Ariyamagga Bhavana Level
Ariyamagga Bhavana Level
Ariyamagga Bhavana Level
Harmonious Equilibrium
Harmonious Attention
Harmonious Exercise
Harmonious Action
Harmonious Speech
Harmonious Orientation
Harmonious Perspective
b
by Ven Dr. Madawela Punnaji
BUDDHIST MAHA VIHARA
Continuing the spread of Buddhism in Malaysia
for over 124 years ……….
Printed by
Ideal Print House (002336965-V)
(A member of Uniprints Marketing Sdn Bhd)
ISBN: 978-983-3896-06-6
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Stage I
Meditation
1
Foreword
Buddhist meditation, as taught in this retreat, is not a
mystical practice. This technique of meditation is for people
who are living a secular life as householders, who go to work,
have responsibilities, and who are involved in various social
relationships. What such people need is freedom from stress,
and freedom from worries and anxieties of life. They need
peace of mind, healthy relationships, self-confidence, success
in life, and efficiency at work. This means learning to gain
control over the emotional disturbances that prevent them
from thinking clearly or acting rationally. These problematic
emotional disturbances come in the form of anger, lust, worries,
fears, and anxieties. The form of Buddhist meditation taught
here helps one free the mind of emotional disturbances and to
think clearly and act rationally.
It involves a systematic technique of consciously
purifying the mind. All impurities arise from self-centred
emotional states. The pure mind is the tranquil mind. When the
mind is purified, one experiences an inner happiness, a physical
comfort, and a kindness and compassion that one has never
experienced before. The happiness referred to here is not a state
of emotional excitement, but a tranquil undisturbed state of the
mind. The kindness and compassion taught here is not based on
attachment. It is a state of unselfishness. Emotional excitement
is not true happiness, and attachment is not true love. Happiness
and kindness are attributes of the pure and tranquil mind.
Therefore, the aim of this method of meditation is to
purify the mind and relax the body resulting in happiness,
kindness and a mature intelligence. However, the mind can
only be purified by first restraining the behavior in the form of
sila.
2
Introduction
We are all used to taking a physical bath to clean and cool
the body. After the bath we feel fresh and comfortable. It is
very rarely, however, or even never do we get the opportunity
to clean our minds in the same way. We tend to carry into adult
life the dirt we have been accumulating since our infancy, and
probably we even carry accruements from our former lives.
Therefore, the reason for our meditation is clear: it is to
purify the mind. By purifying the mind, we become good,
happy and wise. The individual creates society, and society
creates the world. Therefore, we begin with the individual, and
that is YOU. The impurities to be eradicated are the self-centered
emotions, which the Buddha called lust (lobha), hate (dosa),
and delusion (moha). “Delusion” is the “notion of ‘self,’” that
accompanies lust and hate and becomes the foundation of all
“selfishness.”
These emotions not only pollute our minds, but they
also interfere with our physical health. This problem is what
is today called STRESS. Emotions have been useful for some
lower animals for the preservation of life and the propagation
of the species. But the human beings have a better tool for that
purpose, which is intelligence. Intelligence is the one distinctive
feature that sets the human being apart from all other animals.
As the ancient Indian sloka says:
Feeding, sleeping, fear and sex
Common are these to man and beast
Especial to man is thought complex
Thought when low, man is a beast
3
Sometimes people raise doubts, when we speak of
purifying the mind. This doubt is partly due to certain concepts
prevalent in the Western part of the world. Some Western
religious beliefs and some concepts in Western psychology and
biology appear to contradict this idea of purification of mind,
even though the modern concern about stress management
seems to support this Buddhist idea of purification of mind.
Some Western religions have maintained that human
beings can never be pure, for only God is pure, and so it would
be blasphemous to speak of humans purifying the mind. There
is also a common saying in the West, “To err is human, to
forgive divine.” This seems to imply that human beings can
become pure only through the forgiveness of sins by God, and
not through a transformation of the character of the individual.
In addition, there has been a historical reason for this Western
attitude of mind. A religious community called Puritans,
who also spoke of purifying the mind through ascetic self-
mortification, had created negative feelings towards purification
in Western society.
The Buddhist concept of purity, however, is different
from this ascetic Puritanism, because purity in Buddhism runs
a medial path between indulgence and asceticism. It is a way
to happiness through relaxation of body, and calmness of mind
similar to the modern idea of stress management. Happiness is
not seen in Buddhism as an emotional excitement but as a state
of absolute tranquility, peacefulness, and kindness of heart.
Modern Western psychologists, such as Sigmund Freud,
have thought that emotions are natural and instinctual, and
that emotional arousal is built into our system, and therefore
emotion cannot be eliminated. Even modern biological thinking
seems to support this concept. Biologists think that emotion
4
is necessary for the preservation of life in animals, including
humans.
Although Freud thought that these emotions are built into
our system as instincts, he was also aware, of the dangers of
emotions. He knew that emotions are responsible for all the
crimes, wars, and terrorism in the world today. In addition, he
was also aware that emotions are the basic factor in all neurosis
and psychosis. Therefore, he was aware of the need to eliminate
emotions, or at least to learn to control them.
Freud was also aware that emotions were the result of a
reaction of the body to stimulation by the environment. It was
the modern cognitive psychologists who pointed out that the
cognitive interpretation of circumstances lead to the arousal of
emotions. Therefore it was possible for the human being to stop
the emotional arousal by changing the cognitive interpretation.
Buddha, more than 25 centuries earlier, pointed out that this
reaction of the body is a chain reaction that flows in to the body
from outside. Therefore, emotion can also be viewed to be an
influx or influence (ãsava) that flows in from the environment,
on to the organism. This means it is not an instinct nor is it
something that is naturally grown in the body like hunger or
thirst. Most modern psychologists recognize this fact, and
therefore they do not take these emotions to be instincts.
In fact, Eric Fromm, a modern psychoanalyst, has pointed
out that Freud always said, “where the id is there shall be the
ego,” which means that Freud had the intention of eliminating
the self-centred emotions, as he was aware of the harmfulness
of emotions. Therefore instead of the emotions dominating the
personality, he thought reason should begin to dominate. This
was why he called reason the ego (meaning the controlling
faculty) and emotion the id (meaning impersonal neuter gender
5
needing to be controlled). This was also what Daniel Goleman,
the psychologist, seemed to point out in his recent book entitled
Emotional Intelligence, though he did not hope to eliminate the
emotions altogether, for he believed in the need for emotions.
He only wanted to control the emotions using intelligence.
Emotions and intelligence are two different activities of the
body. Emotions cannot think. Only intelligence can. Therefore,
intelligence should control the emotions, and not vice versa.
The use of the term emotional intelligence has, however,
been subject to criticism because of its possible disastrous
implications. It could be misunderstood to mean: “emotions are
intelligent and can think, and therefore suitable to be followed.”
Such an idea could be very dangerous if blindly followed
without proper understanding of its meaning.
It was the Buddha, more than twenty-five centuries earlier
in the East, who even questioned: “why attempt to preserve
life or propagate the species, because one suffers in the process
of attempting to survive, and never succeeds in survival as
individuals, because every individual has to die, while even
whole species become extinct sometimes. This means, to
perpetuate the species is to perpetuate suffering.
It was the Buddha who showed the way to attain a
perfectly pure mind, by eliminating the self-centered emotions
altogether. Many of his disciples achieved this mental purity,
through the natural human technique taught by the Buddha. This
wonderful occurrence was based on the principle mentioned in
this oft-quoted passage from the Buddha:
“The mind is essentially pure. It is polluted only when
foreign matter enters it. This fact is not comprehended by those
unfamiliar with the Dhamma. Therefore, no purification of
mind for the uneducated, I declare” (Ang.I.6.1).
6
Pabassaramidaŋ bhikkave cittaŋ. Tan ca ko āgantukehi
upakkilesehi upakkilitthaŋ. Tan assutavā putujjano yatābhutaŋ
nappajanāti. Tasma assutavato putujjanassa cittabhāvana
nattiti vadāmiti. (Anguttara Nikaya 1.6.1.).
This means, the mind can obviously be compared to
water. For water is a pure substance, which gets polluted only
due to foreign matter falling into it. It is due to the water being
a pure substance that it can be purified, when polluted, by
filtration or distillation, even though water is never found in
a pure form naturally. In the same way, the mind can also be
purified, because it is essentially pure, provided we know the
proper technique. However, the mind too can never be found in
its pure form normally.
It is this saving technique of the Buddha through a
natural technique of purification that you will learn during
this retreat. This technique was the original form of Buddhist
meditation taught by the Buddha, which is found in the Sutta
Pitaka. The method of meditation used in this beginner’s retreat
is based on this technique, which is explained in the Dvedhā
Vitakka Sutta given in translation at the end of this book.
Of course there are mistaken critics who say that the
Buddha did not eliminate emotions altogether because he
cultivated positive emotions like mettā, karunā, muditā, and
upekkhā. Even Western psychologists like Sigmund Freud have
pointed out that emotions are disturbances of the body, which
are self-centered. This is so, even according to the Buddha.
The so-called positive emotions like mettā, which the Buddha
called, the “divine dwelling” (brahma vihāra), are not emotional
agitations but tranquil restful states of mind. They appear in
perfect form only in the absence of self-centered emotions
such as lust (lobha), hate (dosa), and delusion (moha), where
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delusion is the “sense of self” (atta) or notion of “existence”
(bhava), which is the basis of selfishness. This means, only the
emancipated supernormal individuals (arahat) who are free
from self-centered emotions, and experience genuine selfless
universal benevolence (mettā, karunā, muditā, and upekkhā).
This means, these emotionless pure states of mind should
not be called “positive emotions.” Emotion is a self-centered
and agitated state of mind; while purity of mind is a selfless
tranquil stillness of mind.
8
Chapter I
Selective Thinking
As already mentioned, meditation is understood during
this beginner’s retreat as selective thinking, which is consciously
choosing the thoughts we think, instead of unconsciously
thinking whatever thought that enters the mind. This means,
we must constantly watch the thoughts that enter the mind very
scrupulously and choose to keep only the good thoughts and
not the bad thoughts.
Normally thoughts come into our minds quite
unconsciously, and most of them are emotional. Very often we
are even carried away by these emotional thoughts. The moment
we become conscious of them, however, they stop. This is
because emotional thoughts can run only unconsciously, and
they cannot continue consciously. Therefore, the moment we
become conscious of them, they must naturally stop.
This is the fact on which even modern psychoanalysis is
based. The aim of psychoanalysis is to make the unconscious
thoughts become conscious. This making of the unconscious
emotions conscious seems to be what Daniel Goleman
calls emotional intelligence. It is also the fact in which the
technique of the Buddha was originally based. The aim of the
meditation called Satipatthāna is to become conscious of our
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unconscious emotional reactions. If we are unconsciously
carried away by our emotional thoughts, we remain not only
unconscious but also unhappy. This is what is called worry and
daydreaming.
Therefore, selective thinking, as we practice it, is
being awake to and noting the thoughts that come into our
minds, followed by consciously selecting the thoughts we
think, while avoiding the emotional thoughts and developing
the habit of keeping a calm mind. This means, we must
always be conscious of our unconscious emotional thoughts
that habitually come into our minds. By doing so we stop all
unconscious emotional thoughts, and we begin to think only
consciously and rationally.
In our meditation we learn to overcome old habits of
unconscious emotional thinking and learn to consciously
cultivate new habits of calm rational thinking. Cultivating a
new habit, however, means practice, and practice means
repetition, which must be maintained throughout the day.
