. Then you have to
move. While you are sitting in meditation, if you move your body
even a little bit, it breaks the continuity of practice and you have to
start over again.
Letting go of the thoughts about the sensation (or emotional feeling)
means that you are letting them be there by themselves without
keeping your attention on them. The want to control the feeling
with your thoughts is only natural, but, it leads to immeasurable
amounts of suffering! It also means that you are letting go of craving
when you relax, which directly leads to the cessation of suffering.
Next, you notice the tight mental fist wrapped around the sensation,
and, let go of that aversion to it. Simply allow the itch or cough
(sensation or emotional feeling) to be there by itself. See it as if it were
a bubble floating in the air and let the bubble float freely. Whichever
way the wind blows, the bubble will float in that direction. If the
wind changes and blows in another direction, the bubble goes in
that direction without any resistance at all.
This practice is learning how to lovingly-accept whatever arises
in the present moment. Now, again notice that subtle tightness or
tension in your head/mind, relax, smile, and softly redirect your
gentle loving attention back to the feeling of radiating love from
your heart and making a wish for your own happiness.
The 6R’s:
The true nature of these kinds of feeling (which includes both
mental and emotional feelings), and sensations are that they don’t
go away right away. So, your mind will bounce back and forth
from your object of meditation and to that feeling (that is smiling,
radiating the feeling of love, and then making and feeling a sincere
wish for your happiness). Every time this happens you use the 6R’s
which are:
*Recognize – *Release – *Relax – *Re-smile – *Return – *Repeat
The 6R’s is the way to remember this practice:
Recognize: Be alert or mindful with what arises in the present
moment. Recognize any distractions that pull mind’s attention
from the meditation object.
Release: Let go of any thoughts, sensations or emotional feelings.
Remember its O.K. for that thought, sensation, or emotional feeling
to be there because that is the truth (Dhamma) of the present
moment. Allow the thought, sensation, or emotional feeling to be,
without trying to make it be anything other than it is.
Relax: Relax the tightness! Let go of the tight mental fist around the
feeling and let it be. Tranquilize both body and mind.
Re-Smile: Remember that this is a smiling meditation and it is
helpful to smile as much as possible.
Return: Come back to your object of meditation by gently re-
directing your tranquil attention back to radiating the feeling of
love, making a sincere wish for your happiness, and feeling that
wish in your heart.
Repeat: Continue on with your meditation of radiating Loving-
kindness, making and feeling the wish, and visualizing your
spiritual friend for as long as you can.
The Breath of Love - True Knowledge and Deliverance
The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera
Fulfillment of True Knowledge and Deliverance
41] “And how, Monks, do the Seven Enlightenment Factors,
developed and cultivated, fulfill true knowledge and
deliverance?
42] “Here, Monks, a Monk develops mindfulness enlightenment
factor, which is supported by seclusion, dispassion, and
cessation, and ripens in relinquishment.
The term “supported by seclusion” means that one must gain
the lowest Jhàna (meditation stage). As was stated above, the
description of the first Jhàna starts with “to be secluded from
sensual pleasure, then to be secluded from unwholesome
states”. At that time, mind is alert and stays on the object of
meditation with clarity, i.e. no distractions.
If a distraction begins to arise, mindfulness recognizes that and
lets it go. Next, the description says the happiness experienced
comes about by being born of seclusion. This is how the
mindfulness enlightenment factor is supported by seclusion.
Dispassion means mind is free from attachments and clinging, i.e.,
not thinking or analyzing. Gaining to the fourth Jhàna (meditation
stage) means to reach a stage of having an imperturbable mind,
or a mind that has such strong equanimity that it becomes
dispassionate. This is how the mindfulness enlightenment factor
is supported by dispassion.
Cessation here means the ceasing of defilements and ego-
identification with what arises.
