Two Kinds of Meditation: Mindfulness and Concentration

The complete term for insight meditation is "vipassanā-bhāvanā." "Bhāvanā" means a system of mental training that cultivates wisdom or concentration.

All meditation techniques can be classified into two types: insight meditation (vipassanā-bhāvanā), and tranquility meditation, or concentration (samatha-bhāvanā). In tranquility practice you fix the attention on a single object until the mind enters a deep, trance-like stillness. You develop enough concentration to quiet the mind and suppress mental impurities such as anger. When you stop meditating, however, the negative emotions eventually return.

The practice of insight, on the other hand, cultivates wisdom. The student develops systematic mindfulness in order to see the real characteristics of existence: unsatisfactoriness, impermanence, and impersonality. All the activities of daily life can be objects of mindfulness: bodily actions, feelings, thoughts and emotions— even painful ones. Nothing is suppressed.

In mindfulness practice, a meditator notes and lets go of different objects as they appear and pass away, instead of keeping the mind fixed on one thing exclusively. Although some concentration is needed for vipassanā practice, it is only the level called "momentary concentration," which is weaker than that required for deep tranquility-states (jhāna).

The path of concentration results in short-term calmness, bliss, and, when fully perfected, psychic powers. The path of insight, on the other hand, leads to wisdom and permanent freedom from suffering. This freedom is called "Nibbāna," the deathless.

We practice vipassanā meditation in order to see the mind, to know it rather than control it, as Bhikkhu Sopako Bodhi says. To see your own mind clearly is to see ultimate reality.

Many of us find excuses to avoid cultivating the mind. There is the familiar objection, "I don't have enough concentration to meditate." But strong concentration, as we said, is not a requirement for insight meditation.

Ask yourself this: does a sick person need a special aptitude to take penicillin? No— he takes it because he is ill. Like medicine, meditation is not something for which one needs an aptitude, but a prescription for illness; and the worse it tastes, the more it's likely needed. The Buddha said that all of us suffer from the mental sickness of desire, aversion and delusion. But anyone— repeat, anyone— can achieve mental health and happiness by "taking" vipassanā.

PURIFYING ONE’S MIND

The following Four Divine Abodes should be known and developed:

(1) Loving-kindness (metta), (2) compassion (karuṇā), (3) altruistic or sympathetic joy on gladness (muditā), and (4) equaminity (upekkhā).

Loving-kindness is love without any element of possessiveness. It is a selfless, universal, all-expansive love. And also, it does not distinguish between one’s own welfare and that of others.

Compassion is sympathy for all beings in their sufferings, with no sense of superiority over them. It has the characteristic of promoting the removal suffering in others. And also, it does not distinguish between one’s own suffering and that of others.

Sympathetic joy or gladness is an altruistic joy in the success or welfare of others.

Equanimity is an attitude of seeing things without partiality, calmly and with an even mind.

Loving-kindness is a kind of love without attachment; it is also love and good-will to all beings without any kind of discrimination.

A meditator who wants to develop loving-kindness should think of the evil of hate and the advantage of patience because he has to abandon hate and attain patience by developing it.

Loving-kindness is a kind of love, i.e., love without attachment, craving or lust. It is a whole-some and genuine desire for the well-being of all beings including ourselves.

So, when you practice loving-kindness and wish for your own happiness, saying, “May I be well, happy, and peaceful,” this should not be interpreted as selfishness because, in order to send out thoughts of loving-kindness to others, we have to generate these thoughts first in ourselves.

Also, when you send thoughts to yourself, you can take yourself as an example.

That means, when you say, “May I be well, happy, and peaceful,” you think, “Just as I want to be well, happy, and peaceful, so do all other beings.

So, may they also be well, happy, and peaceful.” To be able to practice loving-kindness towards other beings, you first have to practice loving-kindness towards yourself.

Then you send your thoughts to other beings.

You can send these thoughts in different ways. You can send thoughts to all beings by location. You can send loving-kindness to all beings in this house.

By “all beings” we mean not only human beings, but also animals, insects, etc.

Then you send loving-kindness to all beings in this area, in this city, in this county, in this state, in this country, in this world, in this universe, and last, to all beings in general.

When you say the sentences to yourself, please, mean them and try to see and visualize the beings you mention as really well, happy, and peaceful, and your thoughts of loving-kindness reaching them, touching them, embracing them and making them really well, happy, and peaceful.

It will take about fifteen minutes.

Purpose of Practising Kammatthana Meditation

Why shoul kammatthana meditation be practiced?