It is like learning to type or play a musical instrument. Only
practice makes one perfect.
This means, the kind of meditation that we practice is not
an exercise in concentration, but an exercise in wakefulness,
and selective thinking. It is not sitting like a statue for twenty
minutes or even one hour in the morning, and probably
followed similarly in the evening. Selective thinking has to be
done every moment in our waking lives, whether walking,
standing, sitting, or lying down. Of course, during this retreat,
we do not recommend lying down during the day, because one
may fall asleep. At night, however, you can meditate lying
down, but if you fall asleep at night, expect to start walking
the moment you are awake. This means, meditation has to be
10
practiced all the time during your retreat, even at night, no
matter what posture you are in.
In other words, we have to make a serious decision
to change our way of thinking, and be willing to cultivate a
new way of thinking by repeated practice.
Why is this?
It is important to understand that we humans are animals,
though at a more evolved evolutionary level. A part of the animal
nature is still within us. We have two minds: an emotional
animal mind, and a rational human mind. It was Sigmund
Freud, the famous psychologist who divided the human mind
into three parts and called it the structural hypotheses:
1) Emotional id – dominated by pleasure
2) Rational ego – dominated by reality
3) Religious super ego – dominated by morality
The Buddha pointed to four division of the personality
through personalization (upādāna).
1) Personalized sense desire (kāma upādāna) – (id)
2) Personalized views (ditthi upādāna) – (ego)
3) Personalized morals (sīlabbata upādāna) – (super ego)
4) Personalized notion of self (attavāda upādāna)
Modern Neuroscientist Dr. Paul Maclean’s research on
the evolution of the brain has lead to a division of the human
brain into three parts called the Triune Brain: (1) the brain-
stem, (2) the limbic-system and (3) the prefrontal cerebral-
cortex. The lower animals such as the fish and reptiles have
only the brainstem along with the cerebellum, which is mainly
responsible for finding food and mating. The more evolved
animals, the mammals have in addition, the limbic system,
13
which is responsible for emotions like anger, fear, and lust. It is
the cerebral cortex, especially the prefrontal cortex that does the
thinking. This cerebral cortex is most developed in the human
being. This is why the human being is able not only to think and
distinguish between good and bad, right and wrong, truth and
falsehood, but he is also able to communicate using language,
engage in mathematical calculations, perform scientific
research, invent technological machines, solve important
problems, and even engage in philosophical speculations.
It is interesting to note that the Buddha was aware of these
three phases in the development of the brain, though he did not
speak about the brain because people would not believe him if
he did so. At that time people were not aware of the importance
of the brain.
What he called viññāna, however, refers to the activities
of the brain stem and the cerebellum. What he called citta was
the activities of the limbic system. What he called mano was the
activities of the cerebral cortex, or more precisely the prefrontal
cortex. The aim of the Buddha was to make the human being
transcend his animal nature and become fully human,
which is not a normal state but a Supernormal state. This
transcendence is achieved by developing the cerebral cortex
to a point where it is able to stop the emotional disturbance
created by the limbic system. This is what the verse quoted
below means:
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Cognition precedes all experience
Cognition is predominant cognition creates
With vicious cognition if one speaks or acts
Anguish follows as the wheel the drawer
……………………
With noble cognition if one speaks or acts
Joy shall follow as the shadow the runner
-- Dhammapada
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Chapter II
Harmonious Perspective
What can save us from this plight is the Harmonious
Perspective (samma ditthi). This special perspective is based
on an understanding of how our mind and body works
without a “self” or soul involved in it. The modern psychologist
Sigmund Freud described the mind and body as an energy
system that works on the same mechanical forces that govern
man-made machines. It was the Buddha in the East who
pointed out twenty-five centuries before this that body and
mind are impersonal processes working on natural laws
without a “self” or freewill involved. Even the modern school
of Psycho-cybernetics points out that the human mind works
like a goal seeking machine, similar to a computer. Modern
neuroscience researchers on the brain have pointed out that
there is no place in the brain or anywhere in the body that can
be referred to as a mind or soul. What we generally call the
mind is an activity of the body, which is controlled by the brain.
Human intelligence has now evolved to the point where
it can begin to understand the workings of the human body and
use that knowledge to gain control over the blind emotional
impulses that disturb humanity as well as all life on this planet.
The recent book, Emotional Intelligence by Daniel Goleman
16
explains what modern researchers have found about the
workings of the so-called mind.
The Buddha has repeatedly pointed out that there is no
entity other than the body to be referred to as the mind or soul.
The Tanhāsankaya Sutta in the Majjhima Nikãya explains this
fact very clearly. The Buddha used three words to refer to
three different activities of the nervous system:
1) Sensory Perception (viññāna)
2) Cognition (mano)
3) Affection (citta).
The Buddha also pointed out that these activities go on
quite unconsciously, based on the necessary conditions. They
are not really under the power of a conscious thinker. Human
thinking becomes conscious only occasionally. Most of the
time it is unconscious. Although we think of a permanent
conscious thinker, within our body and even in other bodies,
there is no such permanent entity or person. It is this occasional
consciousness that we generally refer to as “my self,” even
though we are not conscious all the time. Most of the time our
behavior is unconscious. Consciousness arises only when there
is a problem to be solved. These unconscious activities of the
body are what Sigmund Freud compared to an iceberg, where
most parts are submerged under water, and only a small part
remains visible. It is this fact of remaining unconscious most
of our time that the Buddha called anusaya. Anusaya literally
means sleeping. What we call the mind therefore is only an
activity of the body, a greater part of which is unconscious,
and only a small part becomes conscious occasionally. It is that
occasional conscious part that we refer to as “self.”
17
The “self” we commonly imagine, however, is a
permanent entity that exists all the time, and not an activity
that comes and goes. Such an entity does not exist, however.
Conscious thinking is only an activity that runs occasionally
and then stops.
The human body is equipped with two faculties, which is
called the mind: the affective (citta) and the cognitive (mano).
Freud called the affective faculty id and the cognitive faculty he
called ego. It is the cognitive faculty (mano) that can think and
also become conscious. Thinking can be done consciously as
well as unconsciously. Most of the time it is done unconsciously.
We are also carried away by emotions unconsciously most of
the time. Emotional citta cannot think. Only cognitive mano
can think. This means emotions are blind, as they cannot think.
Only conscious thinking can stop unconscious emotional
agitation. One important advantage that human beings have
over other animals is this ability to stop the emotional reaction
by conscious thinking. That is what is called will power. Modern
neuroscientists have understood that this cognitive thinking
is the activity of the prefrontal cortex of the brain. Emotions
are started by the amygdala of the limbic system that sends
messages to the glands to secrete hormones, which begin to
create emotional disturbances, which are activities of the entire
body. The prefrontal cortex can send messages to the amygdala
to stop the emotional activity and so remain calm. This is the
secret behind the Buddha’s ability to eradicate all lust, hate and
delusion and so awaken from the dream of existence.
It is by being conscious all the time that we can control
our emotions. Therefore what we call meditation is learning
to be conscious all the time. The constant practice of being
conscious is what the Buddha called development (bhāvanā).
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Emotional development is citta bhāvanā, and cognitive
development is paññā bhāvanā.
The term satipatthāna is translated today as
mindfulness. The more appropriate term however, is
introspection, which is constantly looking at the unconscious
mental process that is going on within us. It is only in this way
that the unconscious emotional behavior can be stopped.
This unconscious emotional behavior can be stopped, only
by becoming conscious of it. Emotions cannot continue
consciously. They can do so only unconsciously.
19
Unfortunately, there is another problem that we often meet.
The cognitive (mano) splits in to two – one taking the side of
emotions and the other taking the side of thinking. It was Leon
Festinger who termed this problem cognitive dissonance. In
the twentieth century, Sigmund Freud recognized this problem
and attempted to find a solution. It is for the same reason that
Sigmund Freud called the thinking faculty ego and placed the
emotional faculty in the neuter gender, using the Latin form
of it, which is the id. Freud thought the problem could be
solved this way. Modern cognitive psychologists, however,
saw that emotions are aroused by the cognitive interpretation
of circumstances. Therefore by changing the interpretation the
emotional arousal ceases. Yet they do not completely eliminate
emotions. It was the Buddha, who twenty-five centuries earlier
solved the problem fully by eradicating all self-centered
emotions by recognizing the absence of a real “self.”
The Buddha realized that the conflict arose because
people tend to personalize either the affective emotions or the
cognitive reasoning. The power rested on the side personalized.
Often people tend to personalize the affective side and thereby
the emotional part wins. When personalization was stopped, the
conflict was resolved. This method of the Buddha resolves the
cognitive dissonance between emotion and reason, and brings
about a cognitive consonance.
Expression or suppression
The Buddha also explained how people generally deal
with emotions in two ways:
1) Unconscious expression (kāma sukhallikānu yoga)
20
2) Conscious suppression (atta kilamatānu yoga), or
unconscious repression.
3) Both being unpleasant, He pointed to a medial way,
which is conscious relaxation of the body and calmness
of the mind.
This brought about the solution of a common problem.
People tend to think that:
1. Expression of emotions is the way to happiness
2. Suppression of emotions is the way to be good
3. The discovery of the medial way between these two
extremes pointed to a happiness, which was not
different from being good.
The Buddha drew attention to this in the Dhammacakka
pavattana Sutta.
Expression of emotions
Relaxation of body
(passaddhi) &
Tranquility of mind
(samādhi)
Suppression of emotions
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c) Effort to run away from what is feared
d) Lamentation when all efforts fail.
This is generally understood as seeking happiness.
Asceticism or self-mortification is holding on to the
tension in four ways:
a) Not obtaining what is desired
b) Not removing what is hated
c) Not running away from what is feared
It is important to understand that emotion when aroused
accompanies tension and discomfort in the body. Therefore the
release of tension in action feels comfortable.
What the Buddha pointed out was that if one becomes
aware of this tension and then relaxes the tension consciously
instead of releasing the tension in action unconsciously. This
is a better way of dealing with the tension
On the other hand, to suppress the emotion is to maintain
the tension that came up during emotional arousal. This means
suppression becomes an uncomfortable experience.
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Chapter III
24
he/she begins to feel inferior. If a person thinks that high social
position is superior, he/she will feel inferior in the presence
of any person who is greater in social position. Likewise, if a
person thinks that popularity is the greatest thing; that person
begins to feel inferior upon meeting a person who is more
popular than himself or herself. If a person thinks that enjoying
sensual pleasure is the greatest thing, then that person will
feel inferior in the presence of someone who is enjoying more
sensual pleasures. This is how people feel inferior or superior.
This worldly sense of values was shown by the Buddha to be not
only unhealthy but it also brings unhappiness, disappointment,
frustration, sorrow, pain, anxieties, and worry.
The Buddha pointed out that happiness is to be sought
not outside in wealth, status, popularity or sensual pleasures;
but rather inside in peace of mind. This happiness within is
inner peace, calm or tranquility of mind. If one can understand
that inner peace is the greatest thing in the world, then one
will automatically begin to seek inner peace. When one meets
a calm person, one does not feel inferior any more, but one
begins to appreciate the person and one is inspired. When we
are really convinced that calmness is the greatest thing, we do
not need tranquilizers. Tranquilizers are needed only when we
are not convinced that calmness is the greatest thing, because
then our goal is not calmness. It is the goal, which is based on
our sense of values that determines our calmness.
