01/01/09 - 01/02/09

Mind Practice

Now, let’s look at true Buddhists. We are closed to salt, but don’t eat it, instead, we eat mineral. There are many of us. The problem is that we don’t know if it’s good or bad. But if we have salt but don’t eat it, in stead, we eat mineral, we should be blamed more than be forgiven. We are now on a land , which is filled with this kind of knowledge (Buddhism), institutions offer courses in Buddhism. If we still don’t benefit from them, it’s worse than being closer to salt, but eat mineral. It’s neither. It’s very shameful. We don’t even have a chance to taste the mineral, let alone the salt, because we don’t pay attention. People still ask if there is insight meditation practice here? Or ask if we practice it? This means the person didn’t even taste the mineral, because he didn’t know if it’s salt or mineral. Insight (Vipassana) is the practice that everyone needs to do.?

In every household, at every level, one should train the mind higher and better. So, everyone needs to practice it. If we don’t know, then, we don’t do it. Sometimes we do it because other people do, it’s not a real practice. Following others is something we need to be aware of; it may not meet the purpose.

When someone asked me if there was insight (Vipassana) practiced here? I didn’t know how to answer him, because I didn’t know what he meant. For us, it means, everyone needs to practice insight (Vipassana), having enough concentration (samadhi) and comprehension (Sampajanna). Seeing clearly what we take in, which might be poison, wrongful, or mistaken.

Thus, we need to know that it is necessary for everyone to have and to practice insight (Vipassana). No matter in the home, temple, forest, children, adult, woman or man, the nature requires ones to have insight (Vipassana), that is, to see clearly as to the truth of what is what. “What is what?” is insight. Just know this clearly, “What is what?” in everything. This is a correct and complete insight.

It is not just sitting and focusing on the breath right here or somewhere else. It is the knowing, understanding of everything around us days and nights, of what is what, and when it is involved. What will be the consequences, will it bite us? This is insight (Vipassana). Not being ignorant, deluded, in doing things that we shouldn’t do, this is insight. If we do the wrong thing, it bites. This is the insight we need to know.

If it is insight, no one makes mistakes, or is arrogant. Wherever there is arrogance, there is no insight. Observing it from behavior, speech, and carelessness. Therefore, insight is the practice that everyone ought to do.

If you ask, why do we need to cultivate the mind? It is because, if we don’t cultivate it, we won’t be mindful, humble, or do right things. We would make more mistakes, as most people do. True Buddhists need to practice insight, at all ages, all careers. One must have mindfulness and comprehension, practice to the best, gain best results, with the least investment in monetary things. What this is translated into is that, insight practice is for everyone.

In summary, is it complicated to practice mind development and gain the fruit? Mind development is practiced to gain the most benefit to the meaning of the term ‘mind’. ‘Mind development’, ‘cultivating the mind’ ‘mind concentration’ or ‘concentration-insight’, what ever we might call it: it is the way to cultivate the mind, direct it to gain the maximum benefits. Does one know the meaning of ‘mind’, and how much does one know? It may be a pity. Some have the mind, but don’t know. Some don’t know if they have the mind or not, or don’t know what the mind is. People at this level don’t know how to cultivate the mind, don’t even know if they have the mind.

The mind is something that is difficult to know and understand. No one knows everything about it. We don’t need to know everything about it, just know what’s necessary. The Buddha himself didn’t say that he knew everything about the mind. Where? He just stated that he knew everything about the mind of how and how much he could benefit from it. The real mind we don’t really need to pay attention to. Just to develop it to the best that it can be.

According to the dictionary, ‘mind’, means to think, to build, and to beautify. If you didn’t know, do learn it now. To think as we usually do, to build problems like termites do to the woods. Actions, behaviors, are the actions of the mind--to build. It has beauty, it’s beautified whether we use it correctly or not, but the true nature of the mind is beautiful and profound.

Thus, we would need to make the most of it in thinking, building of what is useful, the most beautiful as it can be. Only the mind could discover this beauty. This is why we need to have the mind and cultivate it. We need to use it to gain the most benefits from it. Know how to think, to build, to beautify it in every way, either in conventional world or Dhamma world. It can create peace if we know the mind correctly. Even in politics, if the mind were well practiced, it would be good politics, not deceiving, dirty, taking advantage of others. It applies to economics as well.

The way to practice to the highest is by cultivating the mind in worldly ordinary everyday life activities. In politics, in materialism, we need to develop the mind, if not, we make mistakes, use it in the wrong way, making it dirtier with defilements. This is how the mind is without development, cultivation, concentration, and insight. No need to blame anyone else.

In order to avoid all evils of human life, we need to cultivate the mind to see clearly, to gain the most benefits what human beings are able to. By cultivating the mind, we conquer both desirable and undesirable. If asked why do we need to cultivate the mind? We cultivate it in order to get the most benefits, to the highest; that is coolness of human beings.

The worst human beings are those who are restless with defilements days and nights, worse than animals. We don’t find animals that are restless with defilements like human beings, but we can find in human beings. They go insane more and more as they are advance in their own ways. These kind of human beings are not true ones.

Wherever it is, let’s create the garden of insight. If it’s near the market, it is good. People who work at the market are likely to go insane more than farmers are. Go see it for yourselves. So, we should build psychic hospital near markets. We already have many hospitals to cure physical illness.

Documents from same series in order:

[From Dhammanukrom Dhammakosa, by Ajahn Buddhadasa, translated by Poonsiri]
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Mind Meditation

“Cultivated Mind” is the term that we need to investigate. Most people, when they hear this term, would only refer to cultivating the mind of those who practice concentration (Samadhi), or insight (Vipassana). It’s too narrow in knowledge and purpose to benefit everyone.

“Cultivating the mind” we must cover all methods... Although not everyone sits in meditation, but to have knowledge of how and how much the mind is improved, is also considered a way to cultivate the mind. We do it in our own way. Some people don’t believe or accept it as the way to cultivate the mind. We are able to improve the mind today that much better and clearer than yesterday. Train it to restrain, to be neutral, to solve problems better than the day before. Just practice this way, it’s also the way to cultivate the mind. If we do thing and gain benefit from it, it’s improved because of our action, study, and practice, and then we can call it “cultivating the mind.” It makes us wiser. But if we gain good result naturally without any effort, it won’t be called “cultivating the mind.”

No matter what kind of work, if one observes well, does better, and is wiser than before, ’it’s also called ‘cultivating the mind”. Those who are entertainers, artists, they perform, create better things, it is an automatic way to cultivate the mind for themselves. Those who are wise would see that the way to cultivate the mind is to improve, and make the mind better. They may be farmers, merchants, doctors, lawyers, or whatever. If they do things to improve the mind, and be wiser, they are all included in the mind development.

Thus, try to understand the meanings of important terms, not just in narrow aspects, but in the proper way, with a wider perspective. There are terms that we need to expand the meanings, such as, the ‘path’ (Magga), ‘Nibbana’, ‘cultivated mind.’

Therefore, those who do things with mindfulness all the time, day and night, their mind is cultivated. But for those who are careless, ignorant, their mine is not cultivated. Some people practice concentration (Samadhi), and insight (Vipassana), cultivating the mind correctly. But it’s too specific, or not at the level that ordinary people can do. It needs to expand, improved to a level at which ordinary people are able to act, where they are able to develop their minds to a higher level.

Just to give you an example, when sitting on the toilet, we can cultivate the mind. If you don’t believe me, try it for yourselves. I guarantee it. It’s possible, and may even be easier than other times. When one sits on the toilet, somehow, the worries all disappear. It may be that at the time of releasing, it becomes sign (Nimitta), mind and object become one. The person can think well because the mind and object become one. Let us cultivate the mind all the time.

But now we are talking about the mind, we must continue on. I talked about the mind many times before, some might get tired of it and don’t want to listen. This ‘mind’ can be cultivated, developed; it can be trained. Those who don’t have knowledge might not think so, but I think so. The mind could be improved, the habit, trait, could be changed, or given up. Don’t be deluded that it can not be changed, it can if one does it correctly.

What we call ‘habit’ could be changed, abandoned. Only those who are ignorant talk with the eyes closed and don’t think that habits can be changed. According to Dhamma principle, the Law of Conditionally (Idappaccayata), nothing is exempt from the change. Habits, traits, can be changed, but some believe they can not, they would die with it. Those who think it can be changed, by using the Dhamma principle correctly, will gain benefits.

