MEDITATION = AWARENESS (PART – I)

The teaching of the Buddha contains the solution to all problems in life. It involves self-discipline and self-understanding.

Meditation has always been the direct way to perceive for oneself both the problems and their solutions.

The practice brings relaxation, mental stability and calmness in daily life – we could even say it polishes our life.

The purpose of this post is to introduce the reader to the field of meditation. The practice of which is not, as I have explained, withdrawal from the world, but a necessary preparation. Nor is meditation concerned only with the philosophical considerations of sages and monks.

In every activity, in every mode of life, in every occupation, for all people at all times, the practice of meditation can lead us to an appreciation of our individual place in life and of life’s intrinsic value.

Because we become aware more of ourselves as an individual than as a social/political animal, we gain the confidence and clarity of vision to use our powers wisely and for the good of all.

The Buddha encouraged his followers to “Meditate now so that you will not be lethargic and remorseful when the opportunity has passed and age or sickness overtakes you”.

A great master of meditation once said, “Living a meditative life is the same as living as ordinary everyday life…do not waste time”. With those words I close this introduction and I leave you to read on…

“There is no meditation without wisdom, nor wisdom without meditation. One who has both wisdom and meditation is close to peace and emancipation.”

Any religion, including Buddhism, is like a huge tree which has a trunk, roots, and a canopy of leaves, plus flowers, fruits, bark, soft wood and pith.

None of them by themselves can be considered as a tree, but a tree can be made by the union of all these elements.

Similarly, the union of morality, concentration and wisdom is the vital essence which holds together all elements of Buddhism.

On the one hand, no moral practice alone can free us from the predicament of suffering; on the other hand, neither can concentration alone achieve liberation.

It is the combination of both, coupled with wisdom, which leads us to the final goal.

Meditation brings out the practical meaning of all aspects of this understanding. Without a good knowledge of meditation, it is impossible for us to make our practice perfect and to liberate ourselves from suffering.

Attention is an absolutely necessary factor. There are two kinds of attention – Bare Attention and Mindful Attention.

One does not necessarily have to be a meditator to have bare attention, for even animals have it. Without bare attention it is impossible to know anything. Because we are not aware of the speed at which our mind operates, we take it for granted that our mind can know anything without having to pay much attention.

What is more important is the second kind of attention, Mindful Attention, therefore, being an all-important ingredient of meditation, it is this full mindfulness which is an essential aim of all practitioners.

Without any hesitation or reservation. I recommend this timely book on Buddhist meditation written by the Venerable Dr. Medagama Vajiragnana, Chief Sanghanayaka Mahathera of Great Britain.

I cannot think of a Theravada Buddhist monk better qualified than Ven. Dr. Vajiragnana to write a book on meditation in such lucid language. This book, I believe, will satisfy the ever-increasing demand of meditators for guidance and instruction in this vital subject.

Credit to: Venerable Dr. Medagama Vajiragnana, Chief Saṅghanāyaka Mahāthera of Great Britain.

MEDITATION = AWARENESS (PART – II)

MEDITATION IS AWARENESS

The word “meditation” means many different things to many different people.

The fact that it is used in so many religious and philosophical traditions does not mean that it is always used in the same sense.

Some people approach this subject with all sorts of preconceived ideas about what sort of experiences they should expect.

We shall look at the meditations recommended and practiced by the Buddha 2,500 years ago. These practices do not demand adherence to the Buddhist religion.

Practising meditation is not a ritual or a ceremony to be performed. It is in no sense a ‘mystical’ state.

Meditation is a straightforward practice designed to cultivate awareness of the present moment.

The intrinsic value of meditation is that, by making us more aware of ourselves, it can lead us to an appreciation of our individual place in life.

We are able to face the vicissitudes of life quietly, calmly and wisely.

In Buddhism there is one word which describes this precisely, it is Wisdom (Pañña). Pañña is not the same thing as intelligence – it is not accumulated ability.

Wisdom is pure understanding in the present, reality in the here and now. Wisdom sees the truth as the truth, and the false as the false. It is wisdom that enables us to love all beings and has the power to alleviate suffering.

Meditation also helps us live as neurosis-free beings, free from fear and worry.

In the modern world, this alone is enough justification for the regular practice of meditation, but it also brings the further benefits of a greater understanding of life, leading to purity of action, speech and thought, and a deep serenity born of seeing the world as it really is, not as we wish it to be.

The Buddha said, “There are two kind of dis-ease. What are those two? Physical dis-ease and mental dis-ease. There are people who enjoy freedom from physical dis-ease for a year or two…even for a hundred years or more.