Being mindful is a term that always had a kind of slippery
meaning and it is not what most people think. Its meaning is
very simple and precise when it is seen as observing mind, or
attention, or alertness of attention. Being truly mindful means
to see what mind is doing at all times, then let go of the things
that cause tension to arise in the head, relax and tranquilize both
body and mind. It includes observing how this whole process
works and allows it to be, without getting involved in the drama
of things. Not getting involved with the drama of things means,
to not identify with, or take personally this impersonal process
or try to control the present moment.
‘Being mindful’ means ‘to lovingly open one’s mind and let go
of all identification with that distraction, then relax the tension
in the head and in mind’, so that one can see things clearly and
calmly. Whenever you try to resist or control what is happening
in the present moment, at that time, you are fighting with the
‘Dhamma’ or ‘Truth of the Present Moment’.
This fighting with the reality of the present moment causes so
much un-satisfactoriness and suffering to arise. However, when
you are mindful and see clearly that this is just phenomena
arising and passing away, you can open up and accept it, without
hardening your mind or resisting in any way. This time, joyful
interest is very important because when mind has some joy in it
there is no anger, jealousy, aversion, fear, or anxiety, etc.
Joyful interest helps the meditator to have the proper perspective
to impersonally see what happens in the moment. When mind is
uplifted, you see that whatever arises is just part of a continuing
process which you can learn from. Joy causes mind to be uplifted,
which is why it is an enlightenment factor and very important to
one’s practice. Also, when joy is in your mind, you are pleasant
to be around.
Remember, the acronym that is very helpful to use is DROPSS.
It stands for Don’t Resist Or Push, SMILE and Soften mind and
accept everything when it occurs, because that is the ‘Dhamma
of the Moment’.
When you continue on with your practice, mind will eventually
attain to the higher and more subtle stages of meditations (Aråpa
Jhànas). At that time, mind experiences the realm of ‘nothingness’.
This is what is called cessation. It is called this because there is
nothing more to watch outside of mind. When you experience
the realm of ‘nothingness’, mind is watching nothing. But mind
is still there and the different enlightenment factors can arise
along with the five aggregates which are affected by clinging.
Also, some hindrances can still arise and knock you out of that
exalted state. Thus, there is nothing for mind to watch outside of
itself, and yet, there is still lots to see. This is how the mindfulness
enlightenment factor is supported by cessation.
When you experience the realm of neither-perception nor non-
perception, and keep opening and relaxing mind, eventually
you will experience the cessation of perception and feeling
(Nirodha-Samàpatti). During this occurrence, you will not know
this turning off of consciousness because you have no perception
or feeling at all! This is the only stage of meditation where this
phenomenon occurs. This meditation state is still mundane; it is
not the Supramundane Nibbàna yet.
How can you know what is happening without perception or
feeling? It is only when the perception and feeling come back,
and if mindfulness is sharp enough, will you can see directly,
each and every link of Dependent Origination forwards, one by
one as they occur. Even this is not the Supramundane State of
Nibbàna.
The links are:
When ignorance arises, then formations arise;
when formations arise, then consciousness arises;
when consciousness arises, mentality-materiality arises;
when mentality-materiality arises, then the six-fold sense base
arises;
when the six-fold sense base arises, contact arises;
when contact arises, feeling arises;
when feeling arises, craving arises;
when craving arises, then clinging arises;
when clinging arises, then habitual tendencies arise;
when habitual tendencies arise, birth arises;
when birth arises, then old age, death arises.
After this arising phenomenon ends, and at that point, you will
experience the cessation of the Dependent Origination, which
goes like this:
When ignorance ceases, formations will not arise;
when formations cease, consciousness will not arise;
when consciousness ceases, mentality/materiality will not arise
when the six-fold sense base ceases, contact will not arise;
when contact ceases, feeling will not arise;
when feeling ceases, craving will not arise;
when craving ceases, then clinging will not arise;
when clinging ceases, then habitual tendencies will not arise;
when habitual tendencies cease, birth will not arise;
when birth ceases, old age and death, sorrow lamentation, pain,
grief, and despair, cease.
That is the end of the whole mass of suffering.
The seeing of Dependent Origination both forwards and in
reverse order leads mind to the attainment of the ‘Supramundane
Nibbàna’.
