Ariyamagga Bhavana Level

Download as pdf or txt
Download as pdf or txt
You are on page 1of 124

ARIYAMAGGA BHAVANA

(The Sublime Eightfold Way)


Level I - Selective Thinking Meditation Guide

Harmonious Equilibrium

Harmonious Attention

Harmonious Exercise

Harmonious Life Style

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 ……….

Millions have benefitted from the selfless dedication


of our Sangha, volunteer teachers & friends of
the Vihara obtaining Buddhist education,
free publications, counselling, blessings,
welfare assistance, etc.
Publication of the

Sasana Abhiwurdhi Wardhana Society


佛陀教义弘扬协会
Buddhist Maha Vihara,
123, Jalan Berhala, Brickfields,
50470 Kuala Lumpur, Malaysia
Tel: 603-2274 1141 Fax: 603-2273 2570
E-Mail: info@buddhistmahavihara.org
Website: www.buddhistmahavihara.org
www.ksridhammananda.org
www.cabe.org.my
www.bisds.org

Published for Free Distribution


Permission to reprint for free distribution can be
obtained upon request.

Previous Publication – 8,000 copies


March 2018 – 1,000 copies

Printed by
Ideal Print House (002336965-V)
(A member of Uniprints Marketing Sdn Bhd)

ISBN: 978-983-3896-06-6

i
ii
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
7
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

9
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.

“Sow a thought and reap a habit


Sow a habit and reap a character
Sow a character and reap a destiny.”

If we maintain this consciousness and awareness of


thoughts that come into our minds, and practice selective
thinking, we overcome the habit of worrying and being
unconscious, and we cultivate the habit of being conscious
and happy all the time. This leads to the gradual development
of consciousness until we awaken from the dream of existence,
as the Buddha did, whereby all suffering is brought to an end.
There is nothing strenuous about this system of meditation
unless one begins to concentrate. There is no concentration
in this form of meditation. Concentration needs a strenuous
effort. Our aim is to stop concentration, and to keep our
mind vacant and calm, and the body relaxed.
Being relaxed and calm is not easy either, because there is
a natural tendency to unconsciously concentrate on the past
or the future and so become agitated. It is this tendency that
we must overcome.
There is one important rule, however, that must be carried
out, whatever be the posture you are in, and that is to keep
your back straight. This helps in keeping the mind awake.
If one wants to gain any benefit from this meditation, one has
to practice it conscientiously throughout the retreat and
11
even after. It is by constant practice of right thinking that a real
transformation and growth can take place in our lives.

Emotions dominate the world


Unfortunately, our blind emotions are dominating our
lives. Children are mainly dominated by emotions. As
we grow up we begin to think more intelligently, but this
intelligence is mainly used to gratify our emotions rather
than to guide our emotions. Even though our intelligence
begins to decide what is right and wrong, we often tend to be
carried away by our emotions, rather than by our intelligent
thoughts. Our intelligence often favors the emotions. We also
tend to judge others than to judge ourselves. This dominance of
emotions prevents us from acting rationally all the time. This
is why we often break the five precepts, which we value very
much. We even begin to repent later for what we have done.
This was why the Buddha said:
Cittena niyati loko
cittena parikassati
Cittassa eka dhammassa
sabbeva vasamanvagu
“Emotions dominate the world
Emotions cause distress
Emotion is that one thing
To which all are spellbound.”
The world is dominated by emotions. All the modern
scientific inventions have been made possible by the intellectual
capacity of the human being. But they have been invented
because the emotions wanted them. While numerous machines
have been invented for the comfort and convenience of the
12
human being today, many destructive weapons have been
constructed that can even destroy the entire planet. Why? While
some enjoy life being immersed in sensual pleasures many
others suffer in poverty, hunger and starvation. Self-centered
emotions are governing the world, not the intellect.

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:

14
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

It is this human intelligence, when further evolved that


can solve the fundamental problem of existence. Yet it is the
lack of intelligence, or the wrong use of intelligence that caters
to our self-centered emotions, that can lead us to a range of
harmful behaviors including crimes, terrorism, and even wars,
that exist in the world today. In fact, it is to transform this
especial human intelligence for the benefit of all mankind that
the Buddha set out to propagate his Glorious Gospel.
It is important to repeat that we have two minds,
which are really two activities of the body. (1) the emotional
unconscious mind (citta), and (2) the rational conscious mind
(mano). The emotional mind developed first during evolution
and the rational mind developed later. Although of course it is
also important to remember that what we call mind is only an
activity of the body. We do not have an entity separate from
the body called “mind.”

15
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).
18
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.