But rare in this world are those who enjoy freedom from mental dis-ease even for one moment, except those who are free from mental defilements”.

He referred many times to the benefits and blessings of meditation, teaching its physical and mental benefits as well as its spiritual value.

When the Buddha spoke on the subject, he use the word Bhāvanā. The word ‘meditation’ is in fact not a good translation of the Pāli word Bhāvanā, which means ‘mental culture’ or ‘development’.

This means culture in the fullest sense of the term. It aims at cleansing the mind of impurities and disturbances, such as lustful desires, hatred, anger, jealousy, pride, arrogance, ill-will, indolence, skeptical doubts, worries and restlessness, whilst cultivating such qualities as love, compassion, kindness, concentration, awareness, determination, energy, discernment, confidence, joy, and tranquility.

The more we can fill our minds with positive qualities, the less room there will be for negative feelings to manifest themselves.

Hence, one reason we practice meditation is to train the mind to develop its pleasant qualities and reduce its unpleasant states. There is, however, a more important, more fundamental aim. This is to reach the Truth – wisdom or penetrative knowledge – which Buddhists call Enlightenment.

Ordinarily, our minds are clouded by defilements, so we are unable to see things in their proper nature; it is like looking through a veil or a piece of tinted glass.

We do not see reality, but we see things as we would like them to be.

For example, because we like to perceive our bodies as objects of beauty, we spend much time and effort to decorate them with fine clothes, cosmetics, and perfume.

All of these embellishments prevent us from seeing the real nature of the body, which in its true state is not so attractive.

Buddhist meditation enables us to see things as they really are, shorn of our preconceived ideas, our projections, our likes and dislikes. It leads eventually to the attainment of the highest wisdom.

This does not mean that we have to give up conventional activities – we still have to live in society and we can still carry out our customary actions, such as caring for our bodies, but we are no longer attached to them and we see them for what they are.

Some people think that meditation is only for those people who have problems which need to be sorted out. This is, however, a serious misconception as it ignores the very positive contribution which meditation can make to the way in which we live our lives.

It is a way to bring about peaceful living with a mind that is relaxed and able to understand things that are happening both within us and outside us.

The practice of meditation helps prevent us from becoming upset when difficulties arise, and it develops beneficial qualities such as courage, energy and vision.

One element of the Buddhist path is called right effort. It has four parts. First, we should strive to prevent the arising of unwholesome mental states which have not yet arisen.

Secondly, we should strive to eliminate unwholesome mental states which have already arisen.

Thirdly, we should strive to arouse wholesome mental states which have not yet arisen; and fourthly we should strive to develop those wholesome mental states which have already arisen.

By practicing right effort in order to purify our minds of negative mental states, we can cope with whatever situations we have to face, be worry-free, and enjoy life as it comes.

Happiness and unhappiness lie within our own minds. They are not dependent on our external circumstances, but on how we react to these circumstances. Two people may have the same experience, but one will react by feeling happy, and the other by feeling unhappy.

Meditation helps us to cultivate the happy responses and reduce the unhappy ones. It gives us the courage to withstand life’s inevitable difficulties without disturbing our peace of mind.

The requirements for meditation are time, patience and confidence – the time to practice without interruption at a convenient and conducive time of day, the patience to be aware that the results of meditation may not be experienced or even be noticed for some time, and confidence if its efficacy. What is not demanded is any strict religious observance, rites, or rituals. Nor is it demanded that a middle-aged person all but break his legs assuming a sitting position he may not have used before – all these things are foreign to the spirit of Buddhism.

You can read about meditation in many books and you can hear about it from well-respected teachers, but you will not know meditation until you try it first-hand.

You cannot know the taste of a mango until you eat one yourself. Taste is a personal matter which cannot be fully described by one individual to another. There is no substitute for direct, personal experience.

So it is with meditation, Meditation is something that must be experienced.

No matter how many learned books you may read about the subject, it is practice which counts.

MAY ALL BEINGS BE WELL,

HAPPY AND PEACEFUL!

Credit to: Venerable Dr. Medagama Vajiragnana, Chief Saṅghanāyaka Mahāthera of Great Britain.

MEDITATION = AWARENESS (PART – III)

There are two kinds of Buddhist meditation: Calming Meditation (samatha), which calms our minds and leads to higher states, called jhānas, and Insight Meditation (vipassanā), which improves and cultivates our insight, a word which has a special meaning in Buddhism. They are complementary to each other.