The real trait is the accumulation of habits. If we try to decrease it, it will be decreased and changed. This is the principal stated in Pali; I didn’t make it up. For example, if we have greed or love, once it arises, it accumulates one unit. When we have more greed or love, it increases, then it becomes habits. Just like people who get angry as if they are insane, it’s because of the accumulation of habits. It is possible to get rid of it if we know how. When the mind is agitated, anger is aroused, if we can restrain it; the anger will decrease one unit. When it happens again, we can control it; it decreases one more unit. It decreases more and more, until the habit of anger is up rooted, no more trait, or accumulation of anger.

An accumulation of greed is called ‘Raganusaya,’ of anger, ‘Patighanusaya,’ of ignorance, ‘Avijjanusaya.’ The Buddha stated that these things can be decreased, or can be got rid of, by restraining them little by little. The ignorance, the fear; don’t give in to it, the habit will decrease, until it has gone.

Just know that the mind can be improved /cultivated, to the opposite of its original.
The habit of greed, desire, anger, hatred, fear, delusion, carelessness, can be changed to the opposite. These habits can be improved and be removed, up rooted from the mind completely, but this can only be done at the higher level of practice.

At a lower level, even young children might be able to do. Parents don’t be ignorant. Don’t let children accumulate desire, hatred, fear, till it becomes habit. Or encourage them to indulge in beauty, be afraid of this and that which they shouldn’t be. These are the ignorance of parents. It’s difficult for the children, and causes problems, because of the parents’ mistakes.

Let’s understand this clearly that the mind is something, which can be cultivated, that is, it can be developed. When one knows and understands this way, mind development belongs to him. But if you don’t believe this, and you hold on to the principle that the mind can’t be developed, the developed mind won’t belong to you. Therefore, those who want to cultivate the mind need to have a correct understanding of this principle.

In conclusion, it is the truth of nature, by nature that the mind can be cultivated. Defilements, unwholesome thoughts, can be removed. The mistakes from the past, when we were young, could be corrected or destroyed. We don’t talk about what we have not seen or proved, such as, past life.’It’s just a belief, not according to the principle of Buddhism. So, we don’t talk about what we can’t see. We don’t force people to believe us. Others might do, but we don’t. We will talk about what we can see. The negative habits we accumulated from early stage of life can be corrected, cultivated, removed, to the opposite habits; we won’t have any more sufferings.

Let’s look at the deeper level, the mind is a wondrous thing. This mind has many mysterious qualities; we can call it a miracle. By the true nature of mind, it’s wondrous. It is an element -- the mind element (Manodhatu, Cittadhatu), or formless element (Arupadhatu). This element is mind element, it’s the same as all elements, but its qualities are different. It functions as the receiver of knowledge, feelings of everything. It knows everything if it is trained correctly. Now it may sense only certain things, or within limits, but if we train it rightly, it will know all things.

When a baby is born, it begins to learn. When it touches something that bites or the fire that is hot, it won’t touch again. This is the quality of mind element. It knows how to choose, to think, to understand. At the higher level, as the baby gets older, it learns about contact and the result of it. He learns not to contact with things that will cause suffering. If he touches the fire, it’s hot. He stops. The parents don’t need to teach him. Sometimes, he doesn’t listen to the parents when they say not to touch the fire. When he experiences the heat from the fire, next time, he learns by himself.

So, pay attention to this mind that knows, feels, and learns. It’s this way because it is cultivated/developed gradually. So it knows to be careful, not to touch fire, or step on it. Young children will gradually learn many things by themselves, even the parents, teachers can’t teach them or don’t have a chance to teach them. This is the amazing thing what is called ‘mind’.

One learns and knows from contacts. Self control arises, it controls the body, material things. The mind becomes wiser when contacts through the six senses. It’s more developed, by the power of the mind, when the mind bends (towards object), the body follows. This is a very profound subject, do observe it in the future, or if you used to study science, you would understand better, of how the mind bends (towards object), the body follows.

It’s interesting thing nowadays, the newborn in later generation is prettier, more lovable than the newborn in generation before. We can simply say that children this era are prettier than the previous one, either in the city or village. It is due to inclination of mind of the parents, including the baby itself. The mind of the parents inclines toward the beauty, so the baby was born with beauty.

Just know that the mind is wondrous. So we can benefit from what it can do, we will benefit from it a whole lot.

To develop or cultivate the mind is possible, for the reasons stated. So, we should be able to benefit from it. By developing our mind directly, or others’ indirectly, especially our children’s’ and grandchildren’s, so that they can benefit from it. If the mind is not cultivated, it is scattered. If it’ is cultivated in the wrong way, it leads to the wrong path. It becomes wrong view (Micchaditthi), which is dangerous for oneself and others.

Therefore, cultivating the mind is something we must learn, understand, and try to cultivate it rightly. It will yield many fruits: the path (Magga), fruit (phala), Nibbana, in every meaning, all classes, at all levels.

Documents from same series in order:

[From Dhammanukrom Dhammakosa, by Ajahn Buddhadasa, translated by Poonsiri]

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The Original Mind is Without Defilements

The Mind - The Original Mind is Without Defilements, but Tainted by Accumulations - Ajahn Bhuddadasa Bhikku

If we want to study Buddhism, we should begin with a, b, c, that the original mind when delivered from the womb, there was no defilement, sense desire (Kilesa), clinging (Upadana), but how do they arise? Consider this as an important subject for the talk today, Saturday, what the heart of Buddhism is.

A baby is born with a mind empty of defilements, craving (Tanha), or sense desire, the Buddha stated. Where? But then the mind is effected by the good tastes received from the six senses (Ayatana), creating sense desire, craving (Tanha) , sense desire, then become the clinging (Upadana). I want this or that as mine, defilements arise--greed (Lobha), hatred (Dosa), and delusion (Moha).
Because of the selfishness, greed arises. This is the first defilement; not getting what one wants, creating anger (Kodha), or hatred (Dosa) which becomes the second defilement. Not knowing about these things creates delusion (Moha), that is, ignorance, it becomes a feeling of enjoyment with delusion.

Therefore, babies begin to accumulate greed, hatred, and delusion little by little. When it starts, is hard to pinpoint, but we can say that as children grow up, they get used to the feeling, when in contact with sense objects, it may be good-not good, satisfied-not satisfied. If they are satisfied, the desire to have arises, if not satisfied, the desire to get rid of it. If they are undecided, but still clinging to the value or meaning, doubt and expectation arise. These defilements begin to arise in them. They lost the sense of being empty of ‘self’.

Each time greed, hatred, or delusion arises; it becomes “Anusaya,” accumulation. An accumulation of greed is called “Raganusaya”---habit of greed. When it arises each time; it accumulates. Please remember whichever defilement arises once, it becomes an accumulation (Anusaya). If we have hatred (Dosa) once, it accumulates, is called, “Patighanusaya.” If we have delusion (Moha), is called “Avijjanusaya”---habit of ignorance.

Thus, we have greed, hatred, and delusion. We build up the habit of greed, hatred, and delusion all the time. Children grow up with these habits, till they start to run and become teenagers. How much they would accumulate, just think about it? When defilement arises and disappears, it doesn’t disappear completely. It leaves residue to become a trait (Santana).

So, let everyone looks into there own trait, what, and how much defilement does one accumulate? Any defilement is shameful and should be cut off. Remember that while we are growing up, once defilement arises, it accumulates. Having it again, it accumulates again, depending on that defilement. That’s why we have habits of greed, anger, delusion, filled up to the top of the trait, this is in people’s language. In Dhamma language, it’s called, readiness to arise, nothing stands still.

To say that the accumulations stand still in the trait all time is incorrect, according to the principle of Buddhism. But in people’s language, we have to say that way; the accumulations stand still in the trait all the time. Everyone has this problem.The more the accumulations, the less of the emptiness of “me” and “mine.”?
Please understand this well, “good taste”/ “deliciousness,” that contacts with the six senses, creates accumulations, habits for more defilement. When the accumulation increases, it fills the trait. It pushes and flows out. The part that flows out is called “Asava.” It is as if we fill water in a container, until it overflows, or if it has holes, it pushes out, more and more.

The more the accumulation, the more it flows out. So, when the feeling of greed, anger, or delusion passes by, it immediately jumps out. That is why the defilement arises quickly as if lightning. Greed, anger, or delusion arises just like lightning, because a lot of accumulations in the trait. The outflow of ‘Asava’ arises easily. Do we know that we are living this way? Our daily life is this way? A lot of accumulations ready to flow out as defilements, as fast as lightning. When we have this problem, what should we do?