Selective thinking and Satipatthāna


What we call selective thinking is to learn to think
consciously instead of thinking unconsciously and emotionally.
It is only by practicing selective thinking that we gradually
enter into introspection (satipatthāna)
The normal householders or laymen (putthujjhana) tend
to become addicted to emotional unconscious thinking. This is
why this meditation called selective thinking must be practiced
before we begin to practice introspective Satipatthāna.
In selective thinking we begin by thinking of the example
set by the Buddha and his disciples, and practice universal
goodwill wishing all beings to be free from suffering not merely
thinking of our own self-centered worries and anxieties. We
also begin to reflect on the disadvantages of pursuing sensual
pleasures. This helps us to overcome our animalistic emotions.
Modern Neuroscientists report that in meditators who had
practiced loving kindness meditation the amygdala, the part of
the brain that arouses the emotions, was reduced in size.

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

The unconscious expression of emotion in action is the


release of tension in four ways:
a) Effort to obtaining what is desired
b) Effort to avoid what is hated

21
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.

Resistance to becoming good


There is a common resistance to becoming good because
people tend to think that to be good is to suppress emotions and
be unhappy. To be bad is to express emotions and be happy. In
other words, being good was seen as becoming uncomfortable
and unhappy, and being bad was seen as becoming comfortable
and happy.
This means to enjoy pleasure is to be bad, and to be
uncomfortable is to be good. This is how people normally
22
tend to think, and this is why people tend to prefer to be happy
and bad, rather than be unhappy and good. This was why the
Puritans became unpopular.
The wisdom of the Buddha brought about a solution
to this problem. The medial path of conscious relaxation of
tension resulted in reaching a happiness that was also good.

23
Chapter III

The Harmonious Orientation

Conscious relaxation brings about a Harmonious Goal


Orientation (samma sankappa) that directs the mind towards
the Harmonious Goal of Life, which is the Imperturbable
Serenity of Mind, which is NIRVĀNA (NIBBĀNA). This
Harmonious Goal Orientation points to a Harmonious Sense
of Values (saddhā). In speaking of sense of values, we enter a
discussion of a common problem introduced by Alfred Adler,
who was a member of the Vienna Circle of Sigmund Freud, and
later separated due to a difference of opinion, and developed
a school of psychology called Individual Psychology. The
problem introduced by Adler was the inferiority complex. This
is the feeling of inferiority that everyone feels in the presence
of someone felt to be superior. This is because of a competitive
attitude that everyone feels in the presence of others, which is
an egotistic attitude present in all.
All human beings have a sense of values. They have
different ideas of what is good or great or superior. And
according to each person’s sense of values, each person will
feel inferior, superior or equal. If a person thinks that wealth is
superior, then the moment this person meets a wealthier person,

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.

27
Chapter IV

Practice of Selective Thinking

Our meditation in the form of selective thinking is to


learn to be conscious and stop reacting emotionally. The self-
centered emotional thoughts to be avoided are lust (lobha),
hate (dosa), and delusion (moha). Delusion is the notion of
“existence of a subjective ‘self’ and an objective ‘other’” These
emotional thoughts come in the form of the “five hindrances”
(panca nîvarana):
1. Lust for sensual pleasure (kāmacchanda)
2. Hatred or anger (vyāpāda)
3. Lethargy and drowsiness (thîna midda)
4. Anxiety and worry (uddhacca kukkucca)
5. Cognitive dissonance (vicikiccā).
These emotional states are disturbances of the mind and
body that cause physical and mental turmoil. Professor Hans
Selye, who introduced the idea of stress to the modern world,
described this turmoil in the form of the General Adaptation
Syndrome (GAS) consisting of three parts conforming to the
Buddha’s description of dukkha:

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

Bad Thoughts Good Thoughts Techniques

Emotional thoughts Calming thoughts Reflecting on the


(miccā sankappa) (sammā sankappa) Dhamma

Passion Dispassion Anatomical


(rāga) (virāga) meditation

Hatred Compassion Universal


(vyāpada) (mettā) Benevolence

Boredom, laziness,
Energy
sleepiness Reflection on death
(viriya)
(thina middha)

Worry, anxiety Happiness and


Breathing
(uddhacca peacefulness
meditation
kukkucca) (piti)

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.

31
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”.

32
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

The wheel of experience (dhamma cakkha)


The character structure comes in the form of The
Supernormal Eightfold Way, as follows:
1. Harmonious Perspective
2. Harmonious Orientation
3. Harmonious Speech
4. Harmonious Action
5. Harmonious Life style
6. Harmonious Exercise
7. Harmonious Attention
8. Harmonious Equilibrium
The Supernormal Eightfold Way begins with the
Harmonious Perspective (sammā ditthi), which is a
comprehension of the problem of existence and its solution.
This is followed by a harmonious reorientation, (sammā
sankappa), which is a goal reorientation. This goal
reorientation occurs through a change in visualization of the
goal. It is important to understand this fact. From this point
onwards, it is only a matter of moving towards the new goal
visualized, which is a return to the original state of equilibrium
(homeostasis) that was lost during the chaotic shambles of life.
34
In the beginner’s retreat we mainly focus on the first
five steps in the Supernormal Eightfold Way. This means we
focus on: the 1) Harmonious Perspective, 2) the Harmonious
Orientation, and 3) Harmonious Discipline in the form of
speech, action, and lifestyle of the individual meditator. The
other parts of the Supernormal Eightfold Way will be practiced,
only at the second and third levels of the retreat.
1. Harmonious Orientation, leads to
2. Dispassion, which leads to
3. Compassion, which leads to
4. Happiness, which leads to
5. Tranquility, which leads to
6. In-sight, becoming aware of the process of perception
7. Leading to further dispassion, beginning the cycle
again.
This is how the gradual process of growth, or evolution
of consciousness takes place, leading to Awakening from the
Dream of Existence (sammasambodhi).

