CHAPTER I: GENERAL INTRODUCTION

Meditation is regarded as a vital route to salvation of the Buddhist approach to life. There is an emphasis on the proper spiritual preparation of body, since unless one can control the body one is unlikely to be able to control the mind. Controlling the body is possible to certain degrees, and similarly with mind. On the way to Enlightenment we must to promote spiritual development, to diminish the impact of suffering, to calm the mind and to reveal the true facts of existence. As since through meditation the individual can be come detached from ordinary thinking and feeling, and merge mentally with an idea which dissipate the notion of self the chief source of suffering. Buddhists in particular stress that it is through meditation that one can not only experience the absence of a fixed self, but also what it is like to operate without such a self. On one version Buddhism what the meditative is doing is uniting with emptiness, the only plausible definition of reality, one of the chief functions of meditation is to bring about a calming and concentrating effect, to weaken the power of desire or craving, while the sort of awareness produce through forms of meditation designed to produce a strong send of ones mind can reduce both craving and ignorance. Some Buddhists argued that the higher states of consciousness attained in meditation could lead to rebirth in a more spiritual and less corporate state of existence.
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The all human beings have the Buddha nature, can be attain

enlightenment and can be become the Buddha; because we can practice meditation is concentration, calmness, and tranquility. When
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The two traditions of Meditation in ancient India, Johannes Bronkhorst, p, 44

the mind is deeply concentration on the object of meditation, it become free from hindrances and impurities such as lustful desires, hatred, ill-will, indolence, worries, restlessness, skeptical, doubt, etc, in cultivates such qualities as concentration, awareness, willenergy, confidence, joy, and tranquilities, it becomes powerful and endowed with supernormal qualities. When the Buddha sit under Bodhi tree had discovered his own unique way of liberating mankind from all miseries, woes, and started teaching the middle way, especially various stage of Jhana (concentration), the Buddha to found in fourfold Noble the truths are of dukkha (suffering), the origin of dukkha, the cessation of dukkha, and the path leading to the cessation the end of dukkha. There are many forms of meditation with the exception of meditation the aim of practice meditation, as a spiritual exercise is to meditation in Buddhism the forces of nature or merely to consciousness the mind. In India there are many traditions such as Raja Yoga that systematically practice meditation techniques as systems of developing mind and body. They are all various forms of mysticism, mystic meditation designed to produce power to overcome nature, such as levitation, to rise and float in air, float and walking on water, walking bare footed across a pit of burning coal, etc, In the China tradition meditation insist on the possibility of sudden Enlightenment as compared with the tendency in India philosophy to stress a more gradual approach. The stages of meditation are seen as really states of mind which are to a degree always present. It was combined with a view of meditation which stressed the absence of attachment. Allowing the mind to flow freely without being slowed down by the introduction of value judge, judge
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about whether the objects of the thought are true. This is not the absence of though, but rather it is a process which restores the original clarity of the mind, and allows the agent to use the concepts which are in without attachment. This is view of meditation has the advantage that it is resolutely non-dualistic in that it does not see enlightenment as the goal and meditation as the means. In China word Chan is the principles of concentration (Samadhi) and wisdom (praj) were altered to make them fit in better with the Chinese is of an orientation to sudden enlightenment. This is possible if these stages are seen as states of mind as compared types of practice, and they were often combined in one single experience in which the whole Buddhist path could be collapsed. The Chan emphasis on direct insight replaces the development of concentration (Samadhi) and wisdom (praj), and these came to be regarded as only useful to the less sophisticated meditators. What replaced this more gradual approach is what came to be known as the no-mind or no-thought practice. The problem with thought in the erroneous belief that the concept of a thing is the thing itself, and using concepts is a way of projecting ones own view of the word on the word itself, assuming that point of view is an accurate picture of reality. Concepts are acceptable as sorting ideas to deal with experience, but they should be used without drawing any implication of their accuracy in capturing the nature of the world. The mind should flow freely, not being concerned about issues like validity of anything which interferes with spontaneity. The meditative quest of Gautama ( pli.Gotama) under the Bodhi Tree, by which he became an enlightened one or a Buddha enlightening knowledge remain the classic archetype of the discipline and experience.
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In the Theravda account, Gotama thereby discovered that attachment to individualize existence (Tanha) was the cause of rebirth. In the Mahyna account, he discerned that the Buddha nature is inherent in all sentient being.