It is our sense of values therefore that makes us calm or not
calm. You have heard the word “Nirvana” or “Nibbana” which
is regarded as the ultimate goal of the Buddhist. Some think that
Nirvana is some kind of Heaven but that is not what Nirvana is.
Nirvana simply means the Imperturbable Serenity of Mind.
(“nir” is the negative prefix like the English “non,” and “vana”
25
means shaking). “Nirvana” is the tranquility of mind that is not
shaken by anything, even in the face of death. It is a tranquility
of mind that can never be disturbed. This is why it is called the
imperturbable serenity of mind.
We become what we value or worship. When we
understand and appreciate the value of Nirvana, it becomes our
goal in life. This results in a reorientation of our life to reach this
goal. Then, we do not need any special effort to attain Nirvana.
Our life is automatically reorganized to reach that goal.
This reorganization of life is called entering the stream
(sotapanna). Even if we cannot reach the end in this present
life, we will reach it within seven lives. It is our sense of values,
(saddhā) or the extent to which we understand and appreciate
the value of tranquility that makes us a stream winner.
Therefore, this entering the medial way confirms the well-
known saying of the Buddha, “There is no happiness apart
from the Dhamma” (sukhaŋ ca na vinā dhammaŋ).
This explains why the Buddha introduced his teaching
as the way to end unhappiness, rather than the way to end
evil. The way to end evil appears as suppression of emotions
and unhappiness. This is why religiosity and asceticism is
commonly seen as “self-torture.” This is also the reason why
the Puritans were hated. If, instead of talking about self-
discipline that people seem to deride, we begin to talk about
happiness that is derived, not from expression of emotions, but
from relaxation of the body and tranquility of the mind. Then
being good and being happy becomes the same thing. This kind
of happiness is a return to the original equilibrium that was lost
when facing the troubles and tribulations of life.
26
If we examine a baby in a happy mood, we observe that
the body is relaxed and the mind is calm. The moment the baby
begins to cry, the body is tensed and the mind is disturbed. This
means our original state is an undisturbed, and calm state of
mind.
As we grow up we find ourselves being disturbed by many
favorable as well as unfavorable circumstances. This disturbance
is really a reaction of the organism to environmental stimulation
where we lose our original equilibrium quite unconsciously.
We do not even know how to return to the original state. Often
we enjoy this disturbance. We do not realize the extent to which
we suffer as a result. Today the modern psychologists call this
disturbance, stress. It was this stress that the Buddha called
suffering (dukkha) and showed the way out of it, by returning
to the original equilibrium or homeostasis, which is NIRVANA.
It is important to understand that the cause of all our
unhappiness and our feeling of insecurity in the world are the
emotional reactions (tanha) to the three kinds of feelings –
pleasant, unpleasant and neutral. They are:
(1) Urge for pleasure (kama tanha),
(2) Urge for existence (bhava tanha) and
(3) Urge for non-existence (vibhava tanha).
This is commonly translated as craving, though the more
accurate translation is the emotional urge (tanha). This self-
centred emotional urge is the cause of all our unhappiness,
according to the Buddha. Modern research on stress confirms
this fact. The term bhava is not becoming but being or existence.
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Chapter IV
28
1) Alarm reaction = Grief & lamentation (soka+
parideva)
2) Stage of Resistance = Physical pain & mental
depression (dukkha + domanassa)
3) Stage of exhaustion = Suicide or death (upāyasa)
Good thoughts are the conscious peaceful rational
thoughts that relax the body, calm the mind, and bring about
comfort and happiness. Emotions are unconsciously activated,
while good thoughts are consciously thought out. Therefore,
selective thinking is the replacement of unconscious bad
thoughts with conscious good thoughts. It is substituting good
thoughts for bad thoughts. It is simply cultivating the habit of
good conscious thinking.
Following is a list of good thoughts in contrast with
bad thoughts. The bad thoughts are mainly the five emotional
disturbances or hindrances (panca nîvarana), and the good
thoughts are mainly the opposites of these hindrances. As we
begin meditation, the good thoughts are practiced in relation to
the Buddha, Dhamma, and the Sangha. We learn to cultivate
good thoughts by reflecting on the Buddha, Dhamma and
Sangha in relation to the good thoughts, while avoiding thinking
of bad thoughts.
29
Table 1. Thought Discrimination &
Corresponding Meditation Techniques
Boredom, laziness,
Energy
sleepiness Reflection on death
(viriya)
(thina middha)
Cognitive Cognitive
Reflecting on the
dissonance consonance
value of Tranquility
(vicikiccā) (citta ekaggatā)
30
Table 2. Meaning of Good Thoughts
DISPASSION: is the opposite of passion. Passion is an
emotional reaction to a pleasant sensation, which is also an
emotional excitement. It occurs unconsciously, depending on
conditions. It occurs only when the necessary conditions are
present. Passion is also self-centred and possessive. It leads
to conflict and unhappiness. Dispassion, on the other hand,
is the absence of emotional excitements. It relaxes the body,
and calms the mind. It makes one comfortable, peaceful, and
happy. It is unselfish, self-sacrificing, and is interested in the
welfare of others.
COMPASSION: is to be interested in the welfare of all
beings, without making a distinction between oneself, and
others. It recognizes that other’s happiness or unhappiness is
as important as one’s own. Compassion broadens the mind,
resulting in freedom from selfishness, worry and unhappiness.
HAPPINESS: is distinct from pleasure. Pleasure is a sensation
arising from stimulation of the senses, and is accompanied
by tension and emotional excitement. It is a disturbance of
the body and mind. True happiness, on the other hand, is the
absence of emotional excitement. It is also unselfish, while
pleasure is self-centred. Happiness is a selfless freedom from
worries and anxieties. It is a pleasant state of undisturbed,
relaxed, calm, peaceful, happiness.
TRANQUILLITY: is a state of relaxation of the body
and calmness of mind, due to the absence of emotional
disturbances. It is a peaceful stillness of mind, which is
conducive to clarity of thought, and the gaining of insight
into the realities of life.
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IN-SIGHT: is the introspective awareness of the inner
mental process. When the calm and tranquil mind is turned
inwards, it becomes aware of what is going on within. It
becomes aware of the unconscious reaction of the body to
environmental stimulation of the senses. The reaction is
seen in its four stages: perception, conception, emotion,
and action. This stops the unconscious reaction, because the
unconscious reaction cannot continue while it is conscious.
The mind has become conscious of the unconscious process;
the determinism of the experience is seen, resulting in seeing
the instability, insecurity, and impersonality of the experience.
This means the absence of a self or personality is understood.
Then one knows that the “Experience”, which is determined
by conditions, is all there is. The objective “world” and
the subjective “self” are but products of this impersonal
experience of perception. This “experience” of “existence”
is seen to be unstable, insecure and impersonal, and therefore
not desirable. This “under-standing” is “in-sight.”
Therefore, introspective awareness leads to dispassion, which
leads to compassion, which leads to happiness, which leads
to tranquility, which leads to introspection, which leads to
understanding of what is inside, which is in-sight. Insight
begins the cyclical sequence again. And so the mind continues
recycling this way until it is fully awakened from “the dream
of existence”.
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Progress in meditation consists of four steps
1. Association with those mature in mind (sappurisa
sevana) – These are persons who know the Dhamma
and have progressed in meditation following the
Dhamma.
2. Hearing the Dhamma (saddhamma savana) – This is
hearing about the Problem of Existence, its cause, its
end, and the way to its end.
3. Deterministic thinking (yoniso manasikara)
– Reflecting on the Sequential Concurrence of
Antecedents (paticca samuppada).
4. Reorganization of life (dhammanudhamma patipatti)
to solve the problem of existence – This is the
Revolution of the Wheel of Experience (Dhamma
cakkha pavattana), which is a reorganization of
life of an individual, which brings about an inner
transformation of character. It is achieved by changing
the eight constituents of character, by following the
Supernormal Eightfold Way, which is a transformation
from a self-centred character to a completely selfless
one. This transformation results in a paradigm shift
from a consciousness of subjective and objective
existence (bhava), to a consciousness of impersonal
experience, resulting in an elimination of the
personality perspective (sakkāya ditthi). In other
words, it is the adaptation of life according to the
Dhamma (dhammanudhamma patipatti), which leads
to the realization of impersonality (anatta) through a
paradigm shift.
33
Chapter V
Harmonious
Æ Orientation Æ
Insight Dispassion
Æ
Tranquility Compassion
Æ
Happiness Æ
35
Details of the procedure of selective thinking
Stage I: Recollections (anussati)
Reflect on:
(1) Buddha – who became perfect in Tranquility
(2) Dhamma – the technique of Tranquilization
(3) Sangha – the followers who follow the way
(4) Oneself – who begins to follow the way
We begin by focusing on good thoughts:
(1) Awareness of the realities of life: –
Instability, painfulness, impersonality
(2) Dispassion towards everything
(3) Compassion for all beings
(4) Happiness through tranquility
(5) Tranquility due to absence of expectation
(6) In-sight into impersonality of experience.
At first, we note these states of mind in concrete form
as attributes of THE BUDDHA. Next we reflect on the nature
of these attributes in abstract form in the DHAMMA. Next
we notice these attributes in growing form as present in the
SANGHA, in variable degrees. They are also noticed in the
beginners form within ONESELF as one begins the practice.
Compassion (karunā)
The Buddha became aware that all beings are born
with a self-centred struggle for existence, consciously or
unconsciously, and that the notion of “self” is responsible for
all the suffering one creates within oneself as well as in others.
He also saw that this self-centered mind can be broadened
and made to think of the welfare of all beings and so cultivate a
broad mind called Universal Benevolence (mettā).
This universal benevolence when cultivated grows into
universal compassion (karunā). This is the depth dimension
of mettā, where no distinction is made between oneself and
others. Others become as important as one-self. This way the
self-consciousness is lost, and all suffering disappears with
it, just as a river falling into the ocean loses its identity.
39
excitement but a state of complete tranquility, with the mind
focused within, which is quite undisturbed by the changing
vicissitudes of life, such as gain and loss, fame and ill-fame,
praise and blame, or pleasure and pain.
Insight (paññā)
As his mind became focused within upekkhā (upa =
within; ikkati = seeing). This helped him become aware of the
inner experience. The inner experience was not the object
seen but the process of perception, that sees the object which
he analyzed into the five constituents (pancakkhanda). This
made him realize that the sense-of-self comes into being due
to personalization of the constituents of perception. He
also began to realize that this mental process of perception
and conception creates the objective “world” as well as the
subjective “self” that is supposed to “exist” and thus creates
the “Experience of Suffering.”
The self, the world, and existence
creates a relationship
which is a
delusion
Suffering is not due to
death and rebirth of a “self that exists,”
but due to
the false notion of existence
of a self and other
40
The “self,”
Is Created by
Personalization
of the subjective constituents of perception
and the “world,”
is created by
alienation of the objective experience
This is
Done by an emotional reaction
TANHA
“Self” and “existence” are static concepts in a
dynamic reality
To exist is to occupy space in the past, present and future
The past --- is gone --- does it exist?
The future --- is not come --- does it exist?
The present is becoming the past every fraction of a second
Does the present exist?
41
The Buddha’s great compassion (karunā) broadened
his mind to the extent that he did not see a distinction between
himself and others and so lost his self-consciousness, which
resulted in freedom from all suffering.
He won the selfless happiness (muditā). This selfless
happiness was a calm, peaceful, restful state of mind that was
never disturbed by the changing vicissitudes of life (attha
loka dhamma). This was why the mind of the Buddha always
remained dispassionate, compassionate, happy, tranquil,
and wise. He also encouraged others to do the same and free
themselves from suffering. The past doesn’t exist. The future
doesn’t exist. The present does not exist?