This is where there is a major change in your outlook. Your
mind at that time becomes dispassionate about the belief in
a permanent everlasting ego or self. You see from first hand
experiential knowledge, that this is just an impersonal process
and there is no one controlling the way phenomena arise. They
arise because conditions are right for them to arise. In Buddhist
terms, this is called ‘anattà’ or not-self nature of existence.
You also realize that no one can possibly attain sainthood by
the practice of mere chanting words or phrases or suttas, or the
practice of having rites and rituals done for you by someone else
or by yourself. You have no more doubt about what is the correct
path that leads to the higher stages of purity of mind towards
Arahatship. This is how you become a Sotàpanna and attain the
true path of purification.
There is no other way to attain these exalted stages of being. It
is only through the realization of the Noble Truths by seeing
Dependent Origination. Merely seeing the three characteristics
will not now, nor ever be the experience which leads to the
‘Supramundane Nibbàna’.
This is why all of the Buddha’s appear in the world, to show the
way to realizing the Four Noble Truths.
He develops the mindfulness enlightenment factor….
The investigation of experience enlightenment factor ...
the energy enlightenment factor...
the joy enlightenment factor...
the tranquility enlightenment factor...
the stillness enlightenment factor...
the equanimity enlightenment factor,
which is supported by seclusion, disenchantment, dispassion,
and cessation, which ripens in relinquishment.
ânàpànasati Sutta:
43] “Monks, that is how the Seven Enlightenment Factors,
developed and cultivated, fulfill true knowledge and
deliverance.”
Since this sutta describes the Four Foundations of Mindfulness
and the Seven Enlightenment Factors, the author will conclude
with the last part of the Satipatthàna Sutta. This is taken from
the Majjhima Nikàya sutta number 10, sections 46 to 47. It says:
46) “Monks, if anyone should develop these Four Foundations
of Mindfulness in such a way for seven years, one of two fruits
could be expected for him: either final knowledge here and now,
or if there is a trace of clinging left, non-return.”
This means attaining to the state of being an Anàgàmã or non-
returner
“Let alone seven years, Monks. If anyone should develop these
four foundations of mindfulness in such a way for six years... for
five years... for four years... for three years... for two years... for
one year, one of two fruits could be expected for him: either final
knowledge here and now, or if there is a trace of clinging left,
non-return.”
“Let alone one year, Monks. If anyone should develop these Four
Foundations of Mindfulness in such a way for seven months...
for six months... for five months... for four months... for three
months... for two months... for one month... for a half month
..., one of two fruits could be expected for him: either final
knowledge here and now, or if there is a trace of clinging left,
non-return.”
“Let alone half a month, Monks. If anyone should develop
these Four Foundations of Mindfulness in such a way for seven
days, one of two fruits could be expected for him: either final
knowledge here and now, or if there is a trace of clinging left,
non-return.”
47) “So, it was with reference to this that it was said: ‘Monks,
this is a ‘direct path’ …
Some translations say ‘This is the only way’, but that doesn’t
say it in the correct way—a direct path or way, says this much
more clearly and with less confusion.
… for the purification of beings, for the surmounting of sorrow
and lamentation, for the disappearance of pain and grief, for the
attainment of the true way, for the realization of Nibbàna—
namely, the Four Foundations of Mindfulness.’
That is what the Blessed One said. The Monks were satisfied
and delighted in the Blessed One’s words.”
This is a pretty big claim which is not made up by the author.
He is only reporting what is in the suttas. When you are serious
about the practice of developing mind through the ‘Tranquility’
of the ‘Mindfulness of Breathing’, you can reach the final goal.
When you reach the first pleasant abiding (the first Jhàna) and
if you continue on with their practice, you have the potential to
attain either the stage of ‘Anàgàmã’ or ‘Arahat’. This is what the
Buddha said. If you are ardent, and continues without changing
or stopping in your practice, then surely you will reach the goal
which is described.