1.1. The Significance of Meditation in Buddhism

Meditation practices constitute the very core of the Buddhism approach to life, an intensely practical religion, Buddhism by contrast inclined to treat doctrines definition and historical fact with some degree of unconcern.
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The precise historical origins and component of the Buddhist

meditative techniques are difficult to pin down. The pli canon portrays Gotama as having vainly sought deliverance from Samsara (the cycle of births and deaths) by means of then current Indian ascetic and meditative methods. These Buddhas ultimately rejected as wrong and insufficient in their extreme asceticism and in their goal of distinction union with the obsolete. But although Buddhism denied the reality of the Upanishad self (Brhman- atman), although the stated purpose of the new Buddhist meditation was to gain an existential realization of the unreality of the self ( anatta) and to transcend an existence characterization by impermanence and suffering or innate satisfactoriness, the aim of Buddhist practice remained spiritually kin to the Upanipadic quest of the self. Theravda (The school of the Elders) Buddhism has sought to fashion it is meditation theory and practice in faithful adherence to the model is set forth most extensively in the Majjhima Nikya. In this
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The two tradition of Meditation in Ancient India, Johannes Bronkorst, p 112

source, meditation is presented as the only successful means to attain full and final release from the endless round of birth and death. The essence of the method is to so existence and internal an awareness of the inherent nature of all existence that the meditative becomes both intellectually and emotionally free from attachment to existence, thereby destroying the desire driven Karma propulsion into ever new form of space time being. Meditation is envisaged as a progression through three organically interdependent stages : Sil (precept), Samadhi or dhyna (concentration) and prj (wisdom).
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The Vipassana (reflection- insight) level of concentration scarcely

rises above the jhanic preliminary access concentration is an approach road to the truly, the word Dhyna is trance depths, it is a lightly concentrated state in which ordinary sounds can still be heard but are no longer at the center of attention. But by it is nature, Vipassana insight is the sine qua non of deliverance from Samadhi, whether formalize becomes an independent method. Buddhaghosa call them must be subjected to Vipassanic scrutiny lest the meditator become attached to them and consider them Nirvnic attainment. But they too are still within the concentration do main and longest up to seven days maintainable experience of Nirvana bliss that can be attained in this life. It is not, however, essential to after death Nirvna (Ultimate reality) which may be achieved by Vipassana alone. Mahyna (The school of the Great vehicle) Buddhism is vast is varied development of Buddhist doctrine and institutions known as Mahyna, inevitably result in significant changes in the goals and methods of meditation. The basic techniques of posture and of breath, body, and thought control were retained, as were many of the meditation terms. But the inner meaning of the later was radically
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Meditation of Theravda, inner peace through and inner wisdom, S.N. Goenka

changed, and the whole discipline was restructured in the light of new Mahyna doctrine. Meditation practices constitute the very core of the Buddhist approach to life. An intensely practical religion, Buddhism is by contrast inclined to treat doctrinal definitions and historical facts with some degree of unconcern. In the Enlightenment, is the ultimate aim of Buddhist meditation, on the way to Nirvna they were served to promote spiritual development, to diminish the impact of suffering, to calm the mind and reveal the true facts of existence as a reference point for experience in meditation of formlessness or emptiness that a dependent. There is, first of all, a deep sense of the perishable nature of all that exists, and a desire not to become again. Nowhere is there any permanence in becoming, and there is no eternity about conditioned thing. The concentration rise, and then dissolve again.

1.2.

Ground Path of Meditation in Buddhism

Meditation is one of the indispensables for the practice of

Buddhism, as it is one of the three disciplines: precepts, concentration, wisdom, in which the entire practice of Buddhism is contained. The aim of this discussion, then, is to attempt to explicate somewhat the subject of meditation as set forth in the Buddhist sutras. Notwithstanding the great importance of meditation to the practice of Buddhism, the reason for this is probably that there is not possible a single definition of meditation that will be all inclusive of the literally thousands of meditations which Buddhism espoused and practice. The nature of mental stabilization concentration is point of mind on a meditative object. Whatever the object may be, and whether it is actually present or imagined merely, if the mind can