Kammatthana meditation should be practiced so as to reach Nibbana, thereby escaping from all kinds of misery, such as old age, death, etc.

To amplify this statement, it may be explained that undoubtedly all beings wish to live always in happiness without getting old and sick and suffering death, and also without suffering from other kinds of dukkha (such as pain, grief and misery).

Nevertheless, it does not happen that way, much as we may wish to be so.

In any life existence old age is inevitable. Sickness is unavoidable. And because of all sorts of dangers and tribulations which one is bound to come across in his life-time, anxiety, sorrow and lamentation would take place. And weep we must.

So, also, physical sufferings and discomforts, mental pains and sufferings are sure to be met with often.

Finally, one of the worst sufferings that can cause death takes place and after becoming unbearable, death will follow.

Death is, however, not an end. Persons who are not yet free from craving for life existence will again be reborn in the next existence.

Then, the new existence will similarly bring about old age, disease and death.

In this way, all beings will invariably meet with the same undesirable fate, misery and sufferings in one life existence after another.

Such being the case, if the root cause of this state of affairs is analysed, it is because of the continuum of life existences, sufferings such as old age and death do take place.

Otherwise, these kinds of misery and suffering will not surely be confronted with.

Therefore, if old age, death and other sufferings are to be completely avoided or overcome, practical meditation exercise must be done.

This will prevent the new existence from coming into being.

The new existence is the result of tanha or cravings for the present existence. The particular mood or bent of mind which manifests and clings on in one’s last conscious moment before death in his previous life existence, brings forth new mind consciousness (vinnana) thereby conditioning a fresh one in another birth.

If it does not so happen, there will be no rebirth.

Hence, if new existence is undesirable, one should practice meditation diligently with a view to extinguishing bhava tanha, attachment to life existence.

This bhava tanha is merely caused by ignorance or lack of apprehension of the faults or imperfections of rupa and nama concerning life existence and also of the fact that Nibbana far surpasses this very life existence composed of matter and mind.

If Nibbana is really appreciated through clear perception of the fault of rupa and nama, the bhava tanha cannot possibly arise.

If complete emancipation from tanha which clings to bhava is desirable, it is essential to presently achieve Nibbana after realizing the faults of rupa-anma concerning existence.

Such realization can be fully accomplished only by practicing kammatthana meditation.

Hence, if it is desired to get rid of the miseries of old age, sickness and death through Nibbana, kammatthana meditation should be practiced for the attainment Nibbana.

Practice By Way of “Suddha-Vipassana-Yanika”

If a person, who has acquired the knowledge of the phenomenal nature of rupa-nama, anicca, dukkha and anatta as stated in the foregoing, desires to practice ‘vipassana’, pure and simple, he should retire to a quiet place and seat himself cross-legged or in any convenient manner so as to enable him to sit for a long time, with body erect, and then contemplate by fixing his attention on the physical and mental phenomena, i.e. ‘upadanakkhandha’ or the Five Aggregates. These phenomena should be continulusly contemplated and noted on every occasion of their arising in the body.

‘Upadanakkhandhas’ or the Five Aggregates means the phenomena of existence which are clearly perceived at every moment of seeing, hearing, smelling, tasting, touching and arising of mind-consciousness.

At the moment of seeing, both the visual object and the eye where seeing takes place, are perceived. These two things are of the material group.

They are neither pleasurable nor ‘atta, the living soul, nor ‘self’.

However, those who fail to contemplate the phenomena on every occasion of their occureence, do not realize that “they pass away immediately and are not permanent.” Nor they realize that these incessantly arise and disappear and are therefore mere sufferings; nor do they understand that “they are neither atta nor living entity, and are anatta in the sense that they are subject to the law of cause and effect and are arising and passing away of their own accord.

For this lack of knowledge, the object which is seen and the eye, which sees are considered as things pleasurable, and hence, attachment follows.

Blinded by illusion, they become attached to life existence as ‘living substance or atta, ‘living soul’, and ‘self’.

Because of this wrong mental attitude and attachment, the known visual object and the eye are called “Rupakkhandha”.

Furthermore, eye-consciousness (cakku-vinnana), feeling (vedana), perception (sanna) of visual object, and exertion to see the visual object, mental volitional enery (sankhara) are also clearly perceived at the moment of seeing.

They are merely of the mental group. They are neither pleasant nor ‘atta’ living entity; nor self, i.e. existence as an individual personality.