The samatha system of meditation may, however, be regarded as optional, as it is seen in Buddhism only as a discipline preparatory to the attainment of wisdom. But vipassanā, being a direct path to wisdom, is regarded in Buddhist teaching as an important and unique system.

The purpose of this meditation is to become MINDFUL. The Pāli word sati is often translated as “mindfulness”. But “awareness” is more direct.

You should find a quiet place and sit comfortably, relaxed, but also alert. You are balanced. And you are breathing. It is true that you have been breathing all the time, but now you are intentionally becoming aware of it. Do not attempt to control the breathing in any way. Simply allow breathing to happen naturally in the same way as you allow swallowing to happen when you drink.

Breathing is the most discernible and constant function of the body. It is fundamental to life. Ānāpānasati is very simply being mindful, being fully aware of the breath as you inhale and as you exhale. It sounds simple and easy, child’s play in fact! Just while you are reading this. Stop and relax for a few moments, then watch the breath as it enters the body and leaves it! Let the breath do the breathing, all on its own, after all it didn’t need you to interfere before, did it? Now watch ……….

In order to help follow the breath it is essential to establish one-pointedness of mind by directing your attention to one spot, either the tip of the nose where the breath first touches or the abdomen. If you hold the attention on the touch of the air passing the tip of the nose, you may find it helpful to notice a slight cooling sensation on inhalation and a warming sensation on exhalation as the breath flows past the nostrils.

Alternatively, the breath can be observed as it causes the abdomen to rise and fall. When you breathe normally and naturally the inhalation causes the abdomen to swell or rise, and the exhalation will cause the abdomen to fall. The breath can then be observed by watching this rising and falling, and mentally noting, “rising, rising”, and “falling, falling”.

A word of caution is necessary here, when one method of observation has been adopted it is as well not to mix it with the other method. Therefore an inhalation being observed by watching the abdomen should not be followed by an exhalation observed by watching the breath pass through the nostrils. Keep to the one method that has proved most beneficial to you. There is flexibility in these techniques, but be vigilant and do not change methods just for the sake of change.

To be aware of breathing you must be aware of the breath you are taking in NOW, not the one before and not the next one. Be aware of it at the chosen point of the body. This is known simply as “one-pointedness”.

At this stage be careful not to follow the breath as it flows through the body. The technique is just to observe the breath at the chosen point. Be like a gate-keeper of an old, walled city. His job is simply to note people as they arrive and leave. What they do inside the city is of no concern to the gate-keeper. Similarly, what happens to the breath inside his body is not the concern of the meditator.

You may have noticed that some breaths were longer than others, some may have been quite short, perhaps one inhalation was very long and the exhalation was quite short. Just note the breathing, taking each breath, each inhalation, each exhalation in turn and observe it without making judgements.

When you breathe in note the whole in-breath, when you breathe out note the whole out-breath, its beginning, its middle and its end, noting whether it is short or long, deep or shallow. Do not force the breath, this is not a breathing exercise, it is an exercise in mindfulness. The breath should be left to breath, on its own, and all you do is note it mentally!

All the while you have been observing the breath, your mind has been preoccupied with the novelty of the new game, but now the novelty has started to wear thin.

The mind in its incessant pursuit of things to think about is impatient to be off into some new fantasy or other.

The merest excuse will do to distract the mind from the disciplined observation of the breath. Perhaps you heard something, a car, or a bird, or someone talking? You thought about it, considered what it was, whether you should investigate it, but whatever you did think, you took your mind away from the breathing and pursued the new object of thought.

Back to breathing! After a while you may have remembered something, something you should do at once in case you forget! Or maybe you remembered something pleasant or unpleasant, and just for a few moments you considered its relative importance. Return the awareness to the breathing. All the time, during this very brief period, thoughs have been rising in your mind as you tried to watch the breath come and go.

The important thing here is to be mindful, just to observe the thoughts as they arise and to make the note: “thought”; to observe the distractions such as noises as: “sound”; and so on. Simply be aware of them and after noting their arising return to the observation of the breath. Of course, distracting thoughts will arise; you cannot expect to be able to eliminate them right from the very beginning. The important thing is to become aware as soon as such a thought arises, but not to get upset that it has arisen.

If you have difficulty in concentration, if your mind is constantly occupied with some thought or other, then it may be an advantage to settle the mind for a while by counting the breaths. This method is reasonably simple and effective; on every in-breath count one, until you reach ten after ten breaths, then start again. Another way is merely to count every inhalation and exhalation thus; inhaling, one; exhaling, two; inhaling, three; exhaling four, etc, until you reach ten, Never go above ten or you will be concentrating on the numbering rather than on the breathing.