remain upon it is object point spontaneously without effort, and for as long a period of time as the meditative likes, it is approaching the attainment of mental stabilization. Actually stabilization in addition to the foregoing, however, is a particular state of mental focus concentration which is possessed also of a dexterity elicited by the power of the minds remaining one pointedly on it is meditative object. Here, the key word is dexterity, for this mental stabilization is a special kind of mental dexterity which can perform a wide variety of function which the mind would be incapable of doing without it. All such mental stabilization on an object is fixative meditation. However, the fixative meditation is somewhat broader, for prior to and preparatory to the achievement of actual stabilization, there are a variety of states of mental focusing which aim at, but do not completely reach, the dexterity of actual mental stabilization, and these also may be designated as fixative meditation. There are states of mental focusing stabilization concentration occurring before the actual achieve of mental stabilization which are included within fixative meditation are variously explained. One of the most important methods of explanation is from the point of view of mind fixation, beginning with the initial efforts to fix the mind one point on an object of meditation, up to the attainment of the capacity of the mind to remain effortlessly one point on the meditative object. These are paths of purifying the passions mundane, and the elimination of the passions. The mundane path brings about a temporary suppression of the passion, whereas the can not mundane path causes their complete uprooting or extirpation. In the Buddhist sense, the mundane word order is a condition which is characterized from top to bottom by impermanence and perpetual flux under the sway of action (karma) and the passions, and the consequent
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vicissitudes of all it is inhabitants as under the sway of action and the passion, the most superior conditions in the world give way in time to the most inferior. Thus, the highest good cannot be sought in terms of a condition constantly fluctuating under the power of action and the passions. Such being the Buddhist view of the instability of the highest good which the mundane condition affords, the specifically Buddhist paths aim therefore at the can not mundane where karmic destruction and the like have no foothold. This path, which we render here as the mundane path for the elimination of the passions, is not a practice peculiar to Buddhism, but has been shared by such nonBuddhism systems of meditation. The followers of the Hnayna (The school of the small vehicle) cultivate it especially to bring about a fairly rapid alleviation of the passion by means of their temporary suppression. The followers of the Mahyna likewise cultivate the mundane a part, however for it is value in suppressing the passion as for gaining the kinds of knowledge which it is mastery affords, as well as for improving the technical mastery of meditation. Through each succeeding trance and absorption, the consciousness has become more and more subtle, as fewer and fewer of the sense consciousness continue to operate. At the post-climax of the formless absorptions, there is than more absorption not properly belonging to the mundane path, but accessible attained the path of vision only by way of mastery of the highest of the formless absorption. In this absorption, called the cessation trance, the consciousness is that attenuated and subtle as to be tantamount to unconsciousness, sine all sense and mental consciousness seem to cease to function. Some schools of the Hnayna have held that consciousness is in fact suspended during the no- perception and cessation trance. Some Mahyna schools as the Yogacra have used
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these trance conditions as an argument to support their theory of an alaya consciousness, to explain the continuity of an individual consciousness before and after these trances, such as the Madhymika (The Middle View) have opined that a very subtle form of mental consciousness remains active during these trance. However one explains the psychophysical working of the no-perception and cessation trance, at the point of the absorption called the mundane summit. Almost everything discussed up to this does not belong specifically to Buddhist meditation, for the attainment of mental stabilization, higher vision, the union of stabilization and higher vision. With the attainment of the trance preparation, the potential, the yogin may develop mundane path and subsequently the transmundane it is may straightaway begin the development of the transmundane path. It is taught that the Hnayna followers of sharp intelligence do generally uproot the passions directly by recourse to the transmundane path alone without prior development of the mundane. Likewise, the followers of the Mahyna may elect either course of development, although the purposes for cultivating the mundane path are quite different for Hnayna and Mahyna. Moreover, the reason why the potential is the necessary point of departure for either path is that the development of either path depends upon higher vision, and higher vision is only possible through recourse to some mentality belonging to one of the formless absorption. The development of the trans mundane path is by mean of higher vision which vision has it is object some kind of no-self, of the individual and the no-self of all existents, is a distinctively Buddhist viewpoint which is not shared by non-Buddhist. The Hnayna this is direct unperfected perception of the four truths. The Mahyna this is direct unperfected perception of emptiness. The path of accumulation commences with a devoted
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attention to the Buddhist teaching and climaxes with the full attainment of mental stabilization. When mental stabilization has been obtained, the yogin commences the practice of the path of reaching, which is primarily the development of higher vision having the truths as it is object. This manifold of cessation achieved by recourse to meditation on naitramya is shared by both the Hnayna and the Mahyna. The specifically Mahyna path, however, in addition to removing the passion obscuration which are the main obstacles to personal deliverance from the ills of the world, aim also and primarily at the full removal of the knowledge obscurations, which are the chief obstacles to the perfect enlightenment of the Buddha himself, who in addition to accomplishing the path of purification resulting in his own deliverance has acquired a host of noble qualities of great benefit to other as well. Thus, since the goal of the Mahyna path is considerably more comprehensive than that of the Hnayna, it is path is considerably more comprehensive as well. Inasmuch as perfect enlightenment is possessed of these many qualities which benefit other, the path bringing about perfect enlightenment needs also to cultivate the methods of producing these qualities. Mahyna and Hnayna is no difference in the understanding of no-self achieved, that what differentiates them is the kind of method which each cultivates, the Hnayna lacking mainly the great compassion which is the root of the Mahyna. Similarly, there are differences among the Mahyna systems in their manner of distributing among the knowledge and passion obscuration the passions and nesciences which constitute the meditation and cultivation riddance, as all nesciences are reckoned as knowledge obscurations and are frequently put on the side of passion obscurations. Knowledge obscurations denote primarily habit formations which are the
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depositions of past passion and constitute what is sometimes called the transcendental illusion. The Hnayna and the Mahyna are stages of cultivation on each development of mental stabilization on the path of accumulation understanding mindfulness and calm in the mind, the steps of higher vision on the path of reaching with important of two schools the Hnayna and Mahyna, the remaining perfections are cultivated and achieved. During the progress has been alternating between two kinds of gnosis, at the time of meditation and subsequent understanding. development of The Hnayna is in the Theravda suttas and great love and compassion and mind to Mahyna is in the sutras great vehicle, all both require the enlightenment, an understanding of emptiness, the cultivation of both wisdom and method, the practice of the six Paramitas in Mahyna Buddhism.