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.

Recollection of the Buddha (Buddhānussati)


Reflecting on the BUDDHA, we think of his attributes:
dispassion (virāga), compassion (mettā, karunā), selfless
happiness (muditā), and introspective apperception (upekkhā),
he depicts these attributes in perfect concrete form.
36
Dispassion
Though born in a royal family in the lap of luxury, and
destined to become a Righteous Global Emperor (cakkavatti
rājā), according to soothsayers, he gave up his life of luxury,
his loving father and foster mother, his beautiful wife, his newly
born son, and even his glorious future, and entered the life of an
ascetic, living in the forest, devoted to meditation. This was his
Great Dispassionate Renunciation (Mahā Abhinikkhamana).
The reason for his Great Renunciation (Mahā
Abhinikkhamana) was his recognition of the realities of
life: birth, old age, disease, and death, through the four pre-
cognitions: an old person, a sick person, a corpse, and a
renunciate. Then the Harmonious Perspective dawned upon
him. He began to realize that every living being on earth is
subject to aging, decay, and death. Though most people take that
for granted and attempt to forget it by immersing themselves in
sensual pleasures, he saw one person who had renounced this
common pursuit of pleasure, and set out to tackle the problem
by eradicating the common human urge for pleasure. So Prince
Siddhatta the Bodhisatta thought that this was the right path to
follow. Instead of seeking help in Supernatural beings to get
eternal life in heaven, as others do, he made use of his human
intelligence. His understanding of the realities of life, through
human intelligence, lead to a reorientation in his life. His mind
was directed towards the only worthwhile goal in life, which
was to stop being carried away by animalistic emotions and
to begin using human intelligence to solve the problem of
mortality, for the sake of all beings.
He did not see death as the opposite of life, but as a part
of life. He saw that birth and death are only the two ends
of the same stick of life. Life is not a static existence, but
37
a dynamic process of change starting at birth and ending at
death, depending on conditions, similar to a flame. When the
flame is extinguished, if you ask, “where did the flame go?”
The answer is obvious, “it has not gone anywhere. It has only
disappeared due to the absence of the conditions that continued
its activity.” In the same way, life is not an entity that exists,
but an activity that dies and is reborn, continues or stops.
This means, there is no death, no rebirth for one who has
awakened from the dream of existence. If one does not exist,
one cannot die or be reborn.
The Buddha saw that the normal human being selfishly
runs after things that are supposed to exist but subject to decay,
disease, and death. They also become attached to these things
and personalize them, and are reluctant to let go of them.
This leads not only to much suffering, but also to much crime,
wars, terrorism and all disasters.
He also realized that those who renounce the worldly
pursuits and stop going after things that are subject to aging,
disease, and death are doing the right thing. Therefore, he
thought: “I will do the same and also find the solution to the
problem of existence for the sake of all beings.”
It was this decision that lead to the Great Renunciation of
the Buddha (Maha Abhinikkhamana), which began a supernormal
transformation within. This special human being, went through
a natural psychological evolutionary process, where this human
being was able to overcame all human weaknesses through the
development of dispassion, compassion, happiness, tranquility,
and in-sight, ending in a supernormal paradigm shift, from
existence (bhava) to experience (dhamma), thus terminating
existence (bhava nirodha) by Awakening (sambodhi) from the
dream of existence (bhava nidra) and “entering the reality of
38
impersonal experience,” free from the personality perspective
(sakkāya ditthi) which is the ultimate freedom from all
suffering.
His in-sight regarding the impersonality of all suffering
beings, and their freedom through recognizing this fact, was
the gospel he set out to preach to the world. He made an effort
to free the whole world from suffering, by opening the secret
behind suffering. Only a few could really benefit, while the
great majority continued to suffer in their pursuit of pleasure.

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.

Selfless Happiness (muditā)


The Bodhisatta’s loss of self-consciousness and
disappearance of suffering resulted in the happiness of
selflessness (muditā). This selfless happiness is not an emotional

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?

Let go of the past, let go of the future


Let go of the present, let go of existence
The mind that is freed from every existence
Will never be born nor die again.

Muñca pure munca pacchato


Majje muñca bhavissa pāragū
Sabbattha vimuttamānaso
Na puna jātijaram upehisi.
-Dhammapada 348

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?