When you practice in this way, you should be able to build up your concentration. Some people may find that they miss certain numbers out or count two breaths once, or carry on counting beyond ten, or they may lose track altogether in the middle! Such people should persevere but should also be careful not to become disheartened, depressed or disappointed. Perhaps they should practice for shorter periods each day or maybe shorter periods more frequently.

When the practice is established and concentration becomes easier, then you can look at the breathing in more detail. As you achieve success in this practice, you will find that your concentration will extend little by little. The body becomes relaxed and breathing becomes gentle. There is a feeling of peace. Events outside or inside the mind no longer distract you from the object of meditation.

Credit to: Venerable Dr. Medagama Vajiragnana, Chief Saṅghanāyaka Mahāthera of Great Britain.

MEDITATION = AWARENESS (PART – 4)

In addition to sitting meditation, walking meditation is a very useful aid and adjunct. In meditation centers where the practice of meditation is intensive, the periods of sitting meditation are broken up with periods of walking meditation. This is not just good exercise or done for a change, it is an integral part of the practice and is a form of meditation in its own right. It is particularly useful for establishing concentration, and you can practice almost anywhere that is quiet and undisturbed. You can walk miles in your own bedroom!

Having established a suitable place, start off fairly slowly, noting each footstep one after the other thus: left, right, left, right…. After some time begin to note more details within each step: up, over, down, up, over, down, up….. and note each movement of the feet, legs, etc. when turning, straightening the body, stopping, in fact whatever the body does, note it! When you are standing, simply note that you are standing.

As with Anapanasati, when the object is well established, you can then become aware of the various sensations and associated mental states as they arise and note them. Consider that there are three elements to any bodily movement. These are known as citta (the thought of making the movement), and vāyo-dhatu (the internal air element which causes the movement). Any movement of the body is dependent upon all three coming together.

In fact, awareness should be extended to include whatever posture the body is in; no matter what the body is doing, be aware of it, from the top of the head down to the tip of the toes. Whether sitting, walking, standing or lying down, this mindfulness should be constantly maintained. When the mind has been established one-pointedly on whatever the body is doing in that particular moment, then direct the attention to become aware of the impersonal nature of the bodily process which is being observed. For example, when walking, become aware simply of the movement of the feet and legs; how the movement of each limb arises, changes and ceases.

There is yet another meditation posture: lying down. This is also suitable for the practice of mindfulness of breathing and of other practices such as the kasiṇas and discursive contemplation (more about these later), but it is necessary here to be on guard not to fall asleep! It is better to lie on the right side so as to keep the heart free of pressure and allow the blood to circulate more easily. Be mindful of how the body is lying. Be aware of how the limbs are arranged.

In addition to the meditations already discussed, there are a number of other valuable practices to be considered. The reflection on the 32 parts of the body is useful for developing an awareness of the true nature of this body. At first sight it may appear quite beautiful and we attach much value to it as an attractive object. This is only a partial view, however, and totally ignores the body in its less appealing states. The 32 parts of the body are enumerated in the Satipaṭṭhāna Sutta but the first five are of particular note. These are the hair of the head, hair of the body, nails, teeth and skin. These five are those parts of the body which are beautified and adorned. They should therefore be paid special attention and efforts should be made to see them in their true nature.

A husband may be very impressed with his wife’s hair-do, so expensively acquired by skill at the hair-dressers, a great deal of effort and technology has gone into the creation this superb coiffure. Her husband acclaims it as a beautiful style which enhances his wife’s beauty and they are both pleased and gratified by the appearance. The husband, however, sings a different song sometime later, when, as he sits down to his dinner, he finds mixed up with the food one of the selfsame hairs he praised so highly only hours before. He is so disgusted that he is unable to eat the food and admonishes his wife in no uncertain terms. The hair itself is no different in either case, but the hair’s function has changed; that change has brought about this unsatisfactory state of affairs. In this way should these five parts of the body be contemplated, drawing from our own experiences the unpleasantness of the hair, nails, teeth and skin. The remaining parts of the body are repulsive in their nature, being sweat, grease, fat, bile, mucous, urine, etc.

This meditation is particularly useful for people of a lustful disposition whose faculties are fascinated by the appearance of the body. For those of us who are assailed daily by sensuous advertising in the cities, this meditation may also be a counter-balance against unwholesome thoughts.