If one does not exist, can one die or be reborn?
42
which matures into the Imperturbable Serenity (Nirvana)
which is unaffected by the changing vicissitudes of life. This is
also reminiscent of the well-known statement “God is Love.”
Therefore, when reflecting on the Dhamma, one should
reflect on these same attributes of the Buddha, but in abstract form:
Dispassion (virāga), Compassion (mettā, karunā,), Selfless
Happiness (muditā), Tranquility (samādhi), Apperception
(upekkha) and In+sight (paññā). By understanding the meaning
of these attributes, one begins to appreciate them and cultivate
them. Understanding the Dhamma is important for the practice,
because it is the extraordinary technique of purifying the mind.
Dhamma includes the means (magga) to Nirvāna as well as the
end result (phala), which represent the benefits gained from
the practice.
For an intelligent person the Dhamma becomes a map
to find the way to Nirvana. This Dhamma is the Harmonious
Perspective. Without the Dhamma one cannot reach the goal.
We cannot depend on teachers blindly, because they may
lead us in the wrong direction. It is by understanding the road
properly by ourselves and for our selves that we can reach the
goal. Treading the spiritual path is a matter of intelligence and
strength of mind. This is why the Buddha said, “I do not teach
the Dhamma like showing the way to a blind man who has to
trust me blindly and follow me, but I am like a surgeon who
operates on the eye and makes the blind man see for himself.
Then he has to have confidence only in himself and not in me.”
The more we understand the way, the more we begin to follow
the way. The more we follow the way, the more we begin to
understand the way. It works both ways, and so we reach the
goal quite easily. Knowledge of the benefits of the practice also
encourages one to practice.
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Reflecting on the Sangha
The Dhamma was what the Buddha taught His followers
to practice. The SANGHA, being the community of followers,
that practice the Dhamma, they individually possess these
qualities to different degrees. Each individual will keep on
practicing till each individual reaches the state of perfection, in
this life itself or in another life to come. When we think of the
Sangha, we think of these same qualities generally present in
the Sangha. We do not think of individuals but we think of the
community as a whole. We understand that there are members
of the Sangha who had reached the highest level of perfection
and those who are on the way. We also know that there are
those who are at our own level. Sometimes we are aware of
some who are even below our level, just as when standing on
an escalator we can see people at the top, those at the bottom,
and those standing midway. When we think of the Sangha we
see people at different levels. We don’t blame or condemn a
person at the lower level for being at that level because they are
on the way to Nirvāna. We only get courage and confidence,
“If that person can reach the higher level someday, I can also
reach the higher level someday”. This gives us inspiration and
courage to practice. When we consider how even those at the
lowest levels will someday reach the highest, we are inspired
to practice. Reflecting on the Sangha we reflect on the same
attributes. We should not criticize and condemn the Sangha
even for being at the bottom. Thinking thus should encourage
us: “if that person can reach the top, I too can.”
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Reflecting on Oneself
We can cultivate these same qualities WITHIN US. We
can examine ourselves to discover to what extent we possess
these qualities within us, and also to what extent these qualities
are absent in us. This tells us how much we need to practice
in order to reach perfection. This knowledge inspires and
encourages us. When we reflect on the Buddha, Dhamma, and
the Sangha and join the Sangha we are inspired to cultivate these
qualities to perfection within us. When we reflect on ourselves
we see ourselves also standing on the escalator though moving
upwards little by little. Even if the escalator is slow we are still
moving. We are progressing. Our speed depends on our level of
enthusiasm by reflecting on the Buddha, Dhamma and Sangha.
The more we reflect the more our enthusiasm.
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Chapter VI
46
Stillness of mind derived
TRANQUILLITY from lack of emotional
disturbances.
47
Perception,
Cognition,
Affection,
Action and Consequence.
48
Tilakkhana bhāvanā
Meditation on
The threefold nature of all that is
supposed to exist
49
2. Painfulness (dukkha)
All constructs that I call mine or myself are unstable.
What is unstable is insecure.
What is insecure is unpleasant.
What is unpleasant is painful (dukkha).
All constructs are painful (sabbe sankhāra dukkhā).
3. Impersonality (anatta)
What is painful is not as I want.
What is not as I want is not under my power.
What is not under my power is not mine.
What is not mine cannot be personalized.
What cannot be personalized is impersonal – not me, or
mine, or my “self.”
All experience is impersonal (sabbe dhammā anattā).
All that is impersonal should be discarded.
To discard is to become dispassionate.
What cannot be personal should not be personalized.
If what cannot be personal has been personalized, grief,
lamentation, pain, distress, and depression follows.
To solve this problem one should depersonalize.
All constructs when depersonalized cease to be
uncomfortable.
50
When one understands the instability, painfulness and
the impersonality of things, one becomes dispassionate and
also compassionate towards all beings, who are suffering,
without making any distinction between oneself and others,
which leads to selfless happiness, which is tranquil, and
introspective.
Through introspection (satipatthāna), which is focusing
attention within, one can apperceive (upekkhā) which is to
become aware of the process of perception, which can lead
to analysis of the five constituents (pancakkhanda) of the
process of perception:
1) Mental image (rūpa),
2) Feeling (vēdanā),
3) Sensation (saññā),
4) Construction (sankhāra),
5) Perception (viññāna).
These constituents of the process of perception are
generally personalized as “mine.” It is in this way that the
personality is formed, though they are really impersonal
processes.
By reflecting on the threefold nature (tilakkhana) of
these impersonal processes, one can depersonalize the five
constituents of perception (pancupādānakkanda), which
have been already personalized. By thus depersonalizing all
experience, the personality is lost and all suffering comes to
an end.
All suffering is self-centred. When the self disappears
all suffering disappears.
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All normal human beings are suffering from the
delusion of existence. They imagine they exist, when they
do not exist.
All common folk are insane (sabbe putujjana ummattakā)
said the Buddha.
When they awaken from the dream of existence, they
become sane and all suffering comes to an end.
Isn’t this Real Buddhist Psychotherapy?
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Chapter VII
General – Personal
This is to apply the Harmonious Perspective in detail on
everything we have personalized.
a. I am subject to aging. I have not transcended aging.
b. I am subject to disease. I have not transcended disease.
c. I am subject to death. I have not transcended death.
All that is near and dear to me is subject to change and
separation. When these things are changing and separating
all that is left is my emotional state (kamma). My emotional
state makes me unhappy. By depending on changing
external conditions for happiness I experience sorrow and
unhappiness. By not depending on these external conditions
for my happiness, my unhappiness ceases. Therefore I begin
to cultivate: dispassion, compassion, happiness and tranquility.
This way, I gain true happiness. Pleasure is stimulation of the
senses; happiness is a peaceful tranquil state of mind free from
emotional agitation.
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Specific − Personal
1. My job is dependent on conditions.
Because it is dependent on conditions, it is unstable.
Because it is unstable, it is uncomfortable.
Because it is uncomfortable, it is not under my control.
Because it is not under my control, it is not mine.
Because it is not mine, it is not my “self,” nor a part of my
“self.”
2. My social status is dependent on conditions.
Because it is dependent on conditions, it is unstable.
Because it is unstable, it is uncomfortable,
Because it is uncomfortable, it is not under my control.
Because it is not under my control, it is not mine.
Because it is not mine, it is not my “self,” or a part of my
“self.”
3. My wealth (bank account, house, car and other properties)
is dependent on conditions.
Because it is dependent on conditions, it is unstable.
Because it is unstable, it is uncomfortable.
Because it is uncomfortable, it is not under my control.
Because it is not under my control, it is not mine.
Because it is not mine, it is not my “self,” nor a part of my
“self.”
4. My family members (parents, spouse, children and other
relatives) are dependent on conditions.
Because they are dependent on conditions, they are
unstable.
Because they are unstable, they are uncomfortable.
Because they are uncomfortable, they are not under my
control.
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Because they are not under my control, they are not mine.
Because they are not mine, they are not my “self,” nor a
part of my “self.”
5. My friends and associates are dependent on conditions.
Because they are dependent on conditions, they are
unstable.
Because they are unstable, they are uncomfortable.
Because they are uncomfortable, they are not under my
control.
Because they are not under my control, they are not mine.
Because they are not mine, they are not my “self,” nor a
part of my “self.”
6.
My self (body, sensations, emotions, and thoughts) is
dependent on conditions.
Because it is dependent on conditions, it is unstable.
Because it is unstable, it is uncomfortable,
Because it is uncomfortable, it is not under my control.
Because it is not under my control, it is not mine,
Because it is not mine, it is not my “self,” nor a part of my
“self.”
General – Personal
1. I am subject to aging. I am not free from aging.
2. I am subject to disease. I am not free from disease.
3. I am subject to death. I am not free from death.
All that is desirable and pleasant to me will change and
separate from me. Therefore, there is nothing to desire or
personalize. All that is left for me is my emotional state. This
emotional state is my kamma. My kamma is the emotions I live
with. It is this kamma that gives me happiness or unhappiness.
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It is due to these emotions that I will be reborn. Therefore,
I will not hold onto things that are unstable (what is subject to
old age, disease and death). My only purpose in life therefore
is to purify my thoughts. Kamma is my only inheritance. I am
born of kamma. My friends, relatives, parents are also kamma.
My only refuge is my kamma. Whatever I do, whether good or
bad, it becomes my inheritance. This is the way of life, not only
for me, but for all beings.
(This last thought should lead to dispassion within oneself, as
well as compassion for all beings. This also leads to the loss
of self-consciousness, which results in the disappearance of
unhappiness and calmness of mind).
Specific – Universal
1. For all human beings, their jobs are dependent on conditions.
Because they are dependent on conditions, they are
unstable.
Because they are unstable, they are uncomfortable.
Because they are uncomfortable, they are not under their
control, because they are not under their control, they are not
theirs, because they are not theirs, they are not themselves
or parts of themselves.
2. For all human beings, their social status is dependent on
conditions.
Because it is dependent on conditions, it is unstable.
Because it is unstable, it is uncomfortable.
Because it is uncomfortable, it is not under their control.
Because it is not under their control, it is not theirs.
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Because it is not theirs, it is not themselves or a part of
themselves.
3. For all human beings, their wealth: bank account, house,
car and other properties, is dependent on conditions.
Because it is dependent on conditions, it is unstable.
Because it is unstable, it is uncomfortable.
Because it is uncomfortable, it is not under their control.
Because it is not under their control, it is not theirs.
Because it is not theirs, it is not themselves or a part of
themselves.
4.
For all human beings their family members: parents,
spouse, children, and other relatives are dependent on
conditions, because they are dependent on conditions, they
are unstable.
Because they are unstable, they are uncomfortable.
Because they are uncomfortable, they are not under their
control.
Because they are not under their control, they are not theirs,
because they are not theirs, they are not themselves or parts
of themselves.
5. For all human beings, their social status is dependent on
conditions.
Because it is dependent on conditions, it is unstable.
Because it is unstable, it is uncomfortable.
Because it is uncomfortable, it is not under their control.
Because it is not under their control, it is not theirs.
Because it is not theirs, it is not themselves or a part of
themselves.
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6. For all human beings, their wealth: bank account, house,
car and other properties, is dependent on conditions.
Because it is dependent on conditions, it is unstable.
Because it is unstable, it is uncomfortable.
Because it is uncomfortable, it is not under their control.