Again, remember that the only way to attain the Supramundane
Nibbàna is by realizing Dependent Origination both forwards and
in reverse order. There is no other way because this is the seeing and
realizing of the Four Noble Truths which forms the main teaching of
the Buddha. Great fruits and benefits accrue to those who practice
according to the instructions prescribed by the Buddha.
SâDHU... SâDHU... SâDHU....
If there are any mistakes in this book, the author takes full
responsibility and requests that these mistakes be pointed out
to him. The sincere wish of the author is that all who practice
meditation, will continue on with their efforts until they reach
the highest and best state possible, that is, the attainment of Final
Liberation, the Supramundane Nibbàna.
May all those who are sincere, know and understand the Four
Noble Truths and Dependent Origination through direct
knowledge, attain the highest goal. May all practitioners of the
Buddha’s path, realize all of the links of Dependent Origination
quickly, and easily in this very lifetime; so that their suffering
will soon be overcome.
* * * * * * *
The author would like to share the merit accrued by the writing
of this book with his parents, relatives, helpers and all beings so
that they can eventually attain the highest Bliss and be free from
all suffering
Sharing of Merit
May suffering ones be suffering free
And the fear struck fearless be.
May the grieving shed all grief
And may all beings find relief.
May all beings share in this merit
That we have thus acquired
For the acquisition of
all kind of happiness.
May beings inhabiting space and earth
Devas and Nagas of mighty power
Share in this merit of ours.
May they long protect
the Buddha’s Dispensation.
Sàdhu! Sàdhu! Sàdhu!
Footnotes
[1] The author refers to the ânàpànasati Sutta, which includes
the Four Foundations of Mindfulness, as well as the Seven
Enlightenment Factors.
[2] See Thus Have I Heard. The Long Discourses of the Buddha,
translated by Maurice Walshe, Wisdom Publications (1987),
p.556.
[3] See Mahàsaccaka Sutta, sutta number 36 of Majjhima
Nikàya.
[4] This means all nine of them! They are the four material Jhànas,
the four immaterial Jhànas and the cessation of perception and
feelings.
[5] Here, the word ‘Jhàna’ carries the meaning of absorption
concentration (appanà samàdhi), or access concentration (upacàra
samàdhi)— This is the stage right before mind becomes absorbed
into the object of meditation. These are the standard definitions
as given by other teachers.
[6] In this context, it only means absorption (appanà samàdhi) and
not access concentration (upacàra samàdhi).
[7] Some meditation teachers call this momentary concentration
or moment-to-moment concentration (khanika samàdhi)
[8] Notice the plural form of the word sutta—this means seeing
the agreement many times.
[9] This ceremony marks the end of the rains retreat where the
Bhikkhus gathered together to confess any slight wrong doing
which they may have committed.
[10] This refers to talking and idle gossip. The Bhikkhus waited
patiently, and quietly doing their own meditation practices of
expanding the silent mind and having clear mindfulness while
waiting for the Buddha to speak.
[11] This refers to mindfulness of the body, mindfulness of
feelings, mindfulness of consciousness, and mindfulness of
mind objects.
[12] For example, see Mahàsakuludayi Sutta, sutta number 77
and Anupada Sutta, sutta number 111. Both of these suttas are
found in the Majjhima Nikàya.
Author
Most Venerable Bhante Vimalaramsi Mahàthera
Fulfillment of True Knowledge and Deliverance
41] “And how, Monks, do the Seven Enlightenment Factors,
developed and cultivated, fulfill true knowledge and
deliverance?
42] “Here, Monks, a Monk develops mindfulness enlightenment
factor, which is supported by seclusion, dispassion, and
cessation, and ripens in relinquishment.
The term “supported by seclusion” means that one must gain
the lowest Jhàna (meditation stage). As was stated above, the
description of the first Jhàna starts with “to be secluded from
sensual pleasure, then to be secluded from unwholesome
states”. At that time, mind is alert and stays on the object of
meditation with clarity, i.e. no distractions.