Yet, those who do not notice each and every arising or occurrence of these phenomena, do not understand that they are impermanent, sufferings and ‘not-self’ (anatta).

They, therefore, consider these mental and physical phenomena and the elements in consciousness as being pleasant, and are accordingly attached to them.

They also cling to them with ego with erroneous view that “It is ‘I’ who see; it is ‘I’ who feels; it is ‘I’ who perceives; it is ‘I’ who is looking fixedly.”

It is because of such pleasurable attachment arising out of false views that these mental groups are called “Vinnana-upadanakkhandha”, “Vedana-upadanakkhandha”, “Sanna-upadanakkhandha”, “Sankhara-upadanakkhandha”.

This is how the five Upadanakkhandhas and the physical and mental phenomena become obvious at the very moment of seeing the visual object through the eye.

Similarly, the five “upadanakkhandhas” are perceived distinctly at the very moment of hearing the sound through the ear, smelling the odour through the nose, knowing the taste through the tongue, feeling the sense of touch (tactile) through the body and knowing the mental objects (comsciousness) through the mind-base.

In particular, the tendencies, mental and physical – the elements in consciousness are concerned with both mind and matter (nama and rupa).

Though the material and mental phenomena are obviously taking place at every moment of seeing, hearing, etc., in the six spheres of senses, it is not possible for a beginner who is meditating, to contemplate or become mindful of all the occurrences in sequence as they arise.

In Vipassana, it is essential that the most outstanding manifestation of the phenomenon in the body shall be contemplated first.

It is just like in school where easy lesson to learn is taught at the beginning of the studies.

Therefore, of the two constituents of matter (body) and mind, the more outstanding material phenomena should first be contemplated.

Among the physical or material phenomena, the tactile bhuta-rupa which is more manifest than the objects of sense-doors (upadana-rupas) should be chosen as the preliminary and prime object of contemplation at the beginning of the practice.

Hence, with a view to noting the particularly outstanding bodily-contact, concentration should be made on the sitting posture of the entire body and contemplate continuously by making a mental note as sitting, sitting.

While thus contemplating, the distinct feeling of bodily contact of the haunch or leg or any part of the body will be noticed.

This feeling of bodily contact should be jointly contemplated along with sitting continuously noting as contacting, sitting, contacting, turn by turn fixing attention on the body that is sitting and on the point of bodily contact.

If this manner of contemplation as sitting, contacting is, however, found to be difficult at the start, then contemplation can be done by fixing attention on the point of contact of the in-breathing and out-breathing, and by noting as ‘contacting’ ‘contacting’. Or, else, contemplation can be carried out by fixing attention on the rising and falling of the abdomen, which is motivated by respiration.

To illustrate the manner of contemplation: firstly, the mind should be attentively riveted on the abdomen. It will then be noticed that the abdomen is rising and falling and that these movements take place in continual succession.

When contemplative attention can be easily fixed on any phenomenon as it arises, contemplation should be made noting every phenomenon of seeing, hearing, smelling, tasting, feeling of bodily contact, consciousness of thoughts and reflections as and when they arise.

A yogi who is beginner in the practice of contemplation cannot possibly perceive the extremely fast phenomena that are taking place.

A person who has just begun the practice of meditation should endeavor the practice contemplation so that he can make note of the arising phenomenon with awareness not less than once in every second.

Credit: Venerable Mahasi Sayadaw

DHAMMA GIFT

How to Note the Pleasant Sensation

The discourse will now go on to how to note the pleasant sensation and how to abandon greed that dwells in pleasant sensation.

By saying greed (raga nusaya) dwells in pleasant sensation, it is meant that if pleasant sensation develops in one’s body-aggregates and if it is not known how to note or if it is not noted even though one knows how to note, then greed of repeated-pleasant-attachment is developed.

These developments of repeated-pleasant-attachment have to be named as dwelling. The greed that comes to dwell shall be abandoned.

Motto;

When pleasant sensation dwells,

Greed is the one

Actually, to be abandoned.

The pleasant sensation usually arises at the tender stage of the Knowledge of Arising and Passing Away (Udayabbaya-nana). When the meditatior attain the tender stage of Udayabbaya-nana, the lightness, pliancy, tranquility and pleasantness are experienced both in body (kaya) and mind (citta).

As vipassana joy and happiness are being experienced, which cannot be enjoyed even by the ordinary celestial, not to mention the ordinary human beings, delight and charm attached upon the pleasant sensation, that is greed, used to arise repeatedly.