Because it is not under their control, it is not theirs.
Because it is not theirs, it is not themselves or a part of
themselves.
7.
For all human beings, their family members: parents,
spouse, children, and other relatives, are dependent on
conditions because they are dependent on conditions they
are unstable.
Because they are unstable, they are uncomfortable.
Because they are uncomfortable, they are not under their
control.
Because they are not under their control, they are not theirs,
because they are not theirs, they are not themselves or parts
of themselves.
8.
For all human beings, their friends and associates are
dependent on conditions.
Because they are dependent on conditions, they are unstable.
Because they are unstable, they are uncomfortable.
Because they are uncomfortable, they are not under their
control.
Because they are not under their control, they are not theirs,
because they are not theirs, they are not themselves or parts
of themselves.
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9. For all beings, their selves (bodies, sensations, emotions,
and thoughts) are dependent on conditions.
Because they are dependent on conditions, they are
unstable.
Because they are unstable, they are uncomfortable.
Because they are uncomfortable, they are not under their
control.
Because they are not under their control, they are not theirs,
because they are not theirs, they are not themselves or parts
of themselves.
General – Universal
1. All beings are subject to aging. All beings are not free
from aging.
2. All beings are subject to disease. All beings are not free
from disease.
3. All beings are subject to death. All beings are not free
from death.
All that is near and dear to them are subject to change
and separation. When these things are changing and separating
all that is left is the emotional state (kamma). This emotional
state makes them unhappy. By depending on these changing
conditions for happiness, they experience sorrow and
unhappiness. While not depending on these external conditions
for their happiness, they cultivate dispassion, compassion,
happiness and tranquility. This brings them true happiness.
Gain and loss, fame and notoriety, praise and blame,
pleasure and pain are all unstable, and changing. They are the
changing vicissitudes of life. Changes come in the form of:
59
Gain or loss (lāba, alāba)
Status or loss of status (yasa, ayasa)
Praise or blame (pasansā, nindā)
Pleasure or pain (sukha, dukkha)
May my mind be unshaken by these changing vicissitudes
of life. May the minds of all beings be unshaken by these
vicissitudes of life. May all beings be well and happy!
(Note: Try to maintain the above thoughts in your mind
constantly, by repeating them regularly).
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Chapter VIII
Dispassion
Reflect on the disadvantages of the pursuit of sensual
pleasure and attachments. Reflect on the following in relation
to concrete examples from your own life. Examine your own
past in the light of this teaching:
1.
The arousal of a desire for something pleasant, or
a hatred for something unpleasant, brings about
discomfort. The more unpleasant or more pleasant the
object hated or desired is, the more uncomfortable one
feels.
2. The desire when not satisfied, the frustration is even
worse. This discomfort can create discomfort even for
others. This discomfort when extreme can even result
in crime or suicide. It is not possible to satisfy desires
always.
3. The discomfort in the struggle to satisfy desire could
be extreme. If one fails to satisfy the desire after much
struggle, it can even be a verse disappointment.
4. Satisfaction after success from a difficult struggle can
be great. This happiness after success, however, is only
a release of the tension that came from from the desire.
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5. Once the object desired is obtained, we cease to derive
any pleasure out of it. It can even become stale and
unpleasant. Such pleasure is impermanent.
6. What has been personalized as “ mine” when lost can
be felt as a loss of a part of one-self. Even the thought
of losing brings about a feeling of insecurity and
anxiety. This makes one begin to protect what has been
obtained and personalized.
7. The struggle to protect and maintain what has been
personalized brings much worry and anxiety, and even
mental and physical discomfort.
8.
Finally, we cannot avoid parting from what has
been obtained and personalized. When parting, the
discomfort is very great.
9. The cycle starts all over again in spite of the suffering
involved. How stupidly we suffer, being carried
away by our emotions. Blinded by our emotions, we
never become aware of the suffering. We come into
being through personalization, and begin the cycle of
suffering recurrently.
10. It is only by becoming aware of this suffering that we
can become free.
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63
11. These emotional impulses go on quite unconsciously.
Therefore they are not things done by us. It is
something that happens to us without our knowing.
We are the victims of a natural process. The wisdom
of the Buddha shows us the way out. This way out is
to be conscious all the time. Then only can we be free
of this pain that we suffer from.
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Contemplation on death
(maranānussathi)
(A translation of Pali stanzas)
1. Death is a news we hear every day
Death comes to all who are born.
Life is a lamp that easily blows out
Let’s reflect on death in this way
2. Death comes to all to man or women
To the rich and the poor alike
Why not me? I too shall die
Death is sure to come someday.
3. Birth is always
Followed by death
Just as an enemy that follows behind
Seeking the opportunity to kill.
4. Life moves fast
Not halting a minute
As the sun that has risen
Hastens to set.
5. Life does end,
Like a lightning flash
A bubble, a dewdrop, or a line on water
Death can be swift as a fatal shot
6. Even Lord Buddha
With wisdom and power
Surrendered to universal mortality
What could be said of this humble me?
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7. No doubt of course I certainly must die
I may die at the twinkle of an eye
Through a heart attack, an accident, or a gun shot
We all are susceptible to death.
Rationale for contemplating death:
• Common folk (putthujjhana) avoid thinking of death
always, and immerse themselves in sensual pleasures.
“Eat, drink and be merry, for tomorrow you’ll die.”
Is this an attempt to escape reality? Why is reality so
frightening? People moan and lament when faced
with death. Why?
• We are so attached to existence. The purpose of this
meditation is to face this reality of death, and be rid
of the notion of existence, which brings death. The
solution is not an escape into fantasy, or a hope for
eternal life after death, which cannot be proved until
death intervenes to dispel all doubts.
• Death is a part of existence. All that exists has to
die. We cannot speak of existence without speaking of
death. Death is a part of existence not the opposite of
existence. One has to exist before one can die.
• Do we really exist? What is existence? Is existence a
fact?
• To exist is to occupy space and time. Do we occupy
space and time? It is the body that occupies space. The
mind does not occupy space. Does it occupy time?
• To occupy time is to have a past, a present and a future.
The body does occupy space and time. The past of the
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body is birth and the future of the body is death. The
present is only growth and decay.
• The past does not really exist. It has gone. The future
does not exist. It has not yet come. Does the present
exist? It is becoming the past every fraction of a second.
Do we then really exist even in the present? If we do
not really exist, can we really die? Both existence and
death are delusions, said the Buddha. If so, there is
nothing to worry about. But we all worry about death
because we think we exist. Our belief in existence
is irrational. It is only an emotional feeling. When
the mind is free of emotions the feeling of existence
disappears. Only then can we be happy.
• So let us begin to meditate and free the mind of
emotions. Emotion is a motion of the body and mind.
The mind free of emotions is the mind that is still.
Don’t be lazy or frightened to still the mind.
• This meditation on death is to create a sense of urgency,
which helps overcome laziness and drowsiness (thīna
middha), which reduces mental alertness during
meditation.
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Meditation on the repulsiveness of the body
(asubha bhāvana)
(A translation of Pali stanzas))
1. We call this body, “myself.” Others too refer to this
body as “me.” We do not realize that this body is
repulsive not only to others, but also to ourselves. It is
useful to reflect on the repulsive nature of this body. It
helps us overcome our attachment to the body.
2. Let us reflect on 32 unpleasant parts of this body:
solids, liquids, gases and empty space. This body is
repulsive in respect of colour, shape and smell.
3. Things that are within the body are more disgusting
than what comes out of it. Even though the contents
that fall off the body are seen to be filthier than those
inside.
4. Like a worm born in filth, this body is born in filth.
Like a cesspit this body is full of filth.
5. Just as fat pours out of a pot even so impure matter
flows out of this body.
6.
Like a cesspit, this body is a host to millions of
putrefying organisms.
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Chapter IX
Compassion (karunā)
This is the depth dimension, which is concerned about
how deeply one is interested in the welfare of all beings. It is to
be greatly interested in the welfare of all beings without making
any distinction between oneself and others. Other’s welfare is
as important as one’s own, just as the mother is concerned about
the welfare of one’s own child. Sympathy (karunā) can also be
described as being in tune with the sorrows and the happiness
of others, as if it were ones own. It may also be regarded as a
state where ones heart vibrates in sympathy or in unison with
that of others, and is therefore able to understand not only the
others’ point of view, but also their feelings.
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4. Sympathy for other less privileged beings (animals,
ghosts, beings in hells) that you may not even know
about.
5. Sympathy for those who are worrying or repenting for
their misdeeds.
Step I
May I be well, comfortable, peaceful and happy: free from
lust, free from hatred, free from selfishness, free from worries,
free from fears; and may I maintain myself dispassionate,
compassionate, happy and tranquil.
Step II
Just as I should be well, peaceful and happy, may all
beings in this room be well, comfortable, peaceful and happy;
others are as important as myself, and therefore I do not make
any distinction between myself, and others.
May all beings in this room: whether human or non-
human, small or large, far or near, visible or invisible, known
or unknown; be free from passion, free from hatred, free from
confusion, free from worries, free from fears, and may they all
maintain themselves: dispassionate, compassionate, happy and
tranquil.
Step III
Keep repeating this same formula gradually extending
these good wishes outwards to all beings in ever expanding
concentric circles, moving from the room to the city, to the
province, to the country, to the continent, to the earth, and to the
whole universe, and even beyond to all spheres of existence,
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known and unknown, without limits, without bounds, up to
infinity, without excluding anyone.
Step IV
Remain in that final stage of expanded universal
benevolence towards all beings without exception, as long as
possible.
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Cultivation of selfless happiness (muditā):
With the cultivation of compassion and sympathy, self-
consciousness expands beyond limits, to become an individual
free universal consciousness. Individual self-consciousness has
been transformed into a Universal Consciousness. Because all
unhappiness is self-centered, this loss of self-consciousness
brings all unhappiness to an end. What is left then is the
experience of Selfless Happiness (muditā).
Try to remain in this selfless state of happiness as long as
possible, without self-consciousness.
Note: This experience of selfless happiness is the result
of practicing dispassion and compassion. It cannot come about
independent of the former states.
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at all but an emotional disturbance. One should learn to remain
in this healthy, relaxed, tranquil, peaceful state as long as
possible.
Tranquility is produced by relaxation of the body and
experiencing the comfortable feeling of relaxation. It is a resting
of the mind, due to the absence of emotional disturbances. It is
not concentration of the mind but a stillness of the mind, due to
the absence of emotional disturbances.
The five good thoughts to be cultivated are actually five
stages in the process of transformation of the mind. In other
words, they are five parts of a cycle of change, which ultimately
becomes five aspects of the same final state of mind.
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In-sight – Gaining the Harmonious Perspective.
Dispassion – The harmonious perspective leads to the giving
up of self-centered desires.
Compassion – When selfishness disappears, one is able to take
an interest in the welfare of others.
Happiness – When self-absorption and worry about oneself is
no more, there is the experience of happiness.
Tranquility – The experience of selfless happiness is not an
excitement, but a state of tranquility.
In-sight – Tranquility results in the mind settling within, when
true introspection becomes possible. Introspection
leads to the experiencing of experience, instead of
existence, which is a paradigm shift. This results
in Awakening from the “dream of existence”. This
is liberation or emancipation (vimutti) from the
emotional cause and existential suffering.
If complete insight has not been attained, the Harmonious
Cycle begins again.