The way to solve the problem has to be the opposite. When greed is just about to arise, keep it under control, don’t allow it to arise. There won’t be any accumulation, instead , the defilement decreases. It creates the opposite effect; the habit of no greed increases one unit. The same is true for anger or delusion. If we have more controls of greed, anger, or delusion, we would have more habits of non- greed, non-anger, and non-delusion. In trying to do so is called, ‘building perfection’ (Paramita). Who is building this kind of perfection? You all are sitting here, which one of you do know and try to build perfection this way? I’m afraid that if no one tries all the time, the defilement, or Tanha, then has the advantage, which causes the outflow (Asava).

Do use mindfulness and comprehension to control when greed, anger, or delusion is just about to arise. Keep it under control every time. The accumulation doesn’t increase, nor the habits, but the outflows (Asava) will decrease. Habits and perfection (Paramita) of non-defilement part, the part that leads to Nibbana increases. Therefore, do accumulate perfection (Paramita), and keep greed, anger, or delusion under control every time it passes our mind.

How do we live? Those who live in the village, in the temple, we all have sense contacts through the eyes, ears, nose, tongue, and body. We don’t pay much attentions to them, let them be on the defilement side. When defilement arises, it accumulates; it becomes the outflow (Asava), and pushes out as defilement (kilesa), as fast as lightning, every time there is contact. Now, let me reverse it to “No,” keep them under control: No- greed, No-anger, No-delusion. The accumulation decreases, perfection (Paramita) increases and defilement (Kilesa) decreases.

This is about the heart of Buddhism, a, b, c, which should be the starting point. In the past, we didn’t have any interest to study in this way, or to start from here. So, it went in different directions. I think at the year-ends we should reflect on this. Is it a shame or is it a joy?

This is the heart of Buddhism. When we were born, there was no defilement, no “I” or “my”, but it builds up and accumulates more and more everyday, until it becomes habits and outflows (Asava).

If we think about it, it’s sad. Let’s try to come back to the point, where there is no ”I,” or “my,” just like when we were born. The heart of Buddhism is the emptiness of defilement, “I,” or “my”; it’s the original mind of the newborn. But, later we build up a new thing, that is, “I” or “my,” more and more, and this feeling builds up. It
’Is every one of us sitting here. We accumulate “I” or “my” until it becomes defilement and destroys others and us or are troublesome for others and ourselves.

Here, in order to know the secret about this subject a little bit more. We have elements: earth, water, fire, air, consciousness that the nature give us as the resources. What nature gives us, we should develop rightly. But for some reason, it’s hard to say what the cause is. It may be because of ignorance, no wisdom, and no mental development that lead us to defilements and sufferings.

When the 6 elements: earth, water, fire, wind, air, or consciousness, have opportunity, they perform their duty, when this happens, it is called ‘birth’. The highest level of teaching in Buddhism stated that arising and ceasing of the six elements happens all the time. The Buddha meant that when the elements perform their duties; they are born.When they finish the duties; they cease.

Those who do not know may think that the elements are here all the time, this is what they say in people’s language. It may be true that they are here all the time as elements, but in the highest Dhamma, they arise only when they perform duties, and cease when they finish the duties.

Earth, water, fire, wind, air, and consciousness elements, when they have a chance, they arise as feelings, or thoughts. At the first level is called the Twelve Spheres (Ayatana), all six elements arise to do the duties through eyes, ears, nose, tongue, body, and mind. When performing through the eyes, eye-sense-base arises, after it arises, it ceases. It happens through ear, nose, and so on. When the elements perform the duties, they become the six senses (Ayatana): eye, ear, nose, tongue, body, and mind, to perceive sense-object.

They become five aggregates (Pancakkhandha). Form, when performs duty it becomes form- aggregate, by acting as the sense-base, arising feeling (Vedana); feeling-aggregate, perception; perception- aggregate, mental formation (Sankhara); mental formation-aggregate, consciousness performs duty all the time as consciousness-aggregate. Now, we have five aggregates: form, feeling, perception, mental formation, and consciousness. They are all illusions, because nothing really exists, just temporary formations for each case, then cease.

Therefore, the six senses (Ayatana) arise and cease, aggregates arise and cease, form aggregate arises, then ceases, so too feeling, perception, mental formation, and consciousness. Each aggregate arises and ceases like this.

Documents from same series in order:

[From Dhammanukrom Dhammakosa, by Ajahn Buddhadasa, translated by Poonsiri]
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Focusing Sense Meditation

The following notes are used at the Karuna Institute for review and clarification purposes. Anyone may use these notes if they find them helpful with acknowledgement of author and of the Institute.

Focusing is a therapeutic enquiry developed by Dr. Eugene Gendlin and his staff at Chicago University. While working in the student counselling centre some important things became apparent to him. There were many kinds of psychotherapists working at the centre. These included the whole gamut of approaches and theories from classical psychodynamic therapies, to humanistic therapies like Gestalt, to transpersonal therapies. In consultation with colleagues, Dr. Gendlin noticed something important. It did not seem matter to what kind of therapy was offered, or even the theories involved. Students got better not because of the therapy or belief system employed, but because of something that they were doing internally. It seemed that certain students were able to internally process their experiences within the sessions better than others. Dr. Gendlin headed a research project which set out to discover if this was true and, if it was, if the skill could be taught to others. The focusing process developed out of that research. Focusing has helped a multitude of people over the last thirty years. It is a skill that can be used within any kind of therapeutic context and is really a life skill rather than a specific therapy process.

Focusing makes some important inner skills available to both practitioner and client. Focusing attends to what Dr. Gendlin called the felt sense. A felt sense is a global sense of something. It is not just physical, but is composed of sensations, emotional tones, feeling senses and even images. It is the unclear, whole bodily sense of something. It is an expression of how we embody our experience. It is a realm within which allows access to how we hold meaning in an embodied way. One important thing about the felt sense is that, initially, it is usually unclear. It is like waking up from a sleep and sensing a feeling tone of something left over from a dream. You might at first struggle to name it, but when you do there is an "ah ha!" experience. The following is a brief summary of the process. I must refer you to Dr. Gendlin's book, Focusing for a much more complete description. The classical focusing approach entails learning six movements or steps which, once internalised, become one fluid process.

Entering Your Body Space

The first thing that you do in the focusing process is to find your way into your body space. The intention is to be inside your body with awareness from the top of your neck to your pelvic floor. This is the embodied realm of the felt sense. It is within this body space that access to the embodied meaning of our experience can be accessed. The focusing process will only work if you have a relationship to the feeling tones held within this body space. It is where the "allaboutness" or the "whole of something" is held and experienced. To paraphrase the Buddha, when your awareness is held within your body space, you can be with the feeling tone within the feeling tone (i.e. not dissociated from it)

Some suggestions to help you enter your body space:

Try following your breath into your body and its sensations. As you inhale follow the, feeling sense of your breathing into your body space.

An alternative is to "inhale" your way into your body from the bottom up. To do this imagine that You have nostrils on the soles of your feet and as you inhale imagine/sense that you are drawing your breath from the soles of your feet up your legs into your abdomen.

Accessing a Felt Sense

There are a number of perceptual exercises which I use to help a person gain access to the realm of the felt sense. Let's explore one here. Sit in a comfortable position. Bring awareness to your body space. Use one of the suggestions above if that is helpful. Now bring an image of a person, a memory, or a place or activity which you find totally resourcing and positive. Be a little wary about choosing a person as we commonly have mixed feelings about people. Bring this image to your body space. What do you notice as you do this? What are the qualities of feeling tone which arise? Where in your body do you sense them? Can you describe them?. Now shift the image. Bring an image of someone, or something, which you definitely do not like. You may have a strong aversion to this person, place, activity or thing. It can even be a historical figure. Notice the change within your body space. Does the sense of the feeling tone change? What is the quality of the new feeling tones? Can you describe them? Now, staying within your body space again shift to the totally resourcing image. Can you again sense the shift in feeling tone? What is this like now?

The Felt Sense is:
a global sense of something.
is not just physical, but is composed of sensations, emotional tones feeling senses and even images.
is accessed within our body space.
is the unclear, whole bodily sense of something.
is an expression of how we embody and give meaning to our experience.
is it is usually unclear, hard to grasp or name.