Reflecting on the Dhamma


These attributes comprise the essence of the BUDDHA,
which is DHAMMA. The Buddha is Dhamma in concrete
form, while Dhamma is Buddha in abstract form. This was
why the Buddha said, “One who sees Me sees the Dhamma,
and one who sees the Dhamma sees Me.”
Dhamma can also be seen as the essence of spirituality,
or the essence of Divinity or God, The Buddha called this
essence of divinity (brahma vihāra) the Divine Dwelling or
the Dwelling of God, which was described in the form of the
Fourfold Experience:
1. Universal Benevolence (mettā),
2. Universal Compassion (karunā),
3. Selfless Happiness (muditā),
4. Insightful Apperception (upekkhā),

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.

43
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.”

44
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.

45
Chapter VI

Stage II: Cultivation of Good Thoughts


After reflecting on the Buddha, Dhamma, and the Sangha,
and even on oneself, and having got the inspiration to practice,
one then begins to practice cultivating these qualities within
oneself by reflecting on:

Reflecting on the instability,


AWARENESS OF THE
painfulness & impersonality
REALITIES OF LIFE
of all conditioned phenomena.

Reflection on the danger,


futility, and mental confusion
DISPASSION
connected with the pursuit of
sensual pleasure.

Selfless interest in the welfare


of all beings. Here, we are
COMPASSION not merely feeling sorry for
ourselves but for all beings
that are suffering.

Experiencing the happiness


HAPPINESS
of freedom from selfishness

46
Stillness of mind derived
TRANQUILLITY from lack of emotional
disturbances.

Personalising the five


constituents of perception
makes the “Self.” “Life” is
only a changing process of
birth, aging and death. A
baby grows and becomes a
INSIGHT
young man or women who
gets married. Then they soon
grow old and die. What is
life? Is it a real existence? Or
is it a non-existing process of
activity like a flame?

The harmonious cycle of meditation


This method of meditation begins a harmonious cycle that
brings about a transformation within an individual, resulting
in gaining the qualities of dispassion, compassion, happiness,
tranquility and insight into reality. Remember this change is
gradual and not sudden. It depends on the extent of practice.

Reflecting on the realities of life


Our body is an organism in an environment. In this body
there are five senses. Activities in the environment stimulate
these senses. The organism reacts to the stimulation. This
reaction is a chain reaction consisting of:

47
Perception,
Cognition,
Affection,
Action and Consequence.

48
Tilakkhana bhāvanā
Meditation on
The threefold nature of all that is
supposed to exist

The logic of this reflection


1. Instability (aniccā)
Every object perceived is a mental construct (sankhāra)
or phenomenon.
Mental constructs are of two kinds: subjective and

objective
Every subjective construct is personalized as “mine.”
Every objective construct is alienated as other “things” in
the external “world.”
What has been personalized as “mine,” becomes – the
“self”
This personalized subject and the alienated object build
an emotional relationship between the subjective self and
the objective other in the form of love or hate or fear.
Which results in suffering.
Every construct is dependent on conditions.
What is dependent on conditions is unstable (anicca)
All constructs are unstable (sabbe sankhāra aniccā).

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.

51
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?

52
Chapter VII

Practicing penetrative awareness

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.

53
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.

54
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.

55
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.

56
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.

57
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.

58
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).

60
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.

61
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.

The flow chart below illustrates the perils of the pursuit of


sensual pleasures, as described in the Mahanidana Sutta in the
Dialogues of the Buddha (DB).

62
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.

64
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?

65
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

66
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.

67
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.

Rationale for contemplating the repulsiveness of the body:


• The Buddha has referred to 32 parts of the body for
reflection during meditation (MN 119).
• The Blessed One has explained: “How to reflect on
the body, how it should be cultivated and developed,
how it should be pursued so as to be of great fruit &
68
benefit? “Just as if a sack with openings at both ends
were full of various kinds of grain -- wheat, rice, mung
beans, kidney beans, sesame seeds, husked rice -- and a
man with good eyesight, pouring it out, were to reflect,
“This is wheat. This is rice. These are mung beans.
These are kidney beans. These are sesame seeds. This
is husked rice.” In the same way, the monk reflects
on this very body from the soles of the feet up to the
crown of the head and down again, surrounded by skin
and full of various kinds of repulsive things: ‘In this
body there are head hairs, body hairs, nails, teeth, skin,
muscles, tendons, bones, bone marrow, kidneys, heart,
liver, lungs, spleen, bladder, large intestines, small
intestines, stomach, contents of intestines, brain, bile,
mucus, pus, blood, sweat, fat/oil, tears, ear-wax, saliva,
nasal mucus, fluid in the joints, urine.”
• This meditation helps overcome the normal lustful
adoration of the body, especially during sexual
engagements. It also helps overcome feelings of
inferiority and superiority in comparison with other
bodies.
• When we are attracted to the human body covered with
fashionable clothing, jewellery, perfumes and makeup,
we often forget the real nature of the body. This
meditation reminds us of the real nature of the body.
• The purpose of this meditation is not to develop hatred
towards people, but to reflect on the disgusting nature
of the human body. If this meditation turns into a hatred
for others, one should recognize the disgusting nature of
one’s own body and practice mettā meditation towards
all beings.
69
• This mediation practice can be elaborated by using
visual aids such as diagrams and pictures of human
anatomy.
• The reader is encouraged to refer to the kāyagatāsati
sutta in the Middle Length Sayings of the Buddha
(MN, 119), for further details.