There is the contemplation of the four elements. Matter is deemed to be composed of four elements, namely, earth (pathavī), water (āpo), fire (tejo), and air (vāyo). They each have their own characteristics. Earth has the characteristic of solidity or extension. Water has the characteristic of fluidity and cohesion. Fire has the characteristic of heating, and air or wind has the characteristic of motion. All matter is composed of all four elements but, where one element predominates, then a substance can be said to be solid, or liquid, etc.

The elements can be observed during meditation, in relation to the body, particularly as heat or water. For instance, when the body perspires, note: “There is excess of the water element”. Or perhaps the bodily activities are causing discomfort and restlessness, in which case we should note: “There is excess of the air element or motion”. By noting the arising and ceasing of these states we shall come to realize that this body is in a constant state of flux, is impermanent and is liable to decay.

A most effective meditation designed to arouse indifference to the body and leading to an integral understanding of both it and its constituent parts is the Cemetery Contemplations. This was performed by meditative monks in the charnel ground, studying a corpse. In order to practice this successfully, the meditator must first establish good concentration. He must be mentally sharp and alert if he is to see the decomposition of the body as it is taking place. Every stage of decomposition is contemplated as being of the true nature of the body. The monk considers that decomposition is inevitable and that this body of his is also destined to reach a similar state of putrefaction. Perhaps people are fortunate that in this age we cannot be given this subject of meditation!

Another form of meditation involves the use of an object known as a kasiṇa, of which there are ten different kinds. A kasiṇa is an external device used as a means of focusing and developing concentration. We take an object such as a coloured disc or circle of clay, to which we give our full and undivided attention. After prolonged practice this image will remain even when the eyes are closed. By persevering in this practice, we shall reach a state of mind in which all sense-activity is suspended.

Yet another form of meditation is Discursive Contemplation, such as Reflection on the Virtue of Holy People. Here a Buddhist would reflect on the loving-kindness of the Buddha; Hindus may choose a deity and reflect on the aspect it represents; a Christian will reflect upon Christ and his self-sacrifice. Of these many different kinds of meditation, there are some which require a skilled meditation teacher to ascertain your particular temperament and identify which technique is best suited to your character. Mindfulness of breathing and Metta, however, are suitable for all people and were highly recommended by the Buddha himself.

Credit to: Venerable Dr. Medagama Vajiragnana, Chief Saṅghanāyaka Mahāthera of Great Britain.

MEDITATION = AWARENESS (PART – 5)

INSIGHT MEDITATION

Insight meditation, Vipassanā, is a practice unique to Buddhism. It trains us initially to see the mind-body process as it occurs within ourselves, and then to see the real nature of external things. We need to be aware of the Buddhist teaching with regard to the nature of the mind and body which is said to consist of five properties or aggregates – form, feelings, perceptions, mental formations and consciousness, and the meditator comes to see these individually and as phenomena subject to continuous change.

The insight which we gain from this practice is unique because people do not usually look at their own experiences in this way. In everyday life, people often have distorted perceptions, views and opinions which cloud their insight into reality. Therefore, this method of insight meditation is said to be “going against the current” (paṭisotagāmī).

In the ordinary manner of looking at things our view is distorted in three ways. We see things which are impermanent as permanent, things which are unsatisfactory as satisfactory, and things which do not have any eternal, lasting attributes as things which have eternal, lasting attributes. Because of these threefold distorted perceptions and distorted views, we experience the troubles and hardships of life, known as Dukkha, which are fundamental to the human condition.

Enlightenment is nothing but seeing things in their proper, natural perspective, that is as changing all the time and therefore unsatisfactory. Because they are impermanent, we cannot expect external objects to bring us permanent satisfaction.

Permanent happiness cannot be found from impermanent causes, although they can indeed bring us temporary satisfaction. Inevitably, however, they will change sooner or later, and here we make the mistake of trying to hold on and resist this change. This is what causes pain and unhappiness.

Happiness and unhappiness depend upon the state of our minds. They are not to be found in the external world, but in how we react to the experiences we undergo. Two people may have the same experience, but they may react to it in completely different ways – one may enjoy it, the other may dislike it. The practice of meditation can bring us understanding of this situation by training us to concentrate on all aspects of our experience.

We are reluctant to face up to and accept change. We persist in wanting to hold onto things which we valve – pleasure, wealth, happiness, life itself – while each slips inevitably through our fingers. We crave stability and permanence, but these cannot be found anywhere in the world. These unfulfilled desires are the cause of the basic unsatisfactoriness of human existence.