The Focusing Movements

Movement One: Clearing Space
The intention of this first movement is to bring attention to your inner sense of significance, concern, or disquiet. It is about sensing the inner issues which are held as bodily tones or senses within your mindbody matrix. Bring attention to your inner body space as suggested above. Bring an enquiry to your mindbody system by floating the question, "what's important here?", or, "What is of concern here?" As a concern arises, do not go inside it, simply note that it is there. See if you can create space between you and the concern. As concern, disquiet, issues, etc. arise, perhaps imagine/sense that you are putting them aside or outside of yourself. Perhaps put them on an imaginary shelf from which you can retrieve them later, or place them in a bubble and let them float away. Perhaps the simple act of acknowledgement is enough. Sometimes it helps to make a list of them in order to clear your inner space. As each concern arises make space, ask the question again and then wait awhile to see what else arises. Follow this process as many times as necessary as you allow space to arise. The intention is to clear inner space so that you can engage in an enquiry into one specific issue or concern. This helps uncouple it from others and allows a specific enquiry into the felt sense of a particular concern. This is also a great process to use on its own. It does help you access a sense of inner spaciousness.

Movement Two: Accessing the Felt Sense
The felt sense is the realm of the unclear, whole bodily sense of our mindbody process. It is a realm of meaning. It is the whole sense of something which includes meaning and the felt energies of experience. It is also a realm where intuitive, holistic information is available and accessible. It is a realm where the coarising nature of reality can be appreciated. Unresolved issues, concerns and qualities of disquiet will be held within the body as feeling tones or felt senses which contain the meaning of the issue or concern. They will be experienced within the felt sense realm as unclear feeling tones. The felt sense realm also contains all the information necessary to resolve the inner conflict or concern. Thus as you bring awareness to this realm, it is seen that the concern or problem unfolds into its own answer. Thus the felt sense is not necessarily about something difficult or traumatic. It is a feeling realm which holds meaning and can be accessed via a natural movement of awareness. Personal issues and/or felt senses will arise spontaneously within sessions as part of a person's process. When they do, focusing becomes incredibly useful. Here we will choose a particular issue or concern in order to learn the process.

One way to access the felt sense is to bring a particular concern or issue into your body space. Select one of the concerns discovered in the first movement. Bring it to your body as an image, memory or sensation. Let yourself soften into the issue as you become aware of its felt sense within your inner body space. Allow an unclear sense of "All of that” to arise. This will be a tonal quality which is within the body, but is not just physical. It is a combination of body, mind and feeling states which are the embodied sense of the issue you are exploring. See if an unclear feeling sense arises. Remember that even feeling tones which seem empty and blank, or sensations of numbness and immobility may be part of the overall felt sense of something. The next step is to try to get a handle on this often nebulous quality.

Movement Three: Getting A Handle
Felt senses are commonly unclear, nebulous and difficult to grasp. As we have seen, the felt sense is not just physical, but is a matrix of feelings, mental tones and physical sensations. The process of getting a handle helps to clarify the felt sense and invites its meaning to speak to you directly. As you become aware of the tonal qualities which are arising in relationship to the issue being explored, see if you can find a word, phrase or image which gives you a handle on the felt sense. Don't try to find a handle, don't look for a handle. See if the handle arises from the bodily sense of the concern. Let the body speak to you, let the felt sense clarify itself to you. See if you can allow the embodied sense of the concern to speak to you. The handle helps you access the meaning of the felt sense or feeling tone which arises in relationship to the concern being explored.

Movement Four: Resonating
See if the word, phrase or image resonates with the felt sense. Bring the handle to it within the body and see if it fits, or resonates. This is like an "ah ha!" kind of experience. If the handle fits the felt sense, it will feel right, it will resonate with it. Once you access this handle, and have a sense of its resonance with the felt sense, simply be aware of it within your body space.

Movement Five: Asking
Once you have a handle, the next step is to enquire into it. This is the step of asking. It is basically an act of awareness. It is about actively bringing awareness to the handle and the felt sense. It is an enquiry. "What is this for me?", "What is important here?", "Is this the whole of it?", Is this the worst of it?". Let whatever arises enter your body space and see how the felt sense of the concern or issue speaks to you. As this enquiry continues you may sense a felt shift, a change in the felt sense which tells you something has been processed. You may experience expansion, relief, insight, as the energies of the felt sense shift. They may even fully resolve or evolve into something else. You can check if the felt sense has shifted by simply bringing the handle back to it. If there has been a shift, the handle will not fit anymore. It will not resonate with the felt sense.

Movement Six: Receiving
Receiving is really not so much a final step, but a chance to acknowledge the process that has occurred, a time to put a hold on things for now, like a punctuation mark in a longer story. It is also a time to fully take in and integrate the insights or shifts which may have arisen within the focusing process. This last movement allows recognition and acknowledgement of the process. Let yourself receive and acknowledge the process as it is. Receive anything that the felt sense and the process of enquiry has offered you. Acknowledge any felt shifts. You can also go back to the clearing space step above to set aside any unresolved issues, feeling tones and concerns.

If you want to learn more about focusing, I recommend finding a focusing teacher or group to work with. Focusing tuition is available in North America and Europe and, I expect, in many other locations.

Working with the Felt Sense
I find the focusing process very useful in session work. When clients encounter feeling tones and sensations which either call to their awareness, or are uncomfortable and challenging, the focusing process can be extremely useful. I generally don't teach the process to patients in a formal way, but introduce the focusing movements as they become appropriate within the sessions. It is truly magical to be in the presence of a person who connects with the inner meaning of a seemingly difficult or challenging feeling, sensation, or mental process. It generates option and possibility and liberates energy for healing splits and fragmentation. It helps to liberate the cycling energies that have become caught up in maintaining fixed positions and rigidified processes. It gets under habitual mental, emotional or psychological processes and brings us to a deeper level of bodymind organisation.

Franklyn Sills, the Karuna Institute

"Focusing" by Eugene Gendlin, Bantam New Age 1981 ISBN 0-553-27833-9 (£5.95) Focusing Institute
info@focusing.org or http://www.focusing.org/

...Read more!

a Felt Sense

You feel a felt sense in your body, usually in the middle of your body: abdomen, stomach, chest, throat. (Although felt senses can be in other parts of the body, too.) Sometimes a felt sense is there when you bring your attention into your body, and sometimes it needs to be invited to form. You can start by feeling a felt sense in your body, and then asking what it's about in your life, or you can start by choosing an issue in your life, and asking your body to form a felt sense about that.

Felt senses are different from emotions, although they are likely to contain emotions. if emotions are like primary colours, felt senses are like subtle blends of colours. if you pay attention to a felt sense, you will find that it has a sense of "more than you've put into words yet." Felt senses are often (but not always) elusive, vague, temporary, subtle, and hard to describe. They can be so slight and hard to pin down that part of you wants to say they're not there at all. At other times they can be strong, intense, and definitely there.

Felt senses are felt in the body, and they are always connected to something in your life. They have this double quality: in the body, of the life. This doesn't mean you will necessarily know what they're about at first, but you will be able to sense a quality that they're about "something."

Although a felt sense is felt in the body, it is not merely physical. It is not your muscle soreness from exercise, or the tightness of your belt. A felt sense usually (not always) moves easily. It is not "in" a particular organ of the body, though you may want to speak of it that way for convenience.

It can take practice to allow felt senses to come into your body, if you are not used to sensing there. To feel a felt sense: let your awareness be in your body, especially the middle of your body, the stomach/chest area. Ask yourself how it feels in there right now. Take some time to just notice, gently. After a while, you may notice something, an awareness of something vaguely but definitely there.

About Felt Senses - Ann Weiser Cornell
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Path of Meditation Practice

The aim of the Path of Buddhism in cultivating awareness is to attain the state of Koet-Dap (arising-extinction) that is the final goal of the practise. It is the end of suffering because the internal sense-fields and the external sense-fields contact each other without mental-formation or attachment. The mind does not attach to the contact between the internal sense-fields and the object.

While the practitioners are aware of the movement of the body, there are three component factors happening: perception of the movement of the body (vedana), awareness of that feeling (Luang Pho called it ňāna, meaning going to know), and wisdom (paňňā, knowing the perceptions as they truly are). These three components are called vipassana ňana (knowledge of insight). The path to enlightenment in the practice of dynamic meditation can be summarized as follows:

Stage 1 Suppositional Object
Rupa – Nama (body-mind)

The first stage that practitioners will attain when they practise dynamic meditation is to know rūpa -nāma. Rupa and nama is known when the body (rupa) and awareness of the body (nāma) harmonize with each other. They will realise that movement is the movement of Rūpa and nama.