Decaying corpse meditation


(kalebara bhāvanā)
The Buddha once said, Bhikkhus: “If seeing a corpse
thrown into the grave, which is one, two, or three days dead,
swollen, bloated, bluish-black, full of filth; one should draw
this conclusion regarding one’s own body: My body too has
this nature, has this destiny, and cannot escape it!”
If one should see a corpse thrown to the burial ground,
gnawed and partly eaten by crows, hawks, vultures, dogs or
jackals, and creeping with all kinds of worms and maggots; one
should draw this conclusion regarding one’s own body: This
body too has this nature, will also become exactly like that, and
cannot ever escape it!
If one should see a chain of bones, flesh hanging from
it, splattered with blood, held together by the sinews, or bones
disconnected and scattered in all directions: here a hand-bone,
there a foot-bone, here the pelvis, the spine, the skull, or bones,
now bleached, pale white and looking like sea-shells, or black
rotting bones finally crumbling into dust. One should think:
This body too has this nature, has this destiny, and it cannot
escape it. (Source: MN 10, DN 22).

70
Chapter IX

Universal Benevolence / Compassion

Cultivation of Universal Benevolence/Compassion:


a. Universal benevolence (mettā).
b. Compassion (karunā).
Goodwill has an area dimension called universal
benevolence (mettā) and a depth dimension called Compassion
(karunā).
Universal benevolence (mettā) is a selfless longing for the
weal and welfare of all beings. It is not a love for one individual
or even love for members of one’s family. It is not even patriotism
or love for all humanity. It is a longing for the weal and welfare
of all beings without exception, even including animals, and
even unknown beings in other worlds. Universal benevolence
is losing one’s self-interest in the interest in all beings, with no
exceptions. It is like a river flowing into the ocean and losing
its identity by merging into the waters of the ocean. In the same
way, all self-interest is lost in the interest in all beings. No
distinction is made between oneself and others. One’s interest
is extending to all beings without exception. One’s interest,
which was originally narrow, by being concerned only with
oneself, is now extended and expanded to include all beings
71
without exception. Universal benevolence is a broadened mind
state that has no limits.

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.

Compassion can be directed at five levels of


discomfort (dukkha):
1. Sympathy for those who have lost what they possessed
(persons -- through death; things -- through theft;
natural disasters, etc.) and for those who are unable to
get what they want due to inability.
2. Sympathy for those who have lost their self-identity
(loss of position in society, suffering from inferiority
complex, ego challenged, etc.).
3. Sympathy for beings in the human world (in prisons,
hospitals, refugee camps, and those subject to
starvation, suppression, etc.).

72
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.

Compassion can be directed at five levels of


comfort (sukha)
1. 
Sympathetic joy for those who have gained many
things they wished for
2. Sympathetic joy for those who have gained their self-
identity
3. Sympathetic joy for more privileged beings in the
human world who are comfortable and happy
4. Sympathetic joy for more privileged beings in heavens
5. 
Sympathetic joy for those who are enjoying the
freedom from guilt and the benefits of being good and
pure in mind
Compassion is not merely the sympathy for others sorrow,
but also the congratulation for others happiness.

Cultivation of universal benevolence (mettā):


Remember we are all self-centered at the start. So we
begin with the selfish narrow-minded thinking we are born
with, wishing oneself one’s own welfare. We begin to make
good wishes towards one-self. Then we gradually expand and
spread out these self-centered wishes to include others in it.
This way we broaden our mind. It is important to think these
73
thoughts with feeling instead of merely verbalizing. Because
feelings accompany mental images, it is important to visualize
the field we spread the compassion to. So let us think as follows:

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,

74
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.

Cultivation of compassion (karunā):


Think of all those beings that suffer, here in the human
world, and even in the world of ghosts and hells. Try to put
yourself in their shoes and begin to feel the suffering as if it
were your own. Wish that these beings be free from all suffering
as soon as possible. Wish they should begin to experience
happiness, as quickly as possible.
Wish that they be free from passion, free from hatred, free
from confusion, free from worries, and free from fears. May
they all be dispassionate, compassionate, tranquil and happy.
Now think of all beings in pleasant conditions here in
this human world as well as outside, in the heavenly worlds
of pleasure, the peaceful worlds of form, and the peaceful
worlds empty of forms. Try to imagine how happy and peaceful
they are and feel happy about their happiness. Wish that their
happiness lasted long. Wish that they be free from passion, free
from hatred, free from confusion, free from worries, free from
fears, and may they all be dispassionate, compassionate, happy
and tranquil.

75
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.