In order to abandon this greed, the pleasant sensation shall be contemplated in such a way that it can be thought of as suffering (dukkha). The Exalted One taught that when pleasant sensation arises in one’s body-aggregates, it shall be contemplated as dukkha.

Motto:

If pleasant (sensation) arises,

To comprehend it is dukkha,

Contemplation shall actually be done.

People who attain the stage of the Knowledge of Arising and Passing Away (Udayabbaya-nana) experience the pleasant sensation of comfort in body and comfort in mind. In these pleasant sensations, if the comfort in body is apparent, it shall be noted as ‘comfort in body’, ‘comfort in body’.

If the happiness in mind is apparent, it shall be noted as ‘happy in mind’, ‘happy in mind’. When the insight knowledge gets powerful and if pleasantness is noted, it is experienced that pleasantness keeps on disappearing after each appearance. Appearance if ‘arising’ and disappearance is ‘passing away’.

On noting successively and when the insight knowledge gets more powerful by another stage, the arisings and passing away are happening so fast that they are seen to be oppressive and reflection occurs in the mind as suffering (dukkha).

Thus, on being reflected as dukkha, the purpose of abandoning lobha (raga nusaya) that dwells in pleasant sensation is achieved. As the purpose of abandoning is achieved, the progress of insight shall significantly be experienced.

In accord with one’s own perfection (paramitta), the noble dhamma shall be realized. The discourse on how to abandon lobha (raga nusaya) that dwells in pleasant sensation is fairly complete now.

The discourse will now go on to how to abandon moha (avijja nusaya) that dwells in the neutrall sensation and how to note the neutral sensation. In saying ‘moha (avijja nusaya) dwells in neutral sensation’, experiencing of neutral sensation becomes more apparent when the meditators attained the Knowledge of Equanimity.

When the knowledge of impermanence (anicca) is developed, the purpose of abandoning moha (avijja nusaya) that dwells in the neutral sensation is achieved. It is like darkness disappearing when the rays of the sun appear.

Progress of insight shall be achieved successively. In accord with one’s perfection (paramitta), the noble dhamma shall also be realized.

Sayadaw

Saddammaramsi Meditation Centre

Development of the Analytical Knowledge of Mind and Matter

It can be known and concluded personally that two stages of knowledge in the series of insight have been attained on being able to note the intention to bend and intention to straighten-up.

The intention to bend and the intention to straighten-up are conscious of the object and so are of the nature of mind.

The bodily action of bending and the bodily action of straightening-up are not conscious of the object and so are of the nature of matter.

Bending and straightening-up processes are done by the pair, the nature of mind and the nature of matter.

There is no “I” but only mind and matter, the pair, exist.

Thus, perceiving by discerning the nature of mind and matter constitutes the Analytical Knowledge of Mind and Matter (Nama-rupa-pariccheda-nana)

Sayadaw

Saddammaramsi Meditation Centre

Seven Suitabilities (sappaya)

Practising vipassana meditation by taking Seven Suitabilities (sappaya) as support, namely, suitable monastery, suitable resort for alms-round, suitable conversation, suitable individual, suitable nourishing food (ahara bhojanam), suitable climate (utu), and suitable posture (iriyapatha) – is a way of sharpening the controlling faculties and having progress of insight.

Motto:

The ‘Suitabitities,’

Seven in number,

Shall properly be taken as support.

A suitable monastery means that Meditators practicing with the aim of realizing the noble dhamma of path (magga), fruition (phala) and nibbana shall practice by dwelling, and taking as support, at a monastery endowed with the following five qualities.

(1) The meditation monastery shall be a place, which is neither too far nor too close to one’s place of living.

(2) The monastery shall be a place of quietude and seclusion.

(3) The monastery shall be a place that has little disturbance from gad-flies, mosquitos and flies.

(4) The monastery shall be a place, where requisites such as clothing; alms-food and medicine are easily available.

(5) The monastery shall be a place, which is able to provide a good meditation teacher, who can give instructions for the perception of dhamma.

It means that meditators, who reside and practice at such a monastery, fully endowed with these five qualities, shall experience dhamma, have progress of insight and realize the noble dhamma quickly.

A suitable resort for alms-round means that practicing monks who have to collect alms-food for consumption shall need to collect alms-food for consumption shall need the alms donating area or the resort, which is neither too far nor too close and where suitable food (bojanam) is available. Practising shall be done by relying on that suitable resort for support.

A suitable conversation means that the topic of conversation shall only be from the ten subjects mentioned below:

- Few wants,

- Contentment,

- Seclusion or staying away from company,

- Approaching q quiet place for contemplation,

- Practicing with earnest effort.