Knowing the diseased body and diseased mind
A body with disease is sick with a physical illness. One needs medical care from a doctor or in a hospital. The symptoms of a diseased mind are distress, frustration, anger, greed, delusion, etc. One needs awareness and a method to stimulate and develop awareness.

Understanding dukkham; aniccamํ, anatta
Afterwards, the mind comes to know the rupa-nama as the characteristics of suffering, impermanence and non-self.

Supposition and ActualityAt this point in the practice, one knows what is supposition (samati) and the actuality of compounded things.

Sasana (religion), Buddhasasana (Buddhism)
The actual meaning of sasana is that every one of us has a body and consciousness without exception. Buddhasasana (Buddhism) is awareness leading to insightful wisdom and the cessation of psychological suffering.

Papa (sin) and Puñña (virtue)
Papa is the state of lacking awareness, hence it is full suffering. Virtue is the opposite and brings happiness.

Stage 2 Touchable Object
In this stage, practitioners are taught to be attentive, to see thought. In seeing thought, they are supposed to see:

Vatthu, Paramattha, Akara
Vatthu means anything that exists inside or outside the mind. Paramattha means the touching of things with the mind. An ākāra means the flux within the mind. Then, in continuing the practice of dynamic meditation, the mind progresses and can see anger-delusion-greed, and vedana (feeling), sañña (perception), samkhara (constructing), and viññana (consciousness)

Kilesa, Tanฺha, Upadana, Kamma
In continuous practice, one is supposed to see kilesa (defilement), tanฺha (sensual desire), and upadana (attachment). At this stage, defilement reduces by at least 60%.
Silakhanda, Samadhikhanda, Paññakhanda
Practitioners first see silakhanda (container of normality), samadhikhanda (aet up the mind), and paññakhanda (knowing).
Samatha and Vipassana

At this point, samatha and vipassana types of calmness are realised. The first one suppresses thought, is temporary and unnatural. It is a deluded calmness that is not truly calm. On the other hand, the latter one is calmness beyond thought and exists all the time. It is a calmness that is full of awareness and insight.

Kamasava, Bhavasava, Avijjasava
Next, practitioners realise kamasava (the taint of sense-desire), bhavasava (the taint of becoming), and avijjasava (the taint of ignorance). . Then the mind progresses, practitioners can see the result of negative bodily, verbal, and mental actions, and their combination.

The state of Koet-dap

At this point, practitioners see the state of koet-dap (rising and falling) when the internal sense-fields detach from external sense-fields. It is the end of suffering and the final goal of the practice. Practitioners are able to see the source of thoughts that are defilements and stop going there because of their defilements. They attain the state of enlightenment or nibbana.

Internal sense-fields

Eyes

Ears

Nose

Tongue

Body

Mind

In between: Contact

External sense-Fields

Object

Sound

Odor nonattachment,

Taste non mental-formation,

Tangible

Mind-object

Related documents in the series:

Objective Path to Buddhist Enlightenment - Luang Por Teean Jittasubho
...Read more!

Walking Meditation

Walking meditation or cankama is to walk back and forth with awareness. It is a simple practice, just walking back and forth while being fully aware of walking. Plan a walking path of about eight to twelve paces long. Hold the arms across the chest, or clasp the hands behind the back. Practitioners then start walking meditation. The technique involves being aware of each foot as it is walking, but do not contemplate it. Practitioners may look around as they walk along the path if they have tension. However, they must not forget to be aware of the feet as they are walking.

In daily life, practitioners can develop sati, for example, when sitting on a bus or boat. They can turn the palm up and down, move the hand, stretch the hand or run the thumb over the fingertips. Be aware of the movement of blinking eyes, breathing, swallowing, Saliva and other physical elements.
In summary, practitioners are to be aware of any movement in accordance with the experience of the actual movement.

Seeing the Thought

Practitioners cultivate awareness continually until they have more and more awareness, and more and more steadiness of mind (Samadhi). Then they can start practising to see the thought that is arising as in sitting or walking meditation. They are aware of the thought that has arisen and detach from it.

There are two kinds of thought: intended thought and untended thought. The intended thought does not cause suffering. It is used in reading, working etc. in daily life. On the other hand, unintended thought causes suffering. Practitioners should be aware of the later thought and should not attach to it. Unintended thought brings about suffering because it is based on Moha (delusion). Moha is the cause of suffering.

The way to react to unintended thought is to develop sati.

Therefore, there is a need to cultivate our awareness all the time. Practitioners see the thought when it arises until they can see the source of thought and detach from the thought. Practise until the external sense fields and the internal sense fields can work naturally without mental formations. It brings about the end of suffering which is the state of enlightenment.

Related documents in the series:

Objective Path to Enlightenment - Luang Por Teean Jittasubho

Walking Meditation and Seeing the Thought - Luang Por Teean Jittasubho

The Technique of Dynamic Meditation Practice - Luang Por Teean Jittasubho

Dynamic Meditation - Luang Por Teean Jittasubho Introduction/Biography

Walking Meditation in Buddhism and Seeing the Thought - Luang Por Teean Jittasubho

Walking Meditation Guides from Different Meditation Masters:

Walking Meditation - Luang Por Teean Jittasubho
Walking Meditation Guide - Buddhadasa Bhikkhu
Walking Stage Practice - Mahasi Sayadaw Shin Sobhana
Walking Practice - Luang Phu Mun

...Read more!

Hand practice

The Technique of Hand Practice - Dynamic Buddhist Meditation Practice - Luang Por Teean Jittasubho

This kind of meditation technique is vipassana meditation. The technique leads directly to an end of dukkha. A method to end dukkha is to develop sati (awareness) in all positions: standing, walking, sitting, and laying down. When you are aware of these movements, moha (delusion) will disappear. On the other hand, a certain kind of pañña (knowing) in the mind will arise. The pañña is to know reality as it is. The movement is the essence of cultivating self - awareness. So we should move part of the body all the time and be aware of the movement. When thought arises, we will see, and we will realize.
Here is a description about how to do bodily movements while sitting and walking to develop awareness.

Rhythmic Hand Movement in Sitting Posture
There are fifteen movements of the hands:

Rest the right hands, palm down, on the thighs.
Turn the right hand out its edge, be aware, and stop.
Raise the right hand, be aware and stop.
Lower the right hand to rest on the abdomen, be aware and stop.
Turn the left hand onto its edge, be aware and stop.
Raise the left hand, be aware, and stop.
Lower the left hand to rest on the abdomen, be aware, and stop.
Raise the right hand to rest on the chest, be aware, and stop.
Move the right hand out, be aware, and stop.
Lower the right hand to the thigh, be aware, and stop.
Turn the right hand down, be aware, and stop.
Raise the left hand to rest on the chest, be aware, and stop.
Move the left hand out, be aware, and stop.
Lower the left hand to the thigh, be aware, and stop.
Turn the left hand down, be aware, and stop.

Repeat the cycle of movements from one up to fifteen again and again. Look at the below pictures and practise.

While doing rhythmic practice, practitioners do not close the eyes. They should not pay strong attention to feelings. Take it easy. Do not be too serious or expect any achievement. It is recommended that the result comes by itself.

For beginning practitioners, it is recommended that they practise rhythmic movement until they have a steady mind. Then they can start walking meditation. ..End of Document

Related documents in the series:

Objective Path to Enlightenment - Luang Por Teean Jittasubho

Walking Meditation and Seeing the Thought - Luang Por Teean Jittasubho

The Technique of Dynamic Meditation Practice - Luang Por Teean Jittasubho

Dynamic Meditation - Luang Por Teean Jittasubho Introduction/Biography

...Read more!

Luang Por Teean Jittasubho

Introduction

The word "Dynamic Meditation" is the name of rhythmic bodily movement to develop awareness (sati) especially by using the hands. It is one of the well-known meditation techniques in Thailand that was established since 1959 by the Venerable Father Teean Cittasubho.
This meditation technique is regarded as insight meditation (vipassana), dealing with contemplation of the body (kayanupassana), in the Four Foundations of Mindfulness (Mahasatipatthana Sutta). With this unique and simple method among the various schools of the contemporary Buddhist world, it is attractive to both new practitioners who search for spiritual growth and experienced practitioners of other schools coming to practise this method for the first time. This leads directly to the highest goal and practitioners can achieve success in a short time.