Cultivation of tranquility (samādhi):


The happiness of selflessness is not an emotional
excitement. It is a state of tranquility. Try to maintain this
tranquility or stillness of mind as long as you can.
Observe the relaxation of the body and the calmness of
the breathing and the pleasant comfortable feeling of relaxation.
Maintain the calmness by focusing on the comfortable feeling
of relaxation. Notice that when happiness is experienced within,
attention stays within, without running to external objects. When
the attention is focused within, the mind remains undisturbed
without searching for happiness in the world outside or external
circumstances. This Systematic Introspection (satipatthāna)
is often understood today as mindfulness. This healthy
introspection (sati+upatthāna) should be distinguished from
the so-called morbid introspection, which is not introspection

76
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.

77
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.

Harmonious mental equilibrium


(samma samādhi)
This is homeostasis, or the return to the original purity and
tranquility of mind, which has been lost due to the emotional
reaction to stimulation of the senses in the form attraction and
repulsion. This state of equilibrium consists of five parts:
1. Inference (vitakka)
2. Inquiry (vicāra)
3. Contentment of mind (piti)
78
4. Comfort of body (sukha)
5. Unity of mind (ekaggatā).

Introversion of attention and introspection


(sati+sampajañña)

Awareness of in and out breathing


(ānapāna sati)
1. In this case a follower having gone into a forest, a foot
a tree, or empty shelter, sits cross-legged with back
erect.
2. Having withdrawn attention from external surroundings,
he focuses his attention within. (observing the body,
feeling, mood, and thoughts).
3. 
Fully aware, he breathes in; and fully aware, he
breathes out.
4. When breathing in long, he is aware of “breathing
in long”; when breathing out long, he is aware of
“breathing out long”.
5. When breathing in short, he is aware of “breathing
in short”; when breathing out short, he is aware of
“breathing out short”.
6. Being aware of the entire body he breathes in.
7. Being aware of the entire body he breathes out.
8. Relaxing the bodily activity he breathes in.

79
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.

The establishment of fourfold attention


(cattāro satipatthāna)
1. Mentally observing the entire body (kāya anupassanā)
2. Observing how the body feels (vedanā anupassanā)
3. Observing the mood (citta anupassanā)
4. Observing the thoughts (dhamma anupassanā)

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.

80
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.

The benefits of this meditation


1. You will be free from worries.
2. You will be happy always.
3. You will make friends.
4. You can think more clearly.
5. You will be good at your work, whatever you do.

81
Appendix – Stage I

82
BUDDHA
(Adapted from an article by the author)

The term “BUDDHA,” is associated today with a


historical person who lived more than 25 centuries ago in India,
by the name of Siddhartha Gotama. Some call him “Sakyamuni
Buddha.” “BUDDHA,” however, was not his name, but his
title, which means, the one who is “AWAKE.”
What this article attempts to discuss is not the life
history of the person called Buddha, but the meaning of the
term “BUDDHA.” Many books have been written about the
life of the Buddha, but there is no book so far that discusses
adequately what the term Buddha means. Our aim is not to
discuss “who” the Buddha was, but “what” a Buddha is. Just
as “God” as a person who created the universe may or may not
be real, but the “concept God” is a real one that exists in the
minds of some people. In the same way, though the historical
Buddha has been authenticated or not, the “concept BUDDHA”
is a real one. It is this “concept” that we are concerned about
here. Just as the concept God is important to some people,
the concept BUDDHA is important to Buddhists. In fact, the
concept BUDDHA is the Buddhist parallel of the concept God.
The concept Buddha stands in place of the concept God, in the
minds of Buddhists. There are also many similarities between
these two concepts. For example, the Buddhists think of the
Buddha as super human, all knowing, all compassionate, and
all mighty, although he is not seen as the supernatural creator
of the world, who lives in heaven. Although some critics, in
their ignorance, see this as the deification of a human being, the
Buddhists see “Buddha” as the ultimate stage in the evolution

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

84
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

85
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

86
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

87
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

88
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

89
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.

90
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

91
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.”

92
“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.

93
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.”

94
“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.

95
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.

96
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.

97
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.

98
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.

99
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

100
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.

101
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.

102
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.

103
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.

104
REFUGE AND OBSERVANCE

Obeisance:
Namo tassa bhagavato arahato sammā sambuddhassa
Obeisance to the Sublime, Emancipated, Harmoniously
Awakened One.

The Triple Refuge:


Buddhaŋ saranaŋ gaccāmi – I take refuge in the Buddha.
Dhammaŋ saranaŋ gaccāmi – I take refuge in the Dhamma.
Sanghaŋ saranaŋ gaccāmi – I take refuge in the Sangha.
 utiyampi Buddhaŋ saranaŋ gaccāmi – Secondly, I take
D
refuge in the Buddha. Dutiyampi Dhammaŋ saranaŋ
gaccami – Secondly, I take refuge in the Dhamma.
Dutiyampi Sanghaŋ saranaŋ gaccami –Secondly, I take
refuge in the Sangha.
 atiyampi‑ Buddhaŋ saranaŋ gaccami – Thirdly, I take
T
refuge in the Buddha. Tatiyampi Dhammaŋ saranaŋ
gaccami – Thirdly, I take refuge in the Dhamma. Tatiyampi
Sanghaŋ saranaŋ gaccami – Thirdly, I take refuge in the
Sangha.