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9. Relaxing the bodily activity he breathes out.
a. Experiencing happiness he breathes in.
b. Experiencing happiness he breathes out.
c. Experiencing comfort he breathes in.
d. Experiencing comfort he breathes out.
e. Experiencing stillness he breathes in.
f. Experiencing stillness he breathes out.
Breathing meditation
1. Sit with your back erect.
2. Observe any tensions in the body and relax.
3. As your body relaxes, the attention will automatically
go to the breathing.
4. Observe the nature of the breathing; is it long or short;
obstructed or not?
5. Observe how you feel in the body, as you breathe in.
6. As you keep doing this, the body begins to relax.
7. Then you begin to experience the comfortable feeling
of relaxation.
8. Then you begin to experience happiness.
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9. Focus your attention on the happiness and comfort.
10. Don’t be carried away by thoughts that arise in the
mind.
Remain in that state of stillness, happiness and comfort as
long as you can.
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Appendix – Stage I
82
BUDDHA
(Adapted from an article by the author)
83
of a human being. Such a supernormal state could be called
“superhuman” but not “supernatural.”
In order to understand this fully, it is necessary to
understand that there are two ways of thinking: Theistic and
Humanistic. Theistic thinking is of two kinds: Polytheistic
and Monotheistic. Polytheists believe in several supernatural
beings called gods who control the world. Monotheists believe
only in a single God who created the world and runs the world.
Humanists do not believe in supernatural beings. They are
mainly concerned about human beings and their problems, as
well as the human potentials, and even how the human beings
can transcend all human weaknesses and become superhuman.
Human beings are understood to be a class of animals who are
more evolved than the other animals. Buddha was a human
being who transcended the common animalistic nature and
became Superhuman. This rising above the common animalistic
human nature into a totally Superhuman State was achieved
by Awakening from the dream of existence. Thus awakened,
the Buddha ceased to be an existing being any more. The
Buddha was such an Awakened Superhuman Nonbeing who
had transcended existence.
Buddhists believe that the human being can rise to a Super-
human level and thus solve the common problem of existence
they all have to face in life. Religion for the Buddhist is the way
human beings attempt to solve the problem of existence. The
problem of existence is that every thing that exists is transitory.
They come and go. People tend to become attached to these
transitory things and when they depart they become unhappy.
Pains too come and go. The presence of pain is painful though
its departure is pleasant. True happiness is to keep the mind
undisturbed by the changing vicissitudes of life. While theistic
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religions seek the Supernatural power of the Supernatural gods
to solve their natural problems, the Humanistic Buddhists seek
the natural wisdom of the Buddha to solve their problems.
It is the failure to understand this distinction between
the person Buddha and the concept BUDDHA that has lead
to the mistaken notion among some critics that the Buddhists
have deified a human being named Buddha, just as, they say,
the Christians have defied the man Jesus. Therefore, it is very
important to emphasise this distinction between a Buddha
and God. In fact, we might compare this distinction to the
distinction that Christians make between the man Jesus and the
concept CHRIST as the Son of God, or Logos. We might also
compare it to the distinction that Hindus make between Krishna
as a human being and the concept Krishna as an incarnation of
Vishnu, the God of the Hindus. In fact, the Hindus consider
even the Buddha as an incarnation of Vishnu. Of course, this
Hindu concept of Buddha and the Buddhist concept of Buddha
are quite different. This Hindu concept can, however, be called
a deification of the Buddha, because the Buddha is equated
to the Hindu God. Some critics say that there are differences
in the concept Buddha even among the different schools of
Buddhism. They say that the Mahayana Buddhists have deified
the Buddha, while the Theravada Buddhists regard the Buddha
as a human being. This too is a mistaken view of writers,
because Theravada Buddhists don’t regard the Buddha as an
ordinary human being. This mistake will become clear from the
foregoing discussion.
What we are interested in presenting in this book is the
concept of BUDDHA as it is found in the Pali Nikaya, writings
preserved by the Theravada Buddhists, which, all scholars
agree, contain the earliest teachings of the Buddha. We shall
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call these early Buddhist teachings, Proto-Buddhism, because
it is the prototype from which all modern schools of Buddhism
arose. Of course, the concept of Buddha was in existence in
India even before the historical Buddha Gotama. Gotama
as a person only matched this concept and was therefore
entitled BUDDHA. In time, Gotama also defined this concept,
elaborated on it and identified himself with it.
The best way to introduce this concept is through the
following dialogue in the Anguttara Nikaya (G.S. 11 43 - 45):
Once a Brahmin by the name of Dona, noticed the very
extraordinary footprints of Gotama, the Buddha, and fascinated
by his serene bearing, determined that he could not be a human
being, and questioned Gotama as follows:
“Is your worship a deva (god)?”
“No indeed. Brahmin. I am not a deva.”
“Is your worship a gandhabba (angel)?”
“No indeed, Brahmin, I am not a gandhabba.”
“Is your worship a yakka (devil)?”
“No indeed, Brahmin, I am not a yakka.”
“Then is your worship a human being?”
“No indeed, Brahmin, I am not a human being.”
“What then, pray, is your worship?”
“Brahmin, those properties whereby, if they were present
in me, I would become a deva, or gandhabba, or yakka,
or human being, I have rooted them out, never to grow
again, just as in a palm tree stump. Like a red, blue or
white lotus, though born in the water, grown up in the
water, rises above the water and stands unsoiled by the
water; just so Brahmin, though born in the world: grown
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up in the world, having transcended the world, I abide
unsoiled by the world.
It should be emphasized at this point that a Buddha is not
a human being any more. Nor is he a supernatural being such
as a “god.”
Human beings are understood to be a class of animals who
are more evolved than the other animals. Buddha is a human
being who has transcended the common animalistic human
nature and become Superhuman. This rising above the common
human level, or transcendence is called becoming a Buddha, or
awakening from the dream of existence. The Buddha is such an
awakened Super human being.
Buddhists believe that the human being can rise to a Super-
human level and thus solve the problems they have to face in
life. Religion for the Buddhist is the way human beings attempt
to solve the problem of existence. The problem of life is that
every thing in life is transitory. They come and go. People tend
to become attached to these transitory things and when they
cease to be, they cry and lament and become unhappy. Pains
too, however, come and go. Their presence is painful though
their departure is pleasant. True happiness is to keep the mind
undisturbed by the changing vicissitudes of life.
While theistic religions seek the supernatural power of
the supernatural gods to solve their problems, the Humanistic
Buddhists seek the natural wisdom of the natural Buddha to
solve their problems.
It interesting to refer to another enlightening quote from
the Mulapariyaya Sutta in the Majjima Nikaya, where the
Buddha says: “These Brahmins claim that they are the true
children of Brahma born out of his mouth. But every Brahmin
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knows that they have come out of their mother’s womb. If my
disciples, on the other hand, claim that they are the true children
of Brahma born of his mouth, they are saying something that is
true, because I am Brahma become, and these are my children
born of my mouth.”
This is why the Buddha may be called “God” with the
capital “G,” though not the supernatural, almighty, Creator of
the world. God then is the state of perfection that man conceives
and also realizes through the practice of religion.
Buddha was born as a human being but he transcended
all human weaknesses, biological impulses and even divine
failings and became perfect. He has risen even above the gods.
He became the only person who is fit to be called “God” with
the capital “G”. This is not the deification of a human being by
his faithful devotees. This is the evolution of a human being by
transcending all human weaknesses. This is the definition of
the concept of BUDDHA in Buddhism.
Here we have an interesting quotation again from the
Samyutta Nikaya (K.S. 1 93).
Once King Pasenadi of Kosala visited the Buddha and
questioned him thus:
“Does master Gotama also make no claim to the
unsurpassable and harmonious awakening (Anuttara sammā
sambodhi)?”
“If there be anyone, sire, to whom such awakening, might
rightly be attributed, it is me. I verily, sire, have attained to
that unsurpassable harmonious awakening.”
The significance of this concept of BUDDHA to the
Buddhist and to all humanity is that as the Buddhists believe, it
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is possible for a human being to reach a state of perfection,
through human endeavour, without the help of any supernatural
agency.
This may look impossible or absurd to non-Buddhists
brought up in a Monotheistic tradition, but from a Buddhist
point of view, it is not more absurd than believing that such a
perfect being exists out there in heaven, invisible and unknown
to imperfect human beings, who have been created by this
perfect being, and who are helplessly under the mercy of
this perfect Creator who punishes and rewards the imperfect
human beings he himself created according to his own whims.
A Buddhist by definition, however, is one who could believe in
this concept of BUDDHA, as the ultimate point in the evolution
of the suffering human beings.
The advantage of being such a believing Buddhist is that
such a Buddhist will gain the great hope that his problems
will be solved by transcending his human weaknesses, by
following a human technique shown by the Buddha. Such
a Buddhist will begin to make the effort to grow, evolve
and develop his mind, instead of praying and waiting until a
supernatural God thinks it fit to bestow his grace upon him,
either by forgiving his sins or by purifying him through his
supernatural powers.
Believing in the possibility of human perfection, through
human effort, is the humanistic approach to perfection as
opposed to the theistic approach, through dependence on a
supernatural power. Therefore, Buddhism may be called a
humanistic religion as contrary to theistic religions. Therefore
Buddhists are not beyond the thresh-hold of HOPE
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If Buddhism and the concept of BUDDHA can be
understood this way, the modern humanistic mind can
appreciate the important message that the historical
Buddha brought to the world.
In introducing the concept of Buddha, who is also
called Tathāgata (the Transcendent One), the uniqueness of
the Buddha and his benefit to the world is expressed in the
following passage from the Anguttara Nikāya (G.S. I 14 - 15):
“There is one person whose birth into the world is for the
welfare of many folk, for the happiness of many folk; who is
born out of compassion for the world, for the profit, welfare
and happiness of devas and mankind.
Who is that one person? It is the Tathāgata, the Perfect
One; the Harmoniously Awakened One.
The manifestation of one person is hard to be found in the
world; of which person? Of the Tathāgata, the Perfect One, the
Harmoniously Awakened One.
One person born into the world is an extraordinary
man, which person? The Tathāgata, the Perfect One, the
Harmoniously Awakened One.
The death of one person is to be regretted by many
folk; of which person? The Tathāgata, the Perfect One, the
Harmoniously Awakened One.
There is one person born into the world who is unique,
without peer, without counterpart, incomparable, unequalled,
matchless, unrivalled, best of bipeds is he. Who is that one
person? It is the Tathagatha (the transcendent One) the Perfect
One, The Harmoniously Awake One.
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The manifestation of one person is the manifestation of
a mighty eye, a mighty light, a mighty radiance, of six things
unsurpassed. It is the realization of the fourfold analysis, the
penetration of various data, the diversity of data. It is the
realization of the fruits of Comprehension and freedom, the
realization of the fruits of stream winning, of once returning, of
not-returning, of emancipation (Arahat), Of which person? Of
a Tathagatha, a Perfect one, a o more
The great importance of a Buddha as the light of the world
is expressed as follows (K. S. V 374):
So long as the moon and sun arise in the world, so long is
there no shining forth of light, of great radiance, then is there
gloom and darkness, no telling whether it is night or day, no
telling of months or half months, no telling of seasons of the
year.
But when the moon and sun shine in the world, then there
is the shining forth of great light, of great radiance. Then there
is no more gloom and darkness, no more murk of gloom and
darkness, one can tell whether it is night or day, one can tell the
months and the half months and the seasons of the year.
Just as long as a Tathagatha arises not in the world even
so there is no shining forth of light, of great radiance, then is
there gloom and darkness, murk of gloom and darkness then is
there no proclamation of The Fourfold Supernormal Reality.