Biography of the Master

Luangpor Teean Jittasubho (1911-1988), or Phan Intapew, was born on September 5, 1911, at Buhom, Amphur Chiengkhan in the Province of Loei. He was the son of Jeen and Som Intapew. His father died when he was young. Since there was no school in the small village of Buhom, he did not have a formal education in his childhood. The boy, like the rest of the children in the village, had to help his mother in running their farm.
At the age of eleven, Phan was ordained as a novice at the village monastery, and stayed there with his uncle who was a resident monk. During a year and six months in the monastery, he studied Laotian scripts and ancient local scripts. He also started practicing various meditation methods, such as the anapanasati with mantra "Budh-dho" and Breath Counting methods. After disrobing, the boy returned to his home.

There is a tradition of Thai men, at the age of twenty, entering the monkhood. Following tradition, Phan was ordained as a monk. Again, he studied and practiced meditation with his uncle for six months and then disrobed.
After returning to lay life, Phan was married at twenty-two; he and his wife, Home, had three sons: Niam, Teean, and Triam. The eldest son died at the age of five and from then on Phan became known as "Por Teean", meaning father of Teean, in accordance with the local tradition of calling a parent by the name of the eldest living child. In his village, he became a leader in Buddhist activities and head of the village. Despite heavy responsibilities as a head of a family, he continued his meditation practice regularly. Later he moved to Chiengkhan, a larger community, where his sons could attend school. Being a merchant, he sailed his steamboat along the Mae Khong River between Thailand and Laos. He had opportunities to meet several meditation masters and his enthusiasm in pursuing the Dhamma (the Truth) continued to strengthen. Furthermore, he began to realize that many years of being good, making merit, and practicing various methods of meditation had not liberated him from his anger. Finally, he determined to start searching for a way out.

In 1957, when Teean was nearly forty-six, he left his home with firm determination not to return unless he found the Truth. He went to Wat Rangsimukdaram, Tambol Pannprao, Amphur Tabon in Nongkai Province (Amphur Srichiengmai at present) and practised there three months during the rainy season. He met Venerable Pan, a Laotian meditation teacher, who taught him a form of body-moving meditation with the silent recitation of the words "ting-ning" (moving-stopping). Venerable Pan did not spent the rainy season in the Wat Rangsimukdaram. He went to Laos to do a retreat. However, he left another monk, Luangpoh (Venerable Father) Wanthon, in charge of the monastery. In the first day of the rainy retreat in the eight month of the Thai lunar calendar, Luanpoh Wanthong directed all the meditators staying for that retreat to practice awareness of death by concentrating on their breathing and inwardly repeating the word "death" each time they inhaled and exhaled. Over the preceding thirty-five years of concentration on breathing with different types of recitation, Phan had only obtained transitory calmness. Therefore, he did not follow the meditation instruction by Luanpoh Wanthong. What he did was only being aware of the movements of the body and mind. Within a couple of days, on the early morning of the eleventh day of the waxing moon, the eighth month of 1957, his mind reached the end of suffering without traditional rituals or teachers. Later he returned home. For two years and eight months, he taught his wife and relatives what he had found out, as a lay teacher.

On 3 February 1960, Teean decided to re-enter the monkhood in order to be in a better position to teach the people. His religious name was Cittasubho (beautiful mind). After becoming a monk, Venerable Master Teean devoted his life to the teaching of the Dhamma despite his poor health. He was diagnosed to have stomach cancer (malignant lymphoma) in 1982. In spite of his illness he continued his work actively and incisively until the end of his life.

On September 13, 1988 at 6:15 PM., he passed away calmly at the age of seventy-seven in a hut in Koh Buddhadhamma, Tabb Ming Kwan, Tambol Gudpong in Loei Province.

Related documents in the series:

Objective Path to Enlightenment - Luang Por Teean Jittasubho

Walking Meditation and Seeing the Thought - Luang Por Teean Jittasubho

The Technique of Dynamic Meditation Practice - Luang Por Teean Jittasubho

Dynamic Meditation - Luang Por Teean Jittasubho Introduction/Biography

Dynamic Meditation in Buddhism - Luang Por Teean Jittasubho Introduction/Biography

...Read more!

Nirvana Meditation

The Path to Nirvana - Buddhadasa Bhikku

The rupa-nama state is the primarily sign of enlightenment. The practitioners continuously follow the above instructions in the ‘Vipassana Practice’. The path to enlightenment is explained in the Sixteen Knowledges of Insight (ñãna). Buddhadasa Bhikkhu summarized the Sixteen Knowledges of Insight into two kinds, namely, dhammatthiti-nana (the knowledge comprehending the actual happening of things) and nibbãna ñãna (the knowledge realizing nirvana). The dhammatthiti ñãna is from ‘Analytical Knowledge of Body and Mind’ leading up to attaining the impermanent and non-self state. And the nirvana nana begins with ‘fading-way, cessation and relinquishment. This nana deals with nirvana and helps practitioners attain nirvana. They will become a noble one.

The Buddhadasa stated in his book ‘Nirvana for Everyone’ that nirvana is the highest goal of living beings. Everybody must study it throughout his/her life because nirvana is inseparable from one’s life. Again, among the three realms of existence, the Human World is a suitable realm for studying nirvana more than the other realms. As is well-known, the Buddha attained the supreme truth in the Human World. In the study of nirvana, Buddhadasa Bhikkhu advises us to see nirvana in the nature surrounding us. Nature teaches us about nirvana all the time.

The study of nirvana in daily life is possible in order to have a better understanding of and a greater interest in nirvana’s meaning. When seeing a fire go out or something cooling down, look for the meaning of nirvana in it. When bathing or drinking ice water, when a breeze blows or rain falls, take notice of the meaning of nirvana. Whenever a fever subsides, a swelling goes down, or a headache goes away, recognize the meaning of nirvana as found in spiritual deathlessness. If any one sees this fact, they will personally experience that we can survive only through this kind of nirvana. We do not survive just because of the rice and food that so infatuates people. We realise that everybody must have this thing called ‘nirvana’ and must depend on it as their live’ sustenance.
… When perspiring, sleeping comfortably, or eating one’s fill, see the meaning of nirvana. When seeing an animal with all its fierceness and danger tamed away, see the meaning of nirvana in every moment. The mind will regularly incline towards contentment in nibbana and this helps the mind to flow more easily along the path of nirvana.
In the above quote, Buddhadasa initially explains to us and helps us understand and see the importance of nirvana. Nirvana is important to human beings in daily life. It cannot be separated from our lives. And nirvana is not just about passing away of the Buddhas or arahants. By contrast, nirvana is the essence of our life. We cannot live without nirvana.

In order to encourage us to understand nirvana as one part of our lives, Buddhadasa pointed out to us to see the importance of nirvana in our daily life:
Whenever you find coolness in your experience, mark that coolness firmly in your heart, and breathe out and in. Breathing is cool, breathing out is cool. In cool, out cool ---do this for a little while. This is an excellent lesson that will help you to become a lover of nirvana (nibbanakama) more quickly. The consciousness will develop in an enlightened way more than if you do not practise like this. Naturally nirvana --- the unconscious quenching of defilement --- will occur more often and easily. This is the best way to help nature (understand and study nirvana).

In conclusion, I will quote the last expression about nirvana by Buddhadasa Bhikkhu that he left in his notebook in the hospital before he died.

Nirvana in a Direct, Broad, & Most Concise Sense:
"state" that is without anything oppressive or harmful[both physically and mentally, both oneself and others]
"state" that is without anything to be suffered or endured,whether physically, mentally, or spiritually.
"state" that is without any dukkha,both directly, and secretly-profoundly
cool : the quenching of heathowever many levels, however many kinds

Why is the Way to Nibbàna So Long?
Simply because the stupidity (avijjà ) in our own heads is so long.
Just try to shrink the length of the stupidity in our own headsso that it shortens, the way to nibbà na will shorten all by itself.
Shrink avijjà by genuinely and increasingly studying
impermanence, dukkha-ness (unsatisfactoriness), and not-self, including also suññatà ( Emptiness one’s self )and tathatà (suchness): the way to nibbàna will shorten without a doubt!

As soon as one sees the luminous mind, temporary nirvana manifests bit by bit. Once realizing tathatà, nirvana is here and now.