The Five Disciplinary Principles:


1. Pānātipāta veramani sikkhāpadaŋ samādiyāmi
I accept the disciplinary principle of avoiding disrespect
for life.
2. Adinnādāna veramani sikkhāpadaŋ samādiyami
I accept the disciplinary principle of avoiding stealing.
105
3. Kāmesu miccācāra veramani sikkhāpadaŋ samādiyami
I accept the disciplinary principle of avoiding sexual
misconduct.
4. Musāvāda veramani sikkhāpadaŋ samādiyami
I accept the disciplinary principle of avoiding false
speech.
5. Surāmeraya majja pamādatthānā veramani
sikkhāpadaŋ samādiyami
 I accept the disciplinary principle of avoiding
intoxicants that lead to inebriation and abreaction.

The Eight Disciplinary Principles:


1. Pānātipāta veramani sikkhāpadaŋ samādiyāmi
I accept the disciplinary principle of avoiding disrespect
for life.
2. Adinnādāna veramani sikkhāpadaŋ samādiyami
I accept the disciplinary principle of avoiding stealing.
3. Kāmesu miccācāra veramani sikkhāpadaŋ samādiyami
I accept the disciplinary principle of avoiding sexual
misconduct.
4. Musāvāda veramani sikkhāpadaŋ samādiyami
I accept the disciplinary principle of avoiding false
speech.
5. Surāmeraya majja pamādatthānā veramani
sikkhāpadaŋ samādiyami
 I accept the disciplinary principle of avoiding
intoxicants that lead to inebriation and abreaction.

106
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.

Vow for the day


Ajja imanca divasan uposatan uposami – 3.
During this day I will keep my mind focused within.

Vow for the night


Ajja imanca rattin upsatan uposami
During this night I will keep my mind focused within

It is important to remember that by practicing these


disciplinary principles we are attempting to live like the
emancipated Arahats of old during the retreat. The purpose is
to practice the divine life (brahma cariya), to the best of our
ability now, so that if we cannot complete this purity during
107
this retreat, we would at least be able to continue it in our future
lives, till we ultimately attain Nirvana.
No one can become a Buddha instantaneously. Even
Prince Siddhatta had to struggle hard in his last life for six
years to become a Buddha. It is important to note that his effort
was not a mere six-year struggle, because this struggle was
only his final struggle, after struggling for a countless millions
of lives practicing the qualifying paramitas. This realization
reminds us of the great importance of practicing this retreat. It
is of significance to you not only for this life, but also for your
entire painful journey through saŋsara.
This is why the Buddhists practice meditation retreats.
They are not satisfied with blind imaginary hopes, about future
everlasting heavens. They struggle hard to purify their minds
here and now. If we do not do it now, there is no hope that
we will be doing it in the future. Without it, we cannot hope
for salvation. Rising above our normal life to a Divine Life
(Brahma cariya) is the only way to progress.

108
About the Author

V enerable Mahathera M. Punnaji is a


Buddhist monk from Sri Lanka of the Theravada
tradition. Bhante is a disciple of His Holiness
The Madihe Pannasiha, the late Maha
Nayaka Thera of Vajirarama, Head
of the Mihiripanne Dhammarakkhita
Amarapura Nikaya. Bhante Punnaji was
ordained at the Bhikkhu Training Centre,
Maharagama, in his thirties. He obtained his
training in meditation at the Island Hermitage,
Dodanduwa. He studied modern science and
Western medicine in Sri Lanka and he obtained
two doctorates while in the United States, one is Western psychology
and another in Western philosophy and comparative religion. Bhante
Punnaji has made an in-depth research into the original teachings of
the Buddha which he thinks is different from all the modern schools
of Buddhism: Theravada, Mahayana and Vajrayana including Zen
and Pure- land Buddhism. This research was not only academic but
also experiential. Bhante also did research into the form of Buddhist
Psychotherapy which he thinks is the best way to introduce Buddhism
to the modern world. As Buddhism in its original form was not a mere
religion of faith and worship but a psychological technique of growth
and evolution of the human consciousness.

Bhante Punnaji presents Buddhism as a growth technique that


transforms an individual’s disposition by changing a person’s sense of
values and goal in life while it also overcomes the stress and strain of
modern living. Bhante points out that the teaching of the Buddha is
about a conscious return to the original equilibrium which the normal
person loses in childhood due to unconscious emotional impulses.
This return to the original equilibrium called NIBBANA is achieved
through a psychological technique of conscious evolution of the human
consciousness where the human being goes through a paradigm shift

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.

Bhante Punnaji has many students in the United States, Canada


and Europe who had benefitted from his teachings and who express
their appreciation by speaking about the immense change in their lives
for the better. Bhante is well known for his clear, accurate and original
presentation of Buddhism and has grateful students the world over/in
many parts of the world.