1.3. Original of Meditation in Buddhism

Before the advent of Buddhism, there were two major religious trends, and the two tradition of meditation in ancient India. It is clear that all the important features of Jaina meditation are in the Hindu scriptures. Here too meditation is only one aspect of a more general process in which all body and mental activities are stopped. Fasting to death and stopping the breath, both of which we had come to know as characteristic accompaniments of Jaina meditation, are also present in the Hindu scriptures: As in jaina meditation itself aim at the motionlessness of the mind. Here as well the sense organs are conquered. As a result the adept is said not hear, smell, etc.

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There can be no doubt that the jaina and Hindu scriptures

describe form of meditation which belong to the same tradition. Therefore we shall speak of main stream meditation. It can not be denied that this kind of meditation, and more in particular it is accompaniments, have been described remarkably well, although not fully, by the author of the Original Mahsaccaka sutra and in the Buddhism canon. There was the predominant orthodox Brhmanical tradition that accepted the four Vedas as divinely revealed literature, it was dominated by learned priestly caste and centered on a complex sacrificial cult with roots dating back to around 1600B.C. In contrast to the more conservative social force of the Brhmins, there were various kinds of holy wanderers who existed on the margins of the orthodox society, and who exerted an influence on Indian culture as rich as that of the prevailing Brhmanical culture. The early Buddhist cult was part of this diverse group of holy wanderers. From the margins of the dominant society of the period, early Buddhists reacted in various ways to the Brhmanical way of religion by rejecting certain aspects of the religion and incorporating other features into it is own path. The plethora of Brhmanical deities was, for instance, incorporated into the worldview of the Buddha and thereby rendered less powerful and ultimately inconsequential. Like human beings, these deities were subject to the law of cause and effect and eventual rebirth, the Brhmanical deities were not omnipotent from the Buddhist perspective, although they were better off materially than human beings. The complex sacrificial system of Brhmanism drew the ire of the Buddha, who was antagonistic toward, there is violent nature. By accepting followers from all walks life, the Buddha also undermined cast prejudice and pretensions. Moreover, the Buddha did
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The two traditions of meditation in Ancient India, Johannes Bronkhorst, Motilal Banasidass, p, 45