If a distraction begins to arise, mindfulness recognizes that and
lets it go. Next, the description says the happiness experienced
comes about by being born of seclusion. This is how the
mindfulness enlightenment factor is supported by seclusion.
Dispassion means mind is free from attachments and clinging, i.e.,
not thinking or analyzing. Gaining to the fourth Jhàna (meditation
stage) means to reach a stage of having an imperturbable mind,
or a mind that has such strong equanimity that it becomes
dispassionate. This is how the mindfulness enlightenment factor
is supported by dispassion.
Cessation here means the ceasing of defilements and ego-
identification with what arises.
Being mindful is a term that always had a kind of slippery
meaning and it is not what most people think. Its meaning is
very simple and precise when it is seen as observing mind, or
attention, or alertness of attention. Being truly mindful means
to see what mind is doing at all times, then let go of the things
that cause tension to arise in the head, relax and tranquilize both
body and mind. It includes observing how this whole process
works and allows it to be, without getting involved in the drama
of things. Not getting involved with the drama of things means,
to not identify with, or take personally this impersonal process
or try to control the present moment.
‘Being mindful’ means ‘to lovingly open one’s mind and let go
of all identification with that distraction, then relax the tension
in the head and in mind’, so that one can see things clearly and
calmly. Whenever you try to resist or control what is happening
in the present moment, at that time, you are fighting with the
‘Dhamma’ or ‘Truth of the Present Moment’.
This fighting with the reality of the present moment causes so
much un-satisfactoriness and suffering to arise. However, when
you are mindful and see clearly that this is just phenomena
arising and passing away, you can open up and accept it, without
hardening your mind or resisting in any way. This time, joyful
interest is very important because when mind has some joy in it
there is no anger, jealousy, aversion, fear, or anxiety, etc.
Joyful interest helps the meditator to have the proper perspective
to impersonally see what happens in the moment. When mind is
uplifted, you see that whatever arises is just part of a continuing
process which you can learn from. Joy causes mind to be uplifted,
which is why it is an enlightenment factor and very important to
one’s practice. Also, when joy is in your mind, you are pleasant
to be around.
Remember, the acronym that is very helpful to use is DROPSS.
It stands for Don’t Resist Or Push, SMILE and Soften mind and
accept everything when it occurs, because that is the ‘Dhamma
of the Moment’.
When you continue on with your practice, mind will eventually
attain to the higher and more subtle stages of meditations (Aråpa
Jhànas). At that time, mind experiences the realm of ‘nothingness’.
This is what is called cessation. It is called this because there is
nothing more to watch outside of mind. When you experience
the realm of ‘nothingness’, mind is watching nothing. But mind
is still there and the different enlightenment factors can arise
along with the five aggregates which are affected by clinging.
Also, some hindrances can still arise and knock you out of that
exalted state. Thus, there is nothing for mind to watch outside of
itself, and yet, there is still lots to see. This is how the mindfulness
enlightenment factor is supported by cessation.
When you experience the realm of neither-perception nor non-
perception, and keep opening and relaxing mind, eventually
you will experience the cessation of perception and feeling
(Nirodha-Samàpatti). During this occurrence, you will not know
this turning off of consciousness because you have no perception
or feeling at all! This is the only stage of meditation where this
phenomenon occurs. This meditation state is still mundane; it is
not the Supramundane Nibbàna yet.
How can you know what is happening without perception or
feeling? It is only when the perception and feeling come back,
and if mindfulness is sharp enough, will you can see directly,
each and every link of Dependent Origination forwards, one by
one as they occur. Even this is not the Supramundane State of
Nibbàna.
The links are:
When ignorance arises, then formations arise;
when formations arise, then consciousness arises;
when consciousness arises, mentality-materiality arises;
when mentality-materiality arises, then the six-fold sense base
arises;
when the six-fold sense base arises, contact arises;
when contact arises, feeling arises;
when feeling arises, craving arises;
when craving arises, then clinging arises;
when clinging arises, then habitual tendencies arise;
when habitual tendencies arise, birth arises;
when birth arises, then old age, death arises.