No teaching, no setting forth. No establishing, no opening up,
no analysing, and making things plain.
But as soon as a Tathāgata arises in the world, then is
there a shining forth of great light, of great radiance. Then is
there no more gloom and darkness. no more murk of gloom
and darkness; then is there proclamation of the Four-fold
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Supernormal Reality, then is there teaching, setting forth,
establishing, opening up, analysing and making things plain.
The Buddha is understood to be the greatest being beyond
all gods, according to the following passage (G.S. II 39):
“As compared with creatures, whether footless, bipeds,
quadrupeds, or those with many feet, with form or void of
form, with sense or void of sense or indeterminate in sense,
a Tathagata, a Perfect One, a Harmoniously Awakened One
is reckoned best of them. They who appreciate the Buddha
appreciate the best: of those who appreciate the best the result
is best.”
The concept of BUDDHA though it was elaborated in
detail by Gotama, was not an exclusively Buddhist concept.
Several leaders in India at the time of Gotama claimed to
omniscience and to possess supernormal psychic powers. A
person named Vaccagotta who had met several such acclaimed
omniscient men, came to Gotama and questioned him regarding
his claim as follows (M II 159 160):
“Your Worship, I have heard it said that the saint Gotama
is all knowing, all seeing, he claims all-embracing knowledge
and vision, saying, ‘whether I am walking or standing still or
asleep or awake, knowledge ¬and vision is permanently and
continuously before me.’ Your Worship, those who speak thus
... are they speaking of the Lord in accordance with what has
been said or are they misrepresenting your Worship with what
is not fact....”
“Vaccha, those who speak thus are not speaking of me
in accordance with what has been said by me. But they are
misrepresenting me with what is untrue, not fact.”
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“Expounding in what way, your Worship, would we
be speaking in accordance with what has been said by your
worship?”
“Vaccha, expounding, “The saint Gotama is a threefold
knowledge man.” You would be one who speaks, in accordance
with what has been said by me.”
“For I Vaccha, whenever I please, recollect numerous
former lives, that is to say, one, two, three, four, five, then,
twenty, thirty, forty, fifty, hundred, thousand, hundred thousand
lives and many an eon of contraction and expansion. Thus I
remember numerous former lives in all their modes and details.”
“And I Vaccha, whenever I please, with the purified
divine vision surpassing that of men, see beings as they are
deceasing and uprising. I see beings who are mean or excellent,
comely or ugly, well-going or ill-going uprising accordingly as
a consequence of their deeds.”
“And I Vaccha, by the Cessation of influences (instinctual
impulses) have realised here and now, by my own super-
knowledge, the freedom of mind and the freedom through
penetration which is free understanding that are free from
natural tendencies (instinctual impulses.”
Here we find that the Buddha does not claim omniscience
or all embracing knowledge and vision at all times, but speaks
about a specific ability to know the past and the future not only
one’s own, but also that of others.
In other words, he could see the cycle of birth and death
that runs governed by the power of karma. It is important to
note here that his idea of karma and rebirth is not borrowed
from others but is based on his own experience.
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In describing the special attainment of the Buddha the
following passage from the Anguttara Nikaya says:
“Monks, the world is fully comprehended by a Tathāgata.
From the world a Tathāgata is freed. Monks, the continuous
arising of the world is fully comprehended by a Tathāgata:
the continuous arising of the world has been terminated by a
Tathāgata. The cessation of the world is fully comprehended
by a Tathāgata: the cessation of the world has been actualized
by a Tathāgata. Monks, the practice leading to the cessation of
the world is fully comprehended by a Tathāgata: the practice
leading to the cessation of the world has been completed by a
Tathagata.
“Monks, whatsoever in the whole world, with the
world of Maras, Brahmas, together with the host of recluses
and brahmins, of devas and mankind, is seen, heard, sensed,
cognised, attained, searched into, pondered over by the mind, -
all that is fully comprehended by a Tathāgata.”
“Monks, in the entire world, with the world of Devas,
of Maras, of Brahmas... of devas and mankind, a Tathāgata is
conqueror, unconquered, seer of what so ever there is to see,
the wielder of power.” (G.S. II 25)
The supremacy of the Buddha over all other beings is
indicated in the following passage from the Anguttara Nikaya
(G.S. 11 36):
“Monks, the lion, king of the beasts, at eventide comes
from his liar, he stretches himself. Having done so, he surveys
the four quarters in all directions. Having done that, he utters
thrice his lions roar. Thrice, having uttered his lion’s roar he
sallies forth in search of prey.”
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“Now monks, whatsoever brute creatures hear the sound
of the roaring of the lion, king of the beasts for the most part
they are afraid: they fall to quaking and trembling... Just so
monks, when a Tathāgata arises in the world, a Perfect One,
a Harmoniously Awakened One, endowed with consciousness
and response, attained to the good, penetrated the world,
unsurpassable trainer of persons, teacher of devas and men,
awakened and blessed, He teaches Dhamma and: such is
personality, such is the origin of personality, such is the ending
of personality, such the practice, leading to the ending of
personality.
“Then monks, whatsoever devas there be, long lived,
beautiful and happy, for a long time established in lofty mansions,
they too on hearing the Dhamma, teaching of the Tathāgata, are
afraid mostly; they fall to quaking and trembling, saying, “It
seems sirs, that we who thought ourselves permanent are after
all impermanent, that we who thought our-selves stable are after
all unstable, that we, who thought ourselves lasting, are after all
not lasting. So it seems, sirs, that we are impermanent, unstable,
not lasting, being oppressed by a supposed personality.” Thus
potent, monks, is the Tathagata, over Devas and mankind, of
such mighty power and majesty is he.”
These ideas expressed in the foregoing quotations from
the Nikāyas are further elaborated in the Suttas. This shows that
the concept of BUDDHA in Early Buddhism was the concept
of a special Superhuman being who has transcended all human
weaknesses and gained a perfection surpassing even divine
beings. Devas are seen in Buddhism God not only as imperfect
beings but also as mortal beings. Only the Buddha transcends
death in the attainment of Nibbāna.
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The normal human mind is influenced, by natural forces
in the environment. This can be prevented by a special
paychological technique discovered by the Buddha, which
is The Supernormal Eightfold Way. There are four natural
influences that affect the normal human mind, which originating
in the environment. They are: (1) the urge to lust for sensual
pleasure (kāma āsava), (2) the urge to exist (bhava āsava), (3)
the urge to form views (ditthi āsava), and (4) the urge to remain
unconscious (avijjā āsava).
Concept of BUDDHA
The practice of Buddhism is based on the concept of
BUDDHA, which when properly comprehended brings about
not only self confidence, but also the desire to evolve and
transcend all human weaknesses through self reliance and the
urge to evolve, following the Buddha. Buddhism is a truly
humanistic religion that defines religion as the psychological
process of evolution of the human consciousness to a state
of perfection called Buddha. The Person who discovered
that state of Perfection was Siddhartha Gothama. The term
“Buddha” means the one who is Awake. It is very important
to understand this concept of BUDDHA, which gives hope to
mankind. The Hope it gives is that every human being has the
power to transcend all human weaknesses and reach the highest
state of perfection called Buddha and thus gain freedom from
all sufferings of life.. According to the Nikayas, there have
been numerous BUDDHAS before Gotama and there will be
numerous BUDDHAs after him.
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The teaching of Gothama the Buddha is nothing but an
explanation of how we too can become Buddhas like him and
bring all suffering to an end. All human problems could be
solved only through this process of human evolution.
The concept of BUDDHA is the ideal of perfection that all
human beings look up to, while Buddhism shows how to realize,
through human effort here and now. The historical Buddha
Gothama testified to this fact through his own experience and
the experience of many of his successful disciples.
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Dvedhā vitakka Sutta:
Two kinds of thoughts
(MN Vol. I: 153)
-A new translation -
Thus have I heard:
Once, the Blessed One was sojourning in Savatthi, at the
Jetavanārāma, the Anāthapindika’s Monastery. While there, the
Blessed One addressed the Bhikkhus thus:
“Oh Bhikkhus”!
“Yes Lord”. They replied.
Then the Blessed One said: “Before my awakening,
Bhikkhus, while I was still an unawake Bodhisatta, it occurred
to me: “Suppose I distinguish between good thoughts and
bad thoughts.” So I separated passionate, angry, and violent
thoughts; from dispassionate, kind, and peaceful thoughts”.
When I dwelt thus watchful, alert, and vigilant, a passionate
thought arose in me. Then I recognized: “A passionate thought
has arisen in me, this can lead to my own harm, to others
harm and to the harm of both. It obstructs intelligence, favors
destructiveness, and leads me away from Nibbana. When I
considered: “this lead to my own harm”, it subsided in me.
When I considered, these lead to others harm, it subsided in me.
When I considered, this leads to the harm of both, it subsided in
me. When I considered, “these thoughts obstruct intelligence,
favor destructiveness, and leads me away from Nibbana,” they
subsided in me. Every passionate thought that arose in me, I did
not accept it, I rejected it, and I eliminated it.
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Similarly, when an angry thought arose in me, I did not
accept it, I rejected it, and I eliminated it.
When a cruel thought arose in me, I did not accept it, I
rejected it, and I eliminated it.
“Bhikkhus, whatever a Bhikkhu frequently thinks
and ponders over, the mind will be inclined towards it. If he
frequently thinks and ponders over passionate thoughts, he has
abandoned dispassion, and the mind is inclined more towards
passionate thoughts. Similarly, if he frequently thinks and
ponders over angry thoughts, he has abandoned kindness, and
the mind is inclined more towards anger. Or if he frequently
thinks and ponders over cruel thoughts, he has abandoned
peacefulness, and his mind becomes inclined more towards
thoughts of cruelty.
This way I saw the danger, futility and confusion in
unwholesome mental states, and I saw the advantage of
cultivating wholesome mental states.
As I dwelt thus: watchful, alert, and vigilant, a thought
of renunciation a rose in me. Then I recognized, this thought
of renunciation has risen in me. This does not lead me to my
own harm, to others harm, or to the harm of both. It promotes
intelligence, it supports constructiveness, and it leads me to
Nibbana. If I think and ponder over this thought for one night,
or for one day, or even for a night and a day, I see no danger.
Excessive thinking and pondering, however, might tire my
body, and when my body is tired, the mind becomes tired, when
the mind is tired, it is far from tranquility. So I steadied my
mind internally, quietened it, brought it to a state of tranquility
and stillness. Why is that? In order to prevent the mind from
being disturbed.
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As I dwelt thus, watchful, alert, and vigilant, a thought
of kindness arose in me. Then I recognized, this thought of
kindness has risen in me. This does not lead me to my own
harm, to others harm, or to the harm of both. It promotes
intelligence, it supports constructiveness, and it leads me to
Nibbana. If I think and ponder over this thought for one night,
or for one day, or even for a night and a day, I see no danger.
Excessive thinking and pondering, however, might tire my
body, and when my body is tired, the mind becomes tired, when
the mind is tired, it is far from tranquility. So I steadied my
mind internally, quietened it, brought it to a state of tranquility
and stillness. Why is that? In order to prevent the mind from
being disturbed.