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not accept the ancient Vedic scriptures as revealed literature, which means that from the orthodox Brhmanical viewpoint Buddhism is a heresy. The religion of the Buddha may be seen both as a development and negation of the thinking of the Upanishads. It means that Buddhism as a religion can not properly be evaluated or understood apart from the Upanishadic thinking. Before engaging in the specific task of evaluating Buddhism as a religion, we will need to find out to what kind of philosophical thought was being propounded by the Upanidhadic thinkers at the time prior the Buddha. In doing so, we will be able to appreciate and comprehend the essence of Buddhas thought. The earliest attempt at answering the fundamental question of meaning of human existence is to be found in one of the most ancient texts of the world, the Atman silence will be translated into the doctrine of the middle way. The aim of middle way doctrine is to avoid the extreme philosophical, ethical and religious standpoints, as each standpoint ultimately falls short of logical consistency. Indeed of saying that a particular standpoint is definite, the Buddha like vedic seers, neither affirms nor denies any standpoint. This philosophical silence, however, can not satisfy the inquisitive minds, for they want to reach the limits of knowledge. A mind that is given to inquiry continues it is search. It is this search for knowledge that ultimately finds it is fullest expression in the early Upanishads, which may be dated between eighth and sixth centuries B.C. Since the Brhman of the Upanidhads is identical with the philosophic. Absolute, so it is impersonal and unrelated to all that that is conditioned by history or which exists and functions within the continuum of space and time. As Brhman is supposed to be complete in self of relate nature, so it is in no need of relating itself to anything except to itself. Moreover, such entities relate to each other
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that exist in space and time, which denotes their temporality. As Brahman is a temporal and unlimited, so it has to be nothing else than the impersonal One and account of the impersonal character of Brhman, it can neither be equated in terms of analogy, anything that is create or belongs to the realm of thought. It is absolutely transcendent to everything that is phenomenal. Event though Nikya Buddhism rejected certain Brhmanical beliefs and practices, it is still influenced by the orthodox tradition and adopted some of it is ideals. The law of cause and effect has already been mentioned, along with the notion of rebirth samsra. These two inseparable notions meant that all actions had inevitable consequences that Karma caused rebirth, and that rebirth was a continual process of birth, life, and death that never ended. These two notions were interconnected with a cyclic of time, which were important components of the Brhmanical worldview nikya Buddhism also adopted the conviction espoused by some thinkers in the Brhmanical tradition that human life, and the world in which it was lived not satisfactory or ultimately real, because of their apparently impermanent nature, the Nikya Buddhism accepted the conviction that meditation was the preferred way to gain salvation from the cycle of time, and it adopted yogic types of techniques that it altered and developed for it is own purposes. Like some aspects of Brhmanism, Buddhism thus placed a high value on religious introspection and insight.
5

Once Buddhism became established as a viable religious

movement and competitor for adherents during the fifth century B.C, there developed a tension between the two different paths of religion that was reflected in the literature. Although primitive Buddhism
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The two traditions of meditation in Ancient India, Johannes Bronkhorst, p, 128

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resembled these cult held together by a charismatic teacher, it attempted to differentiate it self from the other group by claiming that the Buddha was not a cult leader like other because he was teaching something that he had realized for himself before he began to teach. During the lifetime of the Buddha, there were other sectarian group that Buddhists competed with for follow primary in period Buddhism system, a group of materialists rejected the ideas of karma, rebirth, and survival of the human personally after death because they accepted matter as the ultimate reality. Materialists like the Lokaytikas agreed that all phenomena and consciousness could be traced to transformations of matter. There were also skeptics who were agnostic. From the jain perspective, Mahvira was not the founder of a new sect, but was rather the reformer of an old religion, although it was acknowledged that he represented the final maker of the river crossing. This scenario suggests that Jainsm conceived of self as an eternal religion and Mahvira (Jain) simply rediscovered what already existed is a position presupposing that Jainsm has been continually revealed throughout the course of history. Jain thought espoused a belief in an immortal soul that was pure in it is ideal state and represented the animating principle of the body. When an embodied person acted, the peoples received either of two kinds of karma: good or evil. Karma possessed a threefold efficacy in the sense that it restricted the natural qualities of the soul, caused variously of kinds of negative human qualities, and resulted ultimately in continual rebirth. The influx of evil karma was conceived as a dark mater that clung to the soul and colored it, and bound it to the cycle of pain, sorrow, and ignorance. The Jain compared the ignorant person to a fly ensnared in glue. The more struggled to escape, the more that person became engulfed in the
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sticky glue of life. In order to escape from the results of karma, it was necessary to return the self to it is original pure condition. It was possible to distinguish between two types of asceticism external and internal. The former type focused on the body and restricted a practitioner from dependence on worldly objects, whereas the latter concentrated on non-perceptual things as emotions, attitudes, and thought. A jain practice that helped to stop the influx of new karma was the practice of non-violence, a doctrine that was based on the conviction that all life-monad were fellow being. With the soul purified of prior residues of karma and new influxes blocked, the soul was able to gain enlightenment, which was knowledge devoid of karmic obstruction. The enlightened soul remained within the body until death, when it was finally liberated. This liberated soul was to rise to the top of the Jain cosmos free from ignorance, the law of karma, rebirth, and the suffering characteristic of this cycle. In comparison to the Jain position, the Buddha did not share it is notion of soul or extreme form of asceticism that even included fasting unto death, but it did share the Jain emphasis on non-violence We probable referred to main stream meditation. It is brevity and consequent lack of information this to some extent undecided. In order to invalidate the opinion that perhaps this refers to an earlier form of meditation of the Buddhistic type. The origin Buddhism is earlier than the Brhdaranyaka upanisad, can it be that the earliest layers of Buddhist literature contain indications that Vedic accent was still used? On the basic of Vinay texts of a variety of schools, that in an early period the tendency existed to use Sanskrit with Vedic accent in the recitation of Buddhism texts, the form sacred texts of the Ved onto the sacred texts of Buddhism. There is some reason to think that the primary Buddhist was confronted with people who did not believe
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in transmigration of the kind described. The majority of version of the long account of the enlightenment of the Buddha described insight, memory of earlier lives, and knowledge of the birth and deaths of being. This reason must be sought in the circumstance that what the Buddha realized in his moment of liberation, the preceding observations have made it clear that no traces of a pre-Buddhistic from of Buddhist meditation survive in the non-Buddhist religious practices of India.