After this arising phenomenon ends, and at that point, you will
experience the cessation of the Dependent Origination, which
goes like this:
When ignorance ceases, formations will not arise;
when formations cease, consciousness will not arise;
when consciousness ceases, mentality/materiality will not arise
when the six-fold sense base ceases, contact will not arise;
when contact ceases, feeling will not arise;
when feeling ceases, craving will not arise;
when craving ceases, then clinging will not arise;
when clinging ceases, then habitual tendencies will not arise;
when habitual tendencies cease, birth will not arise;
when birth ceases, old age and death, sorrow lamentation, pain,
grief, and despair, cease.
That is the end of the whole mass of suffering.
The seeing of Dependent Origination both forwards and in
reverse order leads mind to the attainment of the ‘Supramundane
Nibbàna’.
This is where there is a major change in your outlook. Your
mind at that time becomes dispassionate about the belief in
a permanent everlasting ego or self. You see from first hand
experiential knowledge, that this is just an impersonal process
and there is no one controlling the way phenomena arise. They
arise because conditions are right for them to arise. In Buddhist
terms, this is called ‘anattà’ or not-self nature of existence.
You also realize that no one can possibly attain sainthood by
the practice of mere chanting words or phrases or suttas, or the
practice of having rites and rituals done for you by someone else
or by yourself. You have no more doubt about what is the correct
path that leads to the higher stages of purity of mind towards
Arahatship. This is how you become a Sotàpanna and attain the
true path of purification.
There is no other way to attain these exalted stages of being. It
is only through the realization of the Noble Truths by seeing
Dependent Origination. Merely seeing the three characteristics
will not now, nor ever be the experience which leads to the
‘Supramundane Nibbàna’.
This is why all of the Buddha’s appear in the world, to show the
way to realizing the Four Noble Truths.
He develops the mindfulness enlightenment factor….
The investigation of experience enlightenment factor ...
the energy enlightenment factor...
the joy enlightenment factor...
the tranquility enlightenment factor...
the stillness enlightenment factor...
the equanimity enlightenment factor,
which is supported by seclusion, disenchantment, dispassion,
and cessation, which ripens in relinquishment.
ânàpànasati Sutta:
43] “Monks, that is how the Seven Enlightenment Factors,
developed and cultivated, fulfill true knowledge and
deliverance.”
Since this sutta describes the Four Foundations of Mindfulness
and the Seven Enlightenment Factors, the author will conclude
with the last part of the Satipatthàna Sutta. This is taken from
the Majjhima Nikàya sutta number 10, sections 46 to 47. It says:
46) “Monks, if anyone should develop these Four Foundations
of Mindfulness in such a way for seven years, one of two fruits
could be expected for him: either final knowledge here and now,
or if there is a trace of clinging left, non-return.”
This means attaining to the state of being an Anàgàmã or non-
returner
“Let alone seven years, Monks. If anyone should develop these
four foundations of mindfulness in such a way for six years... for
five years... for four years... for three years... for two years... for
one year, one of two fruits could be expected for him: either final
knowledge here and now, or if there is a trace of clinging left,
non-return.”
“Let alone one year, Monks. If anyone should develop these Four
Foundations of Mindfulness in such a way for seven months...
for six months... for five months... for four months... for three
months... for two months... for one month... for a half month
..., one of two fruits could be expected for him: either final
knowledge here and now, or if there is a trace of clinging left,
non-return.”
“Let alone half a month, Monks. If anyone should develop
these Four Foundations of Mindfulness in such a way for seven
days, one of two fruits could be expected for him: either final
knowledge here and now, or if there is a trace of clinging left,
non-return.”
47) “So, it was with reference to this that it was said: ‘Monks,
this is a ‘direct path’ …
Some translations say ‘This is the only way’, but that doesn’t
say it in the correct way—a direct path or way, says this much
more clearly and with less confusion.
… for the purification of beings, for the surmounting of sorrow
and lamentation, for the disappearance of pain and grief, for the
attainment of the true way, for the realization of Nibbàna—
namely, the Four Foundations of Mindfulness.’