As I dwelt thus, watchful, alert, and vigilant, a thought
of peacefulness arose in me. Then I recognized, this thought
of peacefulness has arisen in me. This does not lead to my
own harm, to others harm, or to the harm of both. It promotes
intelligence, it supports constructiveness, and it leads me to
Nibbana. If I think and ponder over these thoughts for one
night, or for one day, or even for a night and a day, I see no
danger. Excessive thinking and pondering, however, might
tire my body, and when the body is tired, the mind becomes
tired, and when the mind is tired, it is far from tranquility. So I
steadied my mind internally, quietened it, brought it to a state
of tranquility and stillness. Why is that? In order to prevent my
mind, from being disturbed.
“Bhikkhus, whatever a Bhikkhu frequently thinks and
ponders over, the mind will become inclined towards it. If he
frequently thinks and ponders over thoughts of renunciation,
he has abandoned passion, and his mind is inclined towards
thoughts of renunciation. If he frequently thinks and ponders
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over thoughts of kindness or of peacefulness, he has abandon
anger and cruelty, and his mind inclines towards kind and
peaceful thoughts.
Having gone thus far, I had only to be aware that those
good thoughts were going on in my mind. I realized my vigilant
practice has progressed, my unremitting introspective attention
was established in me, my body was relaxed and comfortable,
and my mind was happy, tranquil, and unified.
In this way, withdrawn from passionate thoughts,
withdrawn from evil thoughts, I entered upon the first Jhana
with observation and inference, experiencing joy and comfort
based on mental equilibrium …ultimately I came to realize
that: birth is ended, lived is the holy life, done is what has to be
done, and no more is the continuity of existence.
“So Bhikkhus, the safe and good path to be travelled
joyfully has been reopened by me, the wrong path has been
closed off. What a teacher who seeks your welfare, and has
compassion for you can do, that I have done for you, bhikkhus.
There are these roots of trees, and these empty huts. Bhikkhus
meditate, do not delay, or else you will regret it later. This is my
advice to you”.
Thus was the Blessed One’s utterance. The Bhikkhus
were delighted and inspired by what the Blessed One said.
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Vitakka santhāna sutta:
Technique of calming thoughts
(MN Volume I: 152)
-A new translation -
The disciple who is engaged in the development of the
superior disposition should cultivate five mental strategies at
the appropriate times.
If an image arises in a disciple’s mind, which, as he
reflects on it, arouses evil and unworthy thoughts associated
with lust, hate and confusion, then an image contrary to this
image, which is worthy, must be reflected on. When this is
done, those evil and unworthy thoughts wane and cease. Just
as a skillful carpenter or his-assistant, removes an old wooden
peg by placing a new wooden peg and hammering on it, so the
disciple removes a bad mental image by substituting a good
mental image.
When this is done, if the evil and unworthy thoughts
still continue to arise, then one should consider the evil
consequences of these evil thoughts thus: “These thoughts are
unworthy; these thoughts are incorrect; these thoughts lead to
painful consequences”. When this is done, those evil unworthy
thoughts wane and cease. Just as if there is a woman, man or
child who is clean and cleanly dressed, and someone hangs on
his or her neck the carcass of a snake, dog, or human, he or she
would be horrified, humiliated or disgusted, even so when one
considers the evil consequences of evil thoughts, they wane
and cease.
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When this is done, if the evil and unworthy thoughts still
continue to arise, then one should stop paying attention to these
thoughts and stop reflecting on them. When this is done, those
evil unworthy thoughts wane and cease. Just as a man with
eyes who does not want to see something that comes within the
range of his vision would shut his eyes or looks aside, even so
one should shut one’s mind to these evil thoughts by not paying
attention to them, and ignoring them.
When this is done, if the evil unworthy thought still arise,
then one should focus on relaxation and calmness, calming down
the activity of thought. When this is done, those evil unworthy
thoughts wane and cease. Just as a man who is running begins
to walk slowly, or a man who is walking slowly, begins to stop
and stand, or a man who is standing sits down, or a man who is
sitting lies down, thus changing from a more tiresome position
to a less tiresome, or more restful or more relaxed position,
even so one focuses on relaxation and calmness and rests the
mind.
When this is done, if the evil unworthy thoughts still
arise, one should relax the clenched teeth, relax the tongue
pressed on the palate, and thus remove the thought associated
with evil easily without exertion, by relaxing and calming the
mind. Just as a strong man might hold a weak man by the head
or the body and throw him out easily, without exerting himself,
being fully relaxed and calm, even so the disciple relaxes the
jaws and tongue and throws out the thought without exerting
himself, by relaxing the body and calming the mind.
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When this is done, those evil unworthy thoughts
associated with lust, hate and confusion wane and cease. When
they disappear, the mind stays within, rests within, becomes
uniform, and enters equilibrium.
The disciple who achieves this is called “Master of
Mind”. He thinks what he wants to think. He does not think
what is unwanted. He has stopped the emotional urge, broken
the fetters, removed egotism, and ended suffering.
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REFUGE AND OBSERVANCE
Obeisance:
Namo tassa bhagavato arahato sammā sambuddhassa
Obeisance to the Sublime, Emancipated, Harmoniously
Awakened One.
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6. Vikala bhojanā veramani sikkhāpadaŋ samādiyami
I accept the disciplinary principle of avoiding untimely
meals.
7. Nacca, gita, vadita, visuka, dassana; mala, gandha,
vilepana, dharana, mandana, vibhusanatthana;
veramani sikkhāpadaŋ samādiyami
I accept the disciplinary principle of avoiding shows
containing dancing, singing, music, or humor; and
avoiding adornments such as garlands, perfumes,
unguents, dresses, and ornaments.
8. Uccā sayanā mahā sayanā veramani sikkhāpadaŋ
samādiyami
I accept the disciplinary principle of avoiding the use
of elegant and luxurious furniture.
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About the Author
109
and thereby transcends all human weakness and enters a superhuman
“divine” state which all religions worship as “God”. This means that
Buddhism is a humanistic philosophy that recognizes the unity in
all religions and defines “religion”, “God” and “divinity” from a
humanistic point of view. This also means that the Buddha has brought
a saving message of hope to the world by introducing a very optimistic
philosophy that guarantees a freedom from all human weakness and
suffering by means of a conscious human psychological techniques of
growth and evolution of the human mind which brings results here and
now.
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THE 124 YEAR OLD BUDDHIST MAHA VIHARA,
BRICKFIELDS
The Buddhist Maha Vihara was founded in 1894 by the Sasana
Abhiwurdhi Wardhana Society (SAWS), the oldest registered
Buddhist Society in the Klang Valley.
From its very inception, the Vihara has been managed by the
Sinhala Buddhist community but always financially supported by
the Chinese and Indian communities. The first structure of the
Vihara was the Main Shrine room, completed in early 20th Century.
The donors for the Shrine Room, as recorded in the Selangor
Government Gazette 1896, pg. 408 are clearly Chinese and Indian
communities and among the main donors were:
Kapitan Yeap Quang Seng, Towkay Loke Yew, K. Tambusamy Pillay,
R. Doraisamy Pillay, Loke Chow Kit, San Peng and Son, Lim Tua
Taw, etc…
The Vihara was always the focal point to mobilize the Buddhist
community. The large gathering to protest and stop the screening
of the then controversial film “Light of Asia” in 1927 in Malaysia
was also held at the Vihara, and so was the mass gathering and
signature campaign in the 1950s to lobby the government to declare
Wesak as a national holiday.
During the Emergency period of 1948-1960, monks from the
Vihara made a massive impact reaching out to calm and educate
the psychologically disoriented Chinese New Villagers who were
evicted from their traditional lands and placed in new settlements
by the Government which was fighting a communist insurgency.
Since the 1940s, the Vihara commenced a free Dhamma publications
program as a Dhammadutta outreach to the masses which by the
year 2012 was made available in 28 languages, with millions of
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copies of books and CDs produced. The Vihara’s Buddhist Institute
Sunday Dhamma School (BISDS), founded in 1929, is the oldest
Sunday School in the country with an enrolment of more than 1200
students and continues to produce systematic books on Buddhist
studies for children.
The Wesak procession organized by the Vihara since the 1890s is
the oldest and largest religious procession in the country. The 3-day
Wesak celebrations at the Vihara attracts about 100,000 people.
Many students or devotees who have studied and benefited from
the BISDS, the Vihara’s Free Publications, Dhamma programs,
classes, talks, etc have gone on to set up new Buddhist societies
and centers which help to spread Buddhism in the country far and
wide.
The SAWS is also one of the founding members of the Malaysian
Consultative Council for Buddhism, Christianity, Hinduism,
Sikhism and Taoism (MCCBCHST) formed in 1983, a Council
which constructively engages the Government on matters affecting
non-Muslims in the country. The MCCBCHST Administrative
office is based at the Vihara.
In 2004, the Vihara was a major focal point in the country to collect
relief aid to assist the South Asian Tsunami that killed almost
280,000 people. Several 40 forty foot container equivalents of relief
aid were dispatched out by the Vihara to Sri Lanka, Indonesia,
India, Myanmar and Thailand by air, sea and land.
Buddhists remain the country’s largest organ donors, thanks to
Cornea and Organ Donation Campaign carried out by the Vihara.
The Vihara continues to operate to deliver its obligation to the
Buddhist community till this day and is governed and directed by
its Vision, 4 Missions, 6 Strategic Objectives and 4 Ennoblers in
tribute and gratitude to all our past and current Sangha, volunteers,
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donors, friends, etc. We would be failing in our duty if we fail to
mention the name of the foremost amongst them, our late Venerable
Chief, ie. Ven Dr Kirinde Sri Dhammananda.
Vision
To be a leading international center for the Learning, Practice and
Dissemination of the Buddha Dhamma
Mission
To provide a conducive environment to:
- promote scholarship and study of the Buddha Dhamma
- propagate the Buddha Dhamma
- be the focus of Buddhist activities for the larger community
- foster Theravada Buddhist cultural and traditional practices
Four Ennoblers:
1. Loving Kindness
2. Compassion
3. Altruistic Joy
4. Equanimity
Motto
Go forth, for the good, happiness and welfare of the many, out of
compassion for the world.
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SERVICES AVAILABLE AT
BUDDHIST MAHA VIHARA
• Dana for Monks (at Vihara or Home) and Bana (Sermons)
• Blessing Services / Funeral Services by Monks
• Booking of Facilities for religious functions / events
• Marriage Registration
• Full Moon / New Moon Day Puja & Free Vegetarian Lunch
• Sunday Dhamma Classes for Children & Adults
• Buddhist & Pali University Diploma, Degree & Masters Program
• K Sri Dhammananda Library
• Bookshop
DAILY ACTIVITIES
Monday to Sunday 6.30am - 7.30am Morning Buddha Puja
11.30pm - 12.00 noon Noon Buddha Puja
7.30pm - 8.30pm Evening Buddha Puja
WEEKLY ACTIVITIES
Mon, Wed, Thurs 8.00pm - 10.00pm Meditation Class
Tuesday 8.30pm - 10.00pm BMV Choir Practise
Thursday 7.30pm - 9.00pm Senior Club Yoga Practise
Friday 1.00pm - 2.00pm Afternoon Puja & Talk
8.00pm - 9.30pm Dhamma Talk
Saturday 7.30pm - 8.30pm Bojjhanga Puja
9.30am - 11.30am Sanskrit Class
Sunday 8.30am - 9.30am Morning Puja
9.30am - 11.00am Abhidhamma Class
9.30am - 12.00 noon Sunday School Session
10.00am - 11.30am Dhamma Talk
10.00am - 2.00pm Traditional Chinese Medicine
(1 and 3 Sun of the month. Please note there will be
st rd
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DONATION FORM
Name :
Address :
Amount : RM
RM 20 for
text & exercise book
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