1.4. The Position and Character of Early Buddhist Meditation

In the ancient Indian religious moment other than Buddhism there was a tradition of asceticism and meditation which can be described and understood as direct and consistent answers to the belief that action leads to misery and rebirth. In this tradition some attempted to abstain from action, literally, while others tried to obtain an insight that their real self, their soul, never partakes of any action anyhow, combinations of these two answers were also formed.
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The Buddhist scriptures criticize this tradition repeatedly; the

practices and ideas connected with this tradition appear to have made their way into the Buddhist community. Some of these practices and ideas even came to occupy rather central positions in the Buddhist tradition. Practices of this kind include the Eight Liberations or at any rate the last five steps of them, which also occur in other contexts in the Buddhist cannon, and the Brahma state. Among the ideas which influenced Buddhism, the gradual postponement of liberation to the time after death, and the prominence of an explicit liberating insight must be mentioned.
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The two traditions of Meditation in ancient India, Johannes Bronkhorst, p, 55

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We have come as far as philology could take us. For a further understanding of Buddhist meditation, philology will probably not be of much help. An altogether different approach may be required to proceed further. When All Buddhist sects granted that the truth of Buddhism were discovered by the Buddha in the course of his meditations. Thus, the meditation has a paramount role in Buddhism for indicating mans own ability to attain to truth. The mental with training aimed at meditation and insight, leading to the seeing of things as they really are with full comprehension of Buddhist truth of reality. It is the two instructions, mental training and insight that properly cover the topic of Buddhist meditation, although necessarily stressing the mental training, calming the mind. In the literature about Buddhist meditation became quite extensive, especially when taking into account the full regime, the various techniques and meditation topics. Buddhist meditation may be signaled as representative of the Theravda exegesis in the Pli language and for the Indian schools which Mahyna in Sanskrit language the extensive treatment preserved in Chinese. The Buddha taught and practice of spiritual liberation, and an in depth analysis of the Buddhas teachings began to developed which became known as the higher Dharma, the commentary compiled by a succession of Sanghas was causing disagreement. The main stream sangha to become what many schools believe to be the seed of Mahyna Buddhism, the prior to the rise of the Mahyna around the beginning of the common Buddhism era, eighteen schools had evolved, each center about a particular point of contention concerning the Abhidharma. Only one of these primary Indian Buddhist schools survived, with name the Theravda, the name devices from the elders
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who convened the first great council immediately following the death of the Buddha. Theravda with means: Doctrine of the elders. This is not to say that the term was coined at the first great council, the yet there was no division of opinion which would prove germane to a variety of schools, which much of the Abhidharma has no historical basis in the Buddhas teaching, and is as much a development of later minds as most of the Mahyna, against which the purists of the Theravda so vehemently inveigh. In brief, the Pli canon of Theravda is the best source for the Buddhas basic teaching, but it is not the whole of Buddhism. The Mahyna is a development from the Theravda. True, some of it is equally old, and it contains much of an esoteric tradition which was probably taught as such by the Buddha. But it contains the Theravda and there is no main teaching in it which can not be found in seed form in the older canon. This is no place for yet further consideration of the rise of the later form the earlier school, some of the differences are important, which to regard the Boddhisattva ideal as at least comparable with that of the Arhant. Then, when was came meditation revulsion by the Chinese mind form the prolixity and complexity of Indian thought. We read of a claim by meditation supporters to name the patriarchs form Buddha to Bodhidharma. But it was the sixth patriarch Hui Neng in Chinese, who is the founder of the meditation school of Buddhism, and the sutras is the basic scripture which no pursuer of meditation can ignore. The object of the school and each of it is members is the highest possible for human being to attain that grasp of the absolute which made of Gautama Siddhartha an Indian, is a prince ling of in Katilavatthu, the had been became Buddha the Awakened one for Buddhism, the wisdom attained in Enlightenment, with meditation is a word of Sanskrit:
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Dhyna is used as a synonym for that Enlightenment of meditation must be the highest form of Buddhism, in that it aims the highest, it is roots are in Theravda Buddhism. For is the Theravda be the roots which of Buddhism, is method practice of primary Buddhism, later Mahyna developments the body of the plant. True, the processes of thinking will be intuition is developed, but actually experience of reality must come to a mind which is devoid of thought, and made so by a long course of mind development. Hence, the necessity of concentration and meditation as deliberate accomplishment. When Knowledge applied has become wisdom.