That is what the Blessed One said. The Monks were satisfied
and delighted in the Blessed One’s words.”
This is a pretty big claim which is not made up by the author.
He is only reporting what is in the suttas. When you are serious
about the practice of developing mind through the ‘Tranquility’
of the ‘Mindfulness of Breathing’, you can reach the final goal.
When you reach the first pleasant abiding (the first Jhàna) and
if you continue on with their practice, you have the potential to
attain either the stage of ‘Anàgàmã’ or ‘Arahat’. This is what the
Buddha said. If you are ardent, and continues without changing
or stopping in your practice, then surely you will reach the goal
which is described.
Again, remember that the only way to attain the Supramundane
Nibbàna is by realizing Dependent Origination both forwards and
in reverse order. There is no other way because this is the seeing and
realizing of the Four Noble Truths which forms the main teaching of
the Buddha. Great fruits and benefits accrue to those who practice
according to the instructions prescribed by the Buddha.
SâDHU... SâDHU... SâDHU....
If there are any mistakes in this book, the author takes full
responsibility and requests that these mistakes be pointed out
to him. The sincere wish of the author is that all who practice
meditation, will continue on with their efforts until they reach
the highest and best state possible, that is, the attainment of Final
Liberation, the Supramundane Nibbàna.
May all those who are sincere, know and understand the Four
Noble Truths and Dependent Origination through direct
knowledge, attain the highest goal. May all practitioners of the
Buddha’s path, realize all of the links of Dependent Origination
quickly, and easily in this very lifetime; so that their suffering
will soon be overcome.
* * * * * * *
The author would like to share the merit accrued by the writing
of this book with his parents, relatives, helpers and all beings so
that they can eventually attain the highest Bliss and be free from
all suffering
Sharing of Merit
May suffering ones be suffering free
And the fear struck fearless be.
May the grieving shed all grief
And may all beings find relief.
May all beings share in this merit
That we have thus acquired
For the acquisition of
all kind of happiness.
May beings inhabiting space and earth
Devas and Nagas of mighty power
Share in this merit of ours.
May they long protect
the Buddha’s Dispensation.
Sàdhu! Sàdhu! Sàdhu!
Footnotes
[1] The author refers to the ânàpànasati Sutta, which includes
the Four Foundations of Mindfulness, as well as the Seven
Enlightenment Factors.
[2] See Thus Have I Heard. The Long Discourses of the Buddha,
translated by Maurice Walshe, Wisdom Publications (1987),
p.556.
[3] See Mahàsaccaka Sutta, sutta number 36 of Majjhima
Nikàya.
[4] This means all nine of them! They are the four material Jhànas,
the four immaterial Jhànas and the cessation of perception and
feelings.
[5] Here, the word ‘Jhàna’ carries the meaning of absorption
concentration (appanà samàdhi), or access concentration (upacàra
samàdhi)— This is the stage right before mind becomes absorbed
into the object of meditation. These are the standard definitions
as given by other teachers.
[6] In this context, it only means absorption (appanà samàdhi) and
not access concentration (upacàra samàdhi).
[7] Some meditation teachers call this momentary concentration
or moment-to-moment concentration (khanika samàdhi)
[8] Notice the plural form of the word sutta—this means seeing
the agreement many times.
[9] This ceremony marks the end of the rains retreat where the
Bhikkhus gathered together to confess any slight wrong doing
which they may have committed.
[10] This refers to talking and idle gossip. The Bhikkhus waited
patiently, and quietly doing their own meditation practices of
expanding the silent mind and having clear mindfulness while
waiting for the Buddha to speak.
[11] This refers to mindfulness of the body, mindfulness of
feelings, mindfulness of consciousness, and mindfulness of
mind objects.
[12] For example, see Mahàsakuludayi Sutta, sutta number 77
and Anupada Sutta, sutta number 111. Both of these suttas are
found in the Majjhima Nikàya.
The Breath of Love - Seven Awakening Factors
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.
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.
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.”
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