Bhante Punnaji is well-versed in Western fields of scientific


knowledge including medicine and has a thorough understanding
of comparative religions, philosophy and psychology. Bhante’s
interpretations of the original teachings of the Buddha have been
much enriched by these forays beyond a mere study and practice of
Buddhism.

Bhante has played a significant role in the dissemination of


Buddhism in the West and is well known to Buddhist in Canada, United
States and abroad. Sought by many as a resourceful spiritual guide,
Bhante Punnaji shares his time between the Buddhist centres in Canada,
United States, Sri Lanka, Malaysia and other countries.

Discover the original teachings of the Buddha


by Ven. Dr Bhante Mahathera Punnaji, please visit
http://www.protobuddhism.com

110
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

111
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,
112
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

Six Strategic Objectives


To be the Buddhist center of choice for:
1. Learning, Practising and the Realization of the Dhamma
2. Spreading the Dhamma
3. Buddhist Civilization
4. Synergy groupings to sustain the Buddha Sasana
5. Compassion in Action
6. Financial Accountability while delivering Cultural Obligations

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.

113
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

no clinic if a Public Holiday falls on the allocated Sunday)


11.00am - 12.30pm Pali and Sutta Class
1.30pm - 5.00pm Sinhala Language Classes
Sinhala Cultural Dance Classes
2.00pm - 3.00pm Dhamma for the Deaf (fortnightly)
2.00pm - 7.00pm Diploma & Degree in Buddhism Classes
5.00pm Feeding the Homeless

DONATION IN CASH OR KIND CAN BE MADE FOR:


• BISDS Building Fund - Classrooms, Meditation Pavilion, Lifts, Meeting and Counseling rooms
• Free Publications (Malaysia and Overseas) - Annually about 300,000 books in 30 Languages
• Education Fund
• Full Moon and New Moon services sponsorship
• General Maintenance of the Buddhist Maha Vihara
• Utilities (Electricity, water, telephone, administration etc)
• Illumination (lighting) of the Main Shrine Hall
• Illumination (lighting) of the Awkana Buddha & Cakra
• Monks' Dana - Offering Monk Requisites of Food, Medicine, Lodging, Robes, etc
• Welfare Fund
• Special Religious Events - Wesak
- Annual Blessing Service - Kathina Pinkama (ceremony)
- Annual Merit Offering - Monks’ Novitiate Programme

MAY THE BLESSINGS OF THE NOBLE TRIPLE GEM


BE WITH YOU AND YOUR FAMILY
114
Locaion Map To Buddhis Maha Vihara

115
DONATION FORM

Buddhist Maha Vihara


123, Jalan Berhala, Brickfields,
50470 Kuala Lumpur, Wilayah Persekutuan, Malaysia.
Tel: 603-2274 1141 Fax: 603-2273 2570

I / We would like to make a donation to the Buddhist Maha Vihara.

Name :

Address :

Amount : RM

Towards : Free Publications


(English, Mandarin, Cantonese, Hokkien, Malay,
Tamil, Burmese, Khmer, Nepalese, Thai, Vietnamese,
Bengali, Chichewa, Hindi, Kannada, Kishwahili,
Luganda, Oriya, Sinhala, Telegu, Brazilian, Dutch,
French, Japanese, Portugese, Spanish, Swedish,
Croatian, Marathi & German)

Others, please specify

All cheques can be made payable to: BUDDHIST MAHA


VIHARA or TT to “BUDDHIST MAHA VIHARA”
ACCOUNT NO: 292-00-01161-8, HONG LEONG BANK,
BRICKFIELDS, KL. Kindly send us a copy of your BANK SLIP
so that we can send you an OFFICIAL RECEIPT.

Donations can also be made by VISA and MasterCard at the


Buddhist Maha Vihara Office.
116
117
The Buddha taught children too !
7 year old Rahula, Sopaka, Sona, etc.
佛陀也教导小孩!
七岁的罗睺罗,苏巴卡,输那,等等。

RM 20 for
text & exercise book

We should teach the Dhamma to our children.


Obtain a copy from Vihara office for your children, nephew, nieces or grandchildren.
我们有责任教授我们的儿女佛法。
向大寺院获取一本,给予你们的儿女,侄子,侄女,孙子学习佛法的机缘。

Sabba Dhanam Dhamma Dhanam Jinati


The Gift Of Truth Excels All Other Gifts
Dhammapada
一切施中法施最胜 - 法句经

118
Published by

Sasana Abhiwurdhi Wardhana Society


佛陀教义弘扬协会
Buddhist Maha Vihara,
123, Jalan Berhala, Brickfields,
50470 Kuala Lumpur, Malaysia.
Tel: 603-2274 1141 Fax: 603-2273 2570
E-Mail: info@buddhistmahavihara.org
Website: www.buddhistmahavihara.org
www.ksridhammananda.org
www.cabe.org.my
www.bisds.org

You might also like