1.5. The Significance Two Main schools Hnayna and

Mahyna Meditation in Buddhism

After Buddha Nirvna within five hundred years, the schools clear division, the major division being between Theravda and Mahyna. The Theravda school or called schools of the Elder, is the sole survive school of some eighteen original lines which spread throughout south-East Asia, it is often referred to as southern Buddhism. Theravda followed the more conservative, original teachings which came to be recorded in Pli, though many of the scriptures of southern schools which are no longer extant are preserved in Sanskrit. The Northern Mahyna developed as a more liberal branch which also recorded it is scriptures in Sanskrit. The developments included the realization that within us all there is a potentiality inherent in the known as the Buddha nature, and the concept of the Boddhisattva. Buddhism in it is early years was mainly concentrated within Sangha, the religious community, the Buddha had converted and ordained were dispatched to teach Dharma. Teach

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the Dharma was the guiding light of this community and linked the ever growing Sangha as it spread throughout the Ganges region, the area of the greatly increasing Maghadhan period empire. As the empire grew, swallowing the smaller tribal territories, so the Buddhist sangha increased. Obviously, the rapidly expanding Sangha needed some sort of cohesive focus, and after the death of the Buddha the tradition tells us that four major councils were held which aimed at authorizing the Buddhas teaching by establishing an orthodox canon of scripture. This was to be the focus of all the communities which made up the widely. We may be certain that the Buddha wrote nothing. Indeed, recent scholarship has shown that writing did not obtain in India until a century and a half after the Buddhas demise, during the reign of Ashoka. The Buddhas teaching was imparted entirely in from of conversations and discourses, which were preserved in oral tradition for more than centuries. This accounts for certain stylistic devices repetitions, poetic flourish, etc..., which made for easier memorization. The integrity of the oral tradition was maintained though communal chanting known as samgiti which enabled the Dharma to be held in the collective memory and thus preserved. The Theravda scriptures are often said to be the only original; canon, an understandable assumption since Pli was presumably, the language of the Buddha. While it is true to say that the Pli canon is the only surviving canon of early Buddhism, it is quite incorrect to say that pli was the only original, there was no standard single form. Indeed, the pli term, the Buddha did not speak Pli, but Buddha speak Maghadhi, at least while he was in the region of Maghadha, as presumably he would have spoken Kosalese in neigh boring Kosala,

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India is a huge continent with thousands of languages and dialects, the Buddha held no delusions of the superiority of one over another. At the vast majority of early Buddhist schools vanished into the of time, taking their scripture with them, the literature of early Buddhisms sole surviving school, the Theravda most of the body of Theravda literature still extant was compiled on the island of Srilanka several century after the Buddhas death. The Hnayna Buddhism, with the simple belief explained it is emphasis on the necessity of the trainee renouncing the world for the purpose of pursuing wholeheartedly the part of the Arahant, the Hinayna ideal of the Arahant was of course, that the aspirant had done everything possible for others that could be done. The Hnaynist concerning Shakymuni Buddha and that of the Mahynist concerning him give us the main clues. The Hnaynist sees a man who utterly cleansed himself from all suffering which we undergo in transitory existence and it was natural for him to take the reward of Nirvna when he had completed this cleansing process, for forty-nine years, he remained in the would for the purpose of helping suffering mankind, seems to have escaped their notice. The Mahynist, however, does not see so much the pioneer as the prince who gave up all luxury for the purpose of making the discovery that might save all mankind, and this he did out of pity for the world, and not for the purpose of pacifying his own mind. This is emphasized by the fact that he did spend forty-nine years in the service of his fellow men. To the Mahyanist mind his willingness to share his great discovery with all beings was proof that he had truly understood the oneness of all being and was no longer caught in the desire for self enjoyment which would have been the case had he decided to think only of himself, and enter into Nirvna without a thought about
22