- Guarding of sila securely,

- Concentration,

- Knowledge of path, the vipassana knowledge,

- Liberation (vimutti), the fruition nibbana, and

- Reviewing Knowledge also known as Vimutti-nana-dassana.

Suitable individual means living and practicing with meditation colleagues like oneself, who contemplate with continuous notings without getting engaged in conversation.

Suitable nourishing food (ahara-bhojanam) means taking food, that gives a balanced diet and which will not cause discomfort, but is easily digestible.

Realization of Dhamma by sixty Monks only when the Diet is Balanced.

There were some monks residing and practicing dhamma at the monastery where Matikamata took refuge. Dhamma was not realized until Malikamata donated a suitable balanced diet as alms-food.

Only on having suitably balanced alms-food did they realize noble dhamma up to the stage of becoming Arahants.

That is why meditators must take suitable nutriments.

Suitable climate (utu) means that meditation shall be practiced by choosing time and place when and where the warmth and cold are balanced.

People living in places having moderate climate cannot develop concentration if meditation is going to be practiced at cool places in cold weather and in dry zone in hot weather, because they have too bear the effect of extreme weather.

It will result in waste of time, and physical weariness.

Therefore, meditation shall be practiced by choosing a place and time, where and when the warmth and cold are balanced.

Suitable posture (iriyapatha) means that by reflecting, which posture among the four, namely, walking, standing, sitting and lying down postures, is condusive towards the development of stronger concentration in contemplation, one shall note in the posture thus considered most condusive, while taking more time in that posture to develop stronger concentration.

Sayadaw

Saddammaramsi Meditation Centre

Mindfulness Meditation (Satipatthana)

(Vipassana or Insight Meditation)

Mindfulness is the way to the Deathless

(Nibbana), Unmindfulness is the way to Death”.

The purpose or goal of the practice of mindfulness meditation is to gain liberation from the round of existences (Samsara). Practice is based on purity of morality or moral conduct and purity of mind or concentration.

By cultivation and repeated practice of mindfulness one perceives the impermanence, the unsatistactoriness (dukkha) and the non-self (anatta) nature of the khandhas (mind and body).

This meditation is also called Vipassana meditation or Insight meditation Vipassana, which literally means seeing clearly, i.e seeing penetratingly with insight wisdom, the above three characteristics of the khandha aggregates.

In the Mahasatipatthana Sutta, the Buddha has given comprehensive instructions on the practice of Mindfulness meditation.

He began the discourse with this significant preamble: “Bhikkhus, this is the one and only way for the purification of the mind of beings for overcoming sorrow and lamentation; for the complete destruction of (physical) pain and (mental) distress; for the attainment of ariya magga and for the realization of Nibbana.

That only way is the practice of the four methods of steadfast mindfulness Satipatthana”. By this, we are to understand that it is only through Satipatthana that one can be liberated from Samsara and realize Nibbana.

The four Satipatthanas are mindfulness of the body (Kayanupassana), mindfulness of sensation (Vedananupassana), mindfulness of consciousness (Cittanupassana) and mindfulness of the dhamma (Dhammanupassana).

Mindfulness of the body is keeping one’s mind steadfastly on the body so as to perceive its true nature.

It consists of mindfulness of in-breathing and out-breathing (ana;ana), mindfulness of body movements and postures; having clear comprehension in one’s own actions (in eating, drinking, walking, standing, sitting, falling asleep, waking, speaking, keeping silent, defacating and urinating: consideration of repulsiveness of the primary elements which constitute the body; and contemplation of nine kinds of corpses.

Mindfulness of sensation is keeping one’s mind steadfastly on sensation, which can be pleasant or unpleasant or neither pleasant nor unpleasant.

Mindfulness of consciousness is keeping one’s mind steadfastly on consciousness and its concomitants. Thus, the meditator should mindfully note the states of consciousness (or mind); whether it is accompanied by passion (raga) or not, whether it is accompanied by anger (dosa) or not, whether it is indolent, distracted, etc.

Mindfulness of the dhamma is keeping one’s mind steadfastly on dhamma, mental and physical phenomena.

By keeping one’s mind on the mental and physical phenomena one perceives that they are just phenomena without any entity or atta or soul.

Thus, should one meditate on the hindrances (nivaranas), the five aggregates, the seven factors of Englightenment (bojjhangas), and the Four Ariya Truths.