Documents by same teacher:

Walking Meditation - Buddhadasa Bhikkhu's Guide

The Practice of Buddhadasa Bhikkhu’s Anapanasati

Buddhadasa Bhikkhu a Biography

The Enlightened Path - Buddhadasa Bhikkhu

...Read more!

Walking Meditation Guide

Walking meditation has two purposes: walking meditation for samatha (concentration) and for vipassana (insight - wisdom meditation). This explanation concentrates on the later. However, the technique of how to walk is the same for both.

Primary Stage

Stepping Right/Left

Step 1 Awareness of stepping forward on the right foot (stepping right) and then stepping forward on the left foot (stepping left).

Step 2 Awareness on rising right/left, pushing right/left and placing right/left

Intermediate Stage

Walking Meditation diagram 2

Step 1 Awareness on lifting (the heel), pushing, dropping, and touching

Step 2 Awareness on lifting (the heel), raising (the leg), pushing, dropping, and placing

Advanced Stage

Walking Meditation diagram 4 Step 1 Awareness on raising, lifting (the leg), pushing, dropping, touching, and pressing

Step 2 Awareness on raising (the heel), lifting (the leg), pushing, dropping, touching the floor, placing, and pressing

Before changing postures to the next steps, the practitioners should skilfully practise each stage. Why are there many steps? Each stage manifests in the mind. If the practitioners can practise the intermediate and advanced stage, they become subtle mind and calm mind. They, then, can see all of the process of walking. The practitioners, therefore, should walk slowly and mindfully. Beginners should follow the primary stage until they are more skillful.

A. Walking Meditation Technique for Samatha

The key exercise is mindfulness in walking. The purpose of walking in many steps is to prevent thought or stop thinking and calming the mind. Whenever practitioners reach the one-pointedness meditation, they should stop and let it go naturally.

B. Walking Meditation for Vipassana

A way of walking meditation for vipassana is the same as the Walking Meditation for Samatha. For the beginner they should practise the primarily stage until they are skilful in walking. The purpose of walking meditation for vipassana is to develop wisdom. Below are some techniques to develop wisdom.
The practitioners should keep in mind that walking is a working process involving rupa and nama. Practitioners are aware of walking by contemplating and investigating what is rupa and nama all the time.

Rupa = walking movements

Nama = consciousness of walking; occurrence of feeling (pain, happy, unhappiness, etc.); perception on how to walk along the meditation path; and thinking happens during walking.

Practitioners investigate them until their minds accept this fact. They see themselves as a working process of rupa and nama. Then, they move to the next stage.

Rising and vanishing of rupa and nama during walking. At this stage, the practitioners can see nama and rupa as rising and vanishing all the time. They must observe arising and vanishing of nama and rupa continuously for some period of time. Then, they practise in the next stage.

Impermanent state (aniccam). When practitioners observe the arising and vanishing of nama and rupa, they then observe nama and rupa as impermanence. It is rather easy for one who had realised the state of nama and rupa before. They know that rupa and nama arise, survive for a moment and vanish at the end and are therefore regarded as impermanent. The practitioners see this truth until it is deeply accepted in their heart while walking along a path in meditation. Afterwards they move to the next stage.

Non-Self state (anattã). When practitioners realize the impermanent state, they then further contemplate the non-self state. In this last state, they realise the impermanent state of rupa (physical phenomena) and nama (mental phenomena) as impermanence. Also, impermanence is regarded as non-self. Thus, they see the body that we assumed as “person”, “self”, or “I”, as non-self. At this stage, it is easy for those who attained the past stages to investigate the non-self state of things. The practitioners investigate the impermanent state as a non-self state of things until it is deeply accepted in their minds while walking along the path in meditation. They then move to the next stage.

Fading away, cessation and relinquishment. When the practitioners realize the non-self state, they continue to practise. They may hold the Non-Self state lightly leading to fading away, ceasing and relinquishing. At this point, it may be said that the mind has reached a state of equanimity in rupa and nama (the Five Aggregates) in the world. Some defilements can be eradicated at this stage. They become a noble one.

To sum up, when practitioners realize rupa-nama, impermanence, not-self, fading away, cessation, and relinquishment, whether sitting or walking they can see these states all the time. The meditation for enlightenment is going on by itself both day and night. Their path goes forth to nibbana.

Documents by same teacher:

Walking Meditation - Buddhadasa Bhikkhu's Guide
The Practice of Buddhadasa Bhikkhu’s Anapanasati
Buddhadasa Bhikkhu a Biography
The Enlightened Path - Buddhadasa Bhikkhu

Breath Meditation

Sitting Meditation
The sitting meditation that will now be discussed is ‘sitting meditation for samatha’ and ‘sitting meditation for vipassana’. Their purpose is different. The first one aims to attain the concentration first and then resume practising vipassana. The latter aims to develop vipassana that is the direct way to enlightenment.

A. Sitting Meditation for Samatha
Practitioners sit up straight and keep the head upright, lay the right hands on the lap, comfortably, one on top of the other. Overlap or cross the legs or sit in a comfortable posture. Then direct the eyes towards the tip of the nose so that nothing else is seen. The eyes will close by themselves when the time comes for them to close --- concentration and calmness (Samadhi) increase.

Then, the practitioners start forcing the breath in and out strongly many times. They do so in order to know clearly where the breath rubs against or touches as it is drawn in and out along its path. Observe the inner and outer end points of the breathing. Do not be tense or too strict about it. However, most people will feel the breath striking at the tip of the nose and ending at the navel. The breath will naturally flow back and forth between these two points. Practitioners try to naturally breathe. They should be aware of the two points the whole time when meditating. No matter how long or short the breath is, no matter how heavy or light it is, know it. If they can do this, they can go to the next step.
Next, the practitioners pay attention at a particular point and stop chasing after the breathing path. Now, Sati (awareness) must be consistently watched only at the tip of the nose while inhaling and exhaling. This is called ‘guarding the stage’.

The ability to do this well is the ‘waiting in ambush at one point level of preparation’. The practitioners use their breaths as an object of meditation, which is practised in the bodily-formation section of the sutra. They must do more and more of this until their minds become calm. They attain concentration and may go on to further practise meditative absorption (jhana) or may go on to practice vipassana. Below is a further discussion about vipassana practice. For those who are interested in the meditative absorption practice they may study from the book ‘

'Apanasati Bhavana’, which was written by Buddhadasa Bhikkhu.

B. Sitting Meditation for Vipassana
The practitioners first learn about their breath. They are aware of breathing in and out. In this stage, they develop awareness (sati) and control their minds. Practitioners should practice until they can follow the breath steadily and smoothly.
In the next step, they investigate their breath. They will know it when they take long breaths. When they take short breaths, they will know it. They mentally recite 'short' or 'long' as the case may be.
In the next step, the practitioners examine their breaths: refined or unrefined. If the breath is a strong breath, it is the unrefined breath. If it is a smooth breath; it is a refined breath. Other states of the mind such as anger, fear, anxiety etc affect the breath and are included in the unrefined breath. The practitioners may mentally recite 'refined' or 'unrefined' as the case may be.

The next step investigates 'Rupa' and 'Nama' (form and mental formation). Rupa in this case is the breath. Nama is sati (awareness) that knows the breath as it flows in and out. While inhaling and exhaling, practitioners clearly know that it is the process of rupa and nama. They may mentally recite 'rupa' or 'nama' as the case may be. The importance of practice is that breathing and consciousness of breathing are the working process of rupa and nama.

The next step contemplates the Five Aggregates: Form (rupa), Sensory-Feeling (vedana), Perception (sanna), Mental Formation (sankhara) and consciousness (vinnana). In the exercise, the practitioners may mentally recite ‘form’, ‘feeling’, ‘perception’, ‘mental-formation’ and ‘consciousness’ as the case may be. The Five Aggregates are also grouped into rupa and nama.

Rupa = The breath

Nama = Feeling, perception, mental-formation, and consciousness.

In this stage, practitioners understand rupa and nama better along with realizing the reality of their lives as the components of the Five Aggregates or rupa and nama.
The next stage is to contemplate ‘rising’ and ‘extinction’ of rupa and nama. In this stage, practitioners realize that the body consists of two main functions, namely, rupa and nama. This realization comes as a result of the practice of the previous stage.

Rupa = (Breath) practitioners may feel the breath as long or short or only the breath moving in and out through the body (like the air stream goes through a hole inwards and backwards). This phenomena may arise and then become extinct with each breath. They are aware of it and mentally recite ‘arising’ or ‘extinction’ as the case may be.