As long as we try to grasp and hold on to conditions which are forever impermanent, we shall continue to experience suffering. One definition of the word nibbāna is “no craving”. Nibbāna is beyond the dualistic concepts of both happiness and unhappiness. Happiness and unhappiness are relative concepts – one cannot exist without the other; like light and dark, they can be defined only in relation to each other.

Ordinarily, we think of happiness and unhappiness as things which come through the senses (including mind which in Buddhism is considered as a sixth sense), it is beyond these dualistic concepts. It is a state which can be neither felt nor experienced. In fact one of the Buddha’s chief disciples, Venerable Sariputta, said that the very fact that there is nothing to be felt is indeed happiness. If there is anything to be felt, then this experience must be subject to change and it cannot, therefore, be true happiness. The mind in its ordinary state cannot grasp this because it seeks something tangible to be grasped through the senses. This sensual happiness is only momentary and is vulnerable to change.

Pain is caused by change. Change causes dukkha, not because things are changing, but because we mistakenly view things as permanent and not subject to change. In the human body, things are changing so consistently, so systematically that within seven years the body has been totally renewed.

Change is an important process. It is because things are changing that we have the opportunity to attain release from dukkha. If we look at changes in a positive way and accept them without resistance, they can help us along our path of spiritual development.

Growth is dukkha. Why? We have grown over the years, but never felt pain in this process of growth. It is not the growth itself which is dukkha, but our attitude towards the growth which is dukkha. It is our anxiety, worry and fear in relation to growth or change which cause dukkha. It is the function of insight meditation to show us how subtly our mind tries to deceive us with regard to our perception of existence.

When we face the truth directly and see life exactly as it is, we shall not allow ourselves to be trapped in this anxiety. Insight meditation is, therefore, not a system which helps us to run away from problems, to run away from reality or from truth, but it helps us to go into reality, to go into truth, to accept it, to be with it.

During insight meditation we train ourselves to observe all the processes of mind and body. We do not grasp at anything which attracts us, trying to hold on to thoughts and sensations which we find pleasant; nor do we reject whatever we find to be unpleasant. Do not be judgmental, but observe all the passing states of mind honestly and dispassionately.

The phrase often used to describe this state is “choiceless awareness”. Do not cling, and do not condemn. Of course, we shall become aware of negative states of mind, as previously discussed, but try not to react against them. If we try to eliminate or repress these negative states by an effort of will, we may achieve some temporary success, but in the long run we shall succeed only in generating an equally powerful negative reaction, so this is not a skilful way in which to proceed. Observe everything as it is, remaining detached and aware that whatever comes into the mind is impermanent and subject to change from moment to moment. This process of mindful observation will weaken and eliminate the negative states of mind.

The purpose of vipassanā meditation is nothing less than the radical and permanent transformation of our entire sensory and cognitive experience. It is meant to affect the whole of our life experience and the skills learned during periods of seated meditation should be carried over into our everyday life.

“Meditation is impossible for one who lacks wisdom. Wisdom is impossible for one who does not meditate. One that both meditates and possesses wisdom is near nibbāna.”(Dhammapada v.372)

Meditation can help anyone who is wanting to live a life free from tension, anxiety and other forms of misery. It enables us to experience a life full of peace and joy, filled with the kind of understanding which will allow us to observe events as they happen, without reacting to them in an unskillful way which generates negative thoughts and emotional disturbance.

It is only too easy to allow ourselves to nurture a frenzied state of mind. This destroys any possibility of being either peaceful or happy and gives rise to further dukkha. Dukkha is something which every being experience until he attains the enlightenment of Nibbāna, the complete understanding of the nature of all things and the total cessation of all forms of craving and desire.

The whole of Buddhist thinking is based on the Buddha’s explanation of the Four Noble Truths. These truths concern ‘dukkha’, a Pali word which has often been translated into English as ‘suffering’, but which can be better understood as ‘unsatistactoriness, conflict, unsubstantiality, emptiness, dissatisfaction, or lack of enduring contentment’. It is perhaps better to leave the word untranslated as dukkha.

As the Buddha said:

“Truly, from meditation arises wisdom. Without meditation wisdom wanes. Knowing this twofold path of gain and loss, let one so conduct oneself that wisdom may increase.”(Dhammapada v.282)

MAY ALL BEINGS BE WELL,

HAPPY AND PEACEFUL!

Credit to: Venerable Dr. Medagama Vajiragnana, Chief Saṅghanāyaka Mahāthera of Great Britain.