One who practices mindfulness meditation should observe, at least, the five moral precepts; he may also observe the eight precepts if he wishes.

In the meditation centers in Myanmar, the meditators are required to observe the eight precepts.

Besides, the yogi’s mind should not be too tense: it should be relaxed, having no ill feeling towards anyone.

When one decides to practice meditation, one should find a quiet, secluded place so that one’s mind might not be distracted.

It can be in a deep forest or under the foot of a tree or in a room in one’s own house or a meditation hall in the meditation center.

One should also choose the time for meditation, the time which will fit in with one’s work, the time when there will be the least possible disturbance or interference.

Night time, when the day’s work is done, is good time. A good meditation retreat is the best place for a beginner as he will be under close guidance of the instructor, in a place which is quiet and peaceful.

There, he will have much more time for meditation: both in the day and in the night.

Just a few words about meditation postures.

The Buddha allows four kinds of postures, walking, standing, sitting and lying down.

Sitting meditation is the most well-known and most common.

In doing this meditation one sits down cross-legged, keeping the body erect.

Then closing the eyes, the meditator sets up mindfulness, directing his mind towards the object of concentration.

One may practice all the four kinds of mindfulness meditation, kaya, vedana, citta and dhamma, in this posture.

Walking meditation is often practiced, alternately with sitting meditation: for example, walking preceding sitting or vice versa.

In this case, one cannot keep one’s eyes closed, but one keeps them half-closed.

One does not look straight, but also, do not bend too low; and look about four or five feet ahead.

Meditation can also be done while standing or lying down, depending on the decision of the instructor or of the meditator; the main thing is for the meditator to note mindfully all the time.

In practicing mindfulness, one needs to be diligent, comprehending and steadfastly mindful so that one may attain deep concentration which would lead one to Insight development.

In the Mahasatipatthana sutta we are told that the bhikkhu who keeps his mind steadfastly on the body, on sensation, on the mind and on the dhamma with diligence, comprehension and mindfulness perceives their impermanent, unsatisfactory and non-self-nature and thus keeps away covetousness and distress (domanasa) which would appear if he is not mindful.

When his concentration becomes stronger and deeper, he perceives the cause and actual appearance. The cause and actual dissolution of the physical aggregates, of sensation, of the mind or of the dhamma.

He now realizes that there is only the aggregates, of sensation, of the mind or of the dhamma.

He now realizes that there is only the aggregate of physical phenomena (without soul or atta), only sensation (without soul or atta); only the mind (without soul or atta).

Further, it becomes clear to him that mindfulness gives rise to the development of vipassana insights and to further mindfulness stage by stage.

He is not attached to anything with craving and wrong view, he no longer clings to any of the khandhas, that are continuously deteriorating.

Thus, the bhikkhu practices the four Methods of Mindfulness.

It may here be noted that towards the end of his discourse, the “Mahasatipatthana Sutta” the Buddha has said to this effect, that – “Whosoever practices these four methods of mindfulness in this manner for seven years,… for six years,… for five years,… for four years,… for three years,… for two years,… for one year… or, whosoever practices these four methods of mindfulness in this manner for seven months,… for six months,… for five months,… for four months,… for three months, … for two months,… for one month, … for half a month … or whosoever practices these four methods of mindfulness in this manner even only for seven days, one of two results is to be certainly expected in him: arahatship in this very existence, or if there were any trace of clinging left, the state of an Anagami, Non returner to the world of sense-existence.”

In conclusion, the Buddha says: “Because of these beneficial results, I have declared (at the beginning) thus: “Bhikkhus, this is the one and only way for the purification (of the mind) of beings for overvoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distrers, for attainment of the Ariya Magga and for the realization of Nibbana.

That only way is the practice of the four methods of steadfast Mindfulness, Satipatthana.”

Thus, the Buddha points out to us the way to liberation from the Round of Rebirths.

Why One Should Seek Liberation

These are in short, the Buddha’s teaching on liberation. He teaches us why we, should and how we can get ourselves liberated from the round of rebirths (Samsara). All these teachings are to be found in the numerous discourses on liberation he had delivered throughout his lifetime ever since his attainment of Enlightenment.

First, he explained why we should seek liberation.

Why we should not be attached to and cling to our present existence and why we should not hanker after higher existences in the higher realms.

He shows us the undesireableness of all existences, all conditioned phenomena.

Soon after he gained Enlightement he breathed forth an exultant verse containing the words, “to be born again and again is dukkha”.

Again, in the Dhammacakkapavattana Sutta delivered to the Group of Five Ascetics, he expounded the Four Ariya Truths.