Nama = (Feeling, Perception, and Mental Formation and Consciousness) If one of them occur, practitioners contemplate it and mentally recite ‘rising’ or ‘extinction’ as the case may be.
The next stage is to contemplate the reality of ‘Characteristics in all Things’: impermanence and non-self. After skilfully contemplating the ‘arising’ and ‘extinction’, practitioners realize that the fact of the arising-extinction state is actually impermanence. Then they see and contemplate this state and mentally recite ‘impermanence’. They realize the Five Aggregates as impermanence in the mind. One important thing in this stage is that practitioners can notice is to clearly see the difference of the breath as breathing is either short or long. After that practitioners contemplate the Five Aggregates as non-self (anatta). We (the Five Aggregates) are impermanent because of our lack of control to keep things permanent or to be neither this or that as we wish. Therefore, we (the Five Aggregates) are also Non-Self.

Rupa = the breath, whether it is in long and out short, in short and out long, refined and unrefined, etc. there is no person except the breath. Therefore, it is non-self.

Nama = human beings in abstract terms are mind, feeling, perception, mental formation, and consciousness. Human beings cannot assume they are permanent as persons or selves. Among the Five Aggregates the one that is most difficult to contemplate is ‘feeling’. If practitioners can contemplate it as impermanence with deep acceptance in their minds, their practice is very advanced.
At this stage it is easy for the practitioners to contemplate the non-self state in the Five Aggregates. While contemplating them as non-self, practitioners mentally recite ‘non-self’.

The next stage contemplates ‘Fading Away, Cessation and Relinquishment’. After contemplating non-self phenomenon, practitioners feel a fading away in every thing especially the Five Aggregates. The mind that had always clung in the Five Aggregates becomes less and less clinging. Practitioners are aware of this state and may mentally recite ‘fading away’. While practitioners continuously contemplate the ‘fading away’ state in the Five Aggregates, the mind ceases to attach to the Five Aggregates (rupa and nama). They may mentally recite ‘ceasing’, ‘ceasing’. Afterwards, they reach the stage of ‘relinquishment’ of defilements and may mentally recite ‘relinquishment’. Continuously, they deepen their practice leading to becoming noble ones.

Documents by same teacher:
Walking Meditation - Buddhadasa Bhikkhu's Guide
The Practice of Buddhadasa Bhikkhu’s Anapanasati
Buddhadasa Bhikkhu a Biography
The Enlightened Path - Buddhadasa Bhikkhu

The Practice of Buddhadasa Bhikku's Anapanasati

...Read more!

Buddhadasa Bhikkhu

Venerable Buddhadasa Bhikkhu was born on Sunday 27, April BE. 2449 (1906) in the business family at Klang Village, Pumriang Subdistrict in Suratthani, in southern Thailand. He was named ‘Nguam’ of Mr Sieng and Mrs Kluan.

Nguam went forth as a bhikkhu (Buddhist monk) in 1926, at the age of twenty. His religious name is Indapañño. Venerable Indapañño went to Bangkok to study the Dhamma and the Pali language. In BE. 2471(1928), he passed the highest level in Dhamma Studies (Nak Dham- Ek) and in BE. 2473 (1930) he passed three of the nine levels in Pali Studies. After a few years of study in Bangkok, which convinced him that "purity is not to be found in the big city," he was inspired to live close to nature in order to investigate the Buddha-Dhamma. During that time, he devoted himself to practise meditation along with studying the Buddhist scriptures. Afterwards in 1932, he established Suan Mokkhabalarama (The Grove of the Power of Liberation) near his hometown of Pum Riang (now in the Chaiya District). At that time, it was the only forest Dhamma Center and one of the few places dedicated to vipassana meditation in Southern Thailand. The monk ‘Buddhadasa Bhikkhu’ (A bhikkhu is a Servant of the Buddha) was known by his works and the Suan Mokkh temple aimed at introducing Buddhism to people in the nuclear age. His reputation has spread over the years so that he is easily described as "one of the most influential teachers in the Buddhist history of Siam."

Buddhadasa was not only a well-known meditation master, but also worked painstakingly to establish and explain the correct and essential principles of what he called "pristine Buddhism". He defined this as the original realization of the Lord Buddha before it was buried under commentaries, ritualism, clerical politics, and the like. His work was based on extensive research of the Pali texts (Canon and commentary), especially of the Buddha's Discourses (Sutta Pitaka), followed by personal experiment and practise with these teachings. Then he taught whatever he thought would truly quenche dukkha (dissatisfaction). His goal was to produce a complete set of materials for present and future research and practice. His approach in his books, pamphlets, articles, and talks was always scientific, straight-forward, and practical.

Although his formal education only went as far as ninth grade and beginning Pali studies, he was given five Honorary Doctorates by Thai universities. His books, both written and transcribed from talks, fill a room at the National Library and influence all serious Thai Buddhists. Doctoral dissertations are still being written about him and his legacy. His books can be found in bookstores around the country and are favourites as gifts at funeral rites.

Progressive elements in Thai society, especially the young, are inspired by his teaching and selfless example. Since the 1960's, activists and thinkers in areas such as education, ecology, social welfare, and rural development have drawn upon his teaching and advice. Most of the monks involved in nature conservation and community development were inspired by him. He provided the link between the scriptural tradition and engaged Buddhist practice today.

After the founding of Suan Mokkh, he studied all schools of Buddhism, as well as the other major religious traditions. This interest was practical rather than scholarly. He sought to unite all genuinely religious people in order to work together to help, as he put it, "drag humanity out from under the power of materialism." This broadmindedness won him friends and students from around the world, including Christians, Muslims, Hindus, and Sikhs.

His last project was to establish an International Dhamma Hermitage Centre. This addition to Suan Mokkh is intended to provide facilities for:
Courses which introduce foreigners to the correct understanding of Buddhist principles and practice;
Meetings among Buddhists from around the world to establish and agree upon the "heart of Buddhism";
Meetings of leaders from all religions for the sake of increasing mutual understanding and cooperating to drag the world out from under the tyranny of materialism.

He also left instructions for a small monastery in which foreign monks may train as Dhamma-duta (Dhamma missionaries). It now functions under the name "Daun Kiam" or Suan Atammayatarama.
A similar facility for nuns, Thai & foreign, awaits the women who will make it happen. He called it Dhamma-Mata (Dhamma Mothers, those who give birth to others through Dhamma).

Buddhadasa died on 8 July BE. 2536 (1993) after a series of heart attacks and strokes that he kept bouncing back from in order to teach. The final stroke occurred as he was preparing notes for a talk to be given on his birthday in two days (27 May). Suan Mokkh carries on in the hearts and actions of all those who have been inspired and guided by his example and words. Suan Mokkh is not so much a physical place as it is the space of liberation that we all must discover in this very life.

Documents by same teacher:
Walking Meditation - Buddhadasa Bhikkhu's Guide
The Practice of Buddhadasa Bhikkhu’s Anapanasati
Buddhadasa Bhikkhu a Biography
The Enlightened Path - Buddhadasa Bhikkhu

...Read more!

Anapanasati

Buddhadasa Bhikkhu’s Anapanasati is based on the Anapanasati Sutra, the sutra dealing with mindfulness on the breath. The sutra appears in the Majhimanikaya (The "Middle-length" Discourses) and is an important theme of the meditation method that is a section of the Mahasatipatthana Sutra. Buddhadasa Bhikkhu explained the Anapanasati Sutra in a practical way which is easily understood.

The Anapanasati Sutra begins by training one’s mind to be calm (samatha) and follows that by cultivating wisdom (vipassana). It explains how to practise meditation in sixteen stages. The first three stages explain about the primary preparation for meditation practice, how to sit in meditation and how to breathe for concentration. The next three sections talk about how to contemplate feelings, mind, and Dhammas during meditation. The explanations are a guide for us to upgrade our spiritual understanding.

This chapter will explain samatha practice and vipassana practice. Practitioners can choose whether to practice samatha or vipassana first. If they choose to practice samatha, they should practice until they reach a calm state and then start to practise vipassana. Alternatively, they can start practising vipassana at once.

Documents by same teacher:
Walking Meditation - Buddhadasa Bhikkhu's Guide
The Practice of Buddhadasa Bhikkhu’s Anapanasati
Buddhadasa Bhikkhu a Biography
The Enlightened Path - Buddhadasa Bhikkhu

Translation by: Ven. Thanissaro Bhikku
...Read more!

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