Starting with the Truth of Dukkha (Suffering, unsatisfactoriness, ills-of-life, ect)

He says, “Rebirth (jati) is dukkha, and aging, sickness and death which invariably follow birth are also dukkha.

Life, indeed, is accompanied by grief, lamentation, pain, distress and despair.

In fact, all the aggregates which are the objects of clinging are dukkha, etc.

Besides, death itself is followed by new birth, aging and death, etc and thus, there is the prolongation of Samsara, and the vicious circle of suffering (dukkha).

In Anguttara Nikaya, the Buddha strongly brings out the undesireableness of existences. He say to this effects: “Just as the tiniest bit of exereta, urine, saliva, pus or blood smells bad, so also is the shortest of existence bad; I have no praise for it, not even for that existence which only lasts for just a snapping of fingers”.

The Buddha further explains to us why existence is not to be desired. They are not desireable mainly because they are subject to impermanence, unsatisfactorness and are non-self. He has repeatedly made us see clearly these three characteristics in our khandha aggregates (mind-and-body), and in all conditioned things all around us.

He also enjoins us that the Truth of Dukkha must be fully comprehended. So, one should take heed of the Buddha’s words and try to see the Truth of Dukkha right now. Time will surely come when one may be rudely awakened to the reality of dukkha when faced with suffering and sorrow.

It may come to mind even with vengeance when an old man realizes that he is in extreme old age and close to death.

The Buddha has also shown us the Source or Origin of Dukkha in his exposition of the Ariya Truthe of the Origin of Dukkha (Dukkha Samudaya Ariya Sacca).

These same facts are also revealed in the Udana gath and in his exposition of the Theory of Dependent Origination, Paticcasamuppada and in several of his other discourses The factors that cause the arising of the mass of dukkha are none other than craving (tanha) and ignorance (avijja).

Unless these two factors are eliminated one will not be able to find the way to liberation.

So, one must eliminate them, or else, they will continue to generate further dukkha.

The Way leading to Liberation

How should one destroy craving and ignorance and get oneself liberated?

The Buddha has shown us the way, and that is the Middle Way or the Path of Eight Constituents.

In the Mahacattarisaka Sutta, the Buddha shows us how these eight constituents or factors lead to the attainment of Right knowledge (Magga Nana or Insight, and to liberation : he also emphasizes the fact that Right View (Samma ditthi) is the most important among those factors. Here one may quote an extract from Mahacattarisaka Sutta.

“Bhikkhus, among the factors of the Ariya Path, Right View leads the way. Bhikkhus, how does Right View lead the way” Bhikkhus, in one who has Right View, there can arise Right Thinking; in one who has Right Thinking, there can arise Right Speech.

In one who has Right Speech, there can arise Right Action. In one who has Right Action, there can arise Rght Livelihood.

In one who has Right Livelihood, there can arise Right Effort.

In one who has Right Effort, there can arise Right Mindfulness. In one with Right Mindfulness, there can arise Right Concentration.

In one with Right Concentration, there can arise Right Knowledge.

In one who has Right Knowledge, there can arise Right Liberation (which means attainment of Arahattapala)”.

Thus, by means of these eight factors one may attain liberation from the Round of Existences or Rebirths (Samsara). They constitute the Path leading to the Cessation of Dukkha, the realization of Nibbana.

In the concluding passage of the Anattalakkhana Sutta the Buddha shows us the stages of development of Insight knowledge.

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The Way leading to Liberation (2)

Dhammapada verse 276.

“Your yourselves should make the effort: the Tathagatas (Buddhas) can only show the way. Those who practice the Tranquility and Insight Meditation are freed from the bond of Mara.”

The Buddha has shown us the way and it only remains for us to diligently and comprehensively practice Insight or Mindfulness meditation as taught by the Buddha in the Mahasatipatthana Sutta and in many other discourses.

This practice of Insight Meditation or Mindfulness Meditation is compatible with normal routine work and can be done in one’s own home.

In fact, it is being done by many people in their own homes, after initially practicing in various meditation centres or retreats. No less an authority than the Ven. Ledi Sayadaw has also endorsed it. In his book “Ahara Dipani” he metioned that a large number of laymen of Majjhima Taik (Middle Region) attained Sotapattiphala (the first level of Fruition) because they could practice as much as they needed and also do their routine like, farming, boating, carting, etc.

Besides, it can also be performed effectively by the elderly, the sick and even the dying. In Myanmar, one often finds elderly people practicing meditation in their own homes continuing the practice they are familiar with. As to the sick and dying, there are many instances of sick and dying bhikkhus attaining arahatship after meditating on their khandhas. Classic exapmples are the Ven. Vakkali, the Ven. Channa and the Ven.Phaguna.

In Gilana Sutta it is mentioned that once the Buddha went over to visit the sick bhikkhus at a sanatorium in Vesali. There, he instructed them to practice diligently and get themselves liberated in this very existence. This is a very significant point; the Buddha desires sentient beings to be liberated without much delay.

In practicing mindfulness meditation, it is very important that one should be diligent, comprehending and persevering and get into the habit of it. One will then be always mindful and “mindfulness is the way to the Deathles (Nibbana)”

Another important point is this: A dying person needs to be reminded of the good deeds he or she has done; for example, what he or she has given out of charity to any religious or social institutions, the times he or she has observed the moral precepts, the Tranquility and Insight meditation he or she might have practiced, etc.

Of course, one has to take into consideration, the intelligence of the person and the nature of work he or she has done. One can at least remind him or her to take refuge in the Triple Gems, the Buddha, the Dhamma and the Samgha.

In view of the fact that the Buddha himself has often mentioned death as the subject of meditation in his discourses on liberation and also because death invariably comes to everybody in the end it may well be considered one of the most appropriate subjects for meditation.

This is why, even though this subject has been dealt with earlier, I should like to take this opportunity to suggest that one might repeatedly practise and get into the habit of prectising Mindfulness Meditation on Death.

Two Kinds of Meditation: Mindfulness and Concentration

The complete term for insight meditation is "vipassanā-bhāvanā." "Bhāvanā" means a system of mental training that cultivates wisdom or concentration.

All meditation techniques can be classified into two types: insight meditation (vipassanā-bhāvanā), and tranquility meditation, or concentration (samatha-bhāvanā). In tranquility practice you fix the attention on a single object until the mind enters a deep, trance-like stillness. You develop enough concentration to quiet the mind and suppress mental impurities such as anger. When you stop meditating, however, the negative emotions eventually return.

The practice of insight, on the other hand, cultivates wisdom. The student develops systematic mindfulness in order to see the real characteristics of existence: unsatisfactoriness, impermanence, and impersonality. All the activities of daily life can be objects of mindfulness: bodily actions, feelings, thoughts and emotions— even painful ones. Nothing is suppressed.

In mindfulness practice, a meditator notes and lets go of different objects as they appear and pass away, instead of keeping the mind fixed on one thing exclusively. Although some concentration is needed for vipassanā practice, it is only the level called "momentary concentration," which is weaker than that required for deep tranquility-states (jhāna).

The path of concentration results in short-term calmness, bliss, and, when fully perfected, psychic powers. The path of insight, on the other hand, leads to wisdom and permanent freedom from suffering. This freedom is called "Nibbāna," the deathless.

We practice vipassanā meditation in order to see the mind, to know it rather than control it, as Bhikkhu Sopako Bodhi says. To see your own mind clearly is to see ultimate reality. Many of us find excuses to avoid cultivating the mind. There is the familiar objection, "I don't have enough concentration to meditate." But strong concentration, as we said, is not a requirement for insight meditation.

Ask yourself this: does a sick person need a special aptitude to take penicillin? No— he takes it because he is ill. Like medicine, meditation is not something for which one needs an aptitude, but a prescription for illness; and the worse it tastes, the more it's likely needed. The Buddha said that all of us suffer from the mental sickness of desire, aversion and delusion. But anyone— repeat, anyone— can achieve mental health and happiness by "taking" vipassanā.

Conventional Truth vs. Ultimate Reality

The Buddha distinguished between conventional and ultimate truth. The former refers to the names and concepts by which we interpret our experience. Conventional truth is relative and conceptual. It changes from person to person. But ultimate truth is the same for all. It is true in the absolute sense.

A name is a concept; it isn't ultimately real. It is only a convention we impose on something. Remembering the name of a thing, whether we are referring to a sight, sound, smell, taste, touch, feeling or some other form, is not the same as directly experiencing it.

Ultimate reality refers to the raw sense-data of moment-to-moment experience: the actual instances of color, sound waves, tactile sensation, fragrance, and so on, that the brain continually registers. These sensations exist whether or not we think about them. They are not affected by the names or associations given to them.

Insight meditation is only concerned with ultimate reality, not conventional truth. Ultimate reality has two components: nāma and rūpa.