others. This true love for the which, is the hall mark of spiritual perfection. This returning to serve all beings with bliss bestowing hands became the aim of the Boddhisattva. That is a trainee who, having reached Nirvna, decides not to enter inter it until he can take all beings with him. Therefore, the Boddhisattva ideal was exemplified in the life of Shakymuni Buddha himself, and not as some Hnaynist claim, a later addition to the original doctrine. But the way in which this change of aspiration is explained by the Mahynist is very interesting, and touches upon the very basis, and core of the teaching of meditation. In the specifically Mahyna scriptures, written after Buddhas death for the purpose of explaining more succinctly some of his teaching and which are not recognized by Hnaynists, the Buddha is teaching only as much truth at a time as the disciple could, at that time, individually, understand. As each group of disciples developed spiritually, so he taught them higher truths. The teachings of Hnayna were for the beginner, and the Mahyna ones were for those who had made the greater progress. This means, of course, that Shakymuni Buddha was ware of the higher truths, but could not reveal them to people who could not yet understand them. These truths were inherent in the early teachings, and can be seen in them, because the disciple was not yet ready for them, they could not be fully explained. The Lotus scripture, mentioned above, takes these early teachings, and expands them. It was only, in fact, to Mahkassapa who, on seeing the flower Shakymuni Buddha held, smiled, that he revealed the highest Truth of all, in silence, and this intuitional. Transmission, which is from heart to heart was, outside the scriptures themselves, and caused Mahkassapa to become the first meditation Patriarch.

23

It may be argued that in revealing Truth only so much at a time the Buddha was deliberately deceiving his disciples. The parable of the householder who has three sons in a burning house, however, taken from: The Lotus scripture, disproves this. In this story the father, knowing that his three sons will not come out of the burning house in spite of the great present that he has to offer them, offers them instead the little things that he knows that they want, and so is able to enter them out. When they are safely at the gate he gives them only the big present that he had for them original. The parable poses the question, did he deceive them? The scripture has this to say: Even as that father at first attracted his children by the three carts, and afterwards gave them only a great cart magnificently adorned with precious things, and supremely furnished, yet that father is not guilty of falsehood, so also is it with the Tathgata (Buddha), there is no falsehood in first preaching three Vehicles to attract all living creatures, and afterwards in saving them by Great Vehicle only. Because the Tathgata possesses infinite wisdom, power, fearlessness and the treasury of the laws, and is able to give all living creatures the Great Vehicle law, but not all able to receive it. Shariputra! For this reason know that Buddha by their adaptability, in the One Vehicle define and expound the three. This idea of giving only as much food, and of the right kind, as the baby can take is carried to extremes in meditation Buddhism. The Boddhisattva ideal has too often been neglected by students of meditation, where the metaphysical and philosophical as well as mystical elements have attracted people rather more than deep understanding that service to mankind might be another name for meditation training, therefore, it is important that a few more point are made concerning it. A Boddhisattva is obviously someone who has
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transcended the opposites of self, and other and is no longer concerned about his own salvation, the thing that is difficult to grasp is be is not consciously concerned about the salvation of other, just he does that which has to be done for the sake of doing it. If the Hnaynist view is retained, there can be no Nirvna for the Buddha and Boddhisattvas, but, as the Boddhisattva proceeds through the stages to Buddhahood, he gradually realizes that Nirvna is a state of mind leading to true spiritual perfection rather than a reward in the hereafter, as it has sometimes been described. This is when compassionate oneness has so transcended all thought of self that not even the oneness exists. So, just by being a Boddhisattva, one is already in Nirvna, according to the above, Nirvna and Samsara not being two different state of existence. So nothing is, in fact, outside Nirvna, and late we shall see that even Nirvna does not exist. By giving up Nirvna for the sake of other, one find oneself in Nirvna in it is true spiritual meaning. This true spiritual state, then, is the Nirvna with which meditation is concerned, the meditation represents the closest Mahyna schools of all the ten Chinese ones to the original Hnayna, the ideas of the Boddhisattva, and this altered view- point of the concept of Nirvna are a long way from the Hnayna viewpoint. However, as stated at the beginning, the basic doctrines of Hnayna, and the precepts, i.e. that which the Buddha himself taught, remain the fundamentally. Meditation represents and amplification thereof in many ways is distinctly an extension of the original precepts so although one can see way in which meditation concerned to the original Hnayna doctrines, one must realize that there are very considerable difference between the two. Certain of the Mahyna philosophers, two of whom were direct descendants of
25

Mahkassapa, gave reasoned arguments concerning causality and nirvana to justify their altered conception in the Mahyna ideal. But ultimate reality transcends what can be expressed in word. Since universal mind is alone real, one must abandon seeking for anything. This universal mind is realized only by ceasing to search and by throwing away all theories, ideas and concepts that one knows and believes in. This is the flash of enlightenment explained in philosophical language. However, even in this moment, one must realize that mind itself, and the means by which it has been explained, are a contradiction in them, for the real Truth lies beyond any kind of verbal expression. The Shakymuni Buddha knew this but out of his compassion for all beings, gave them something which would be all that gain a deeper insight. It was for this reason that he never gave answers to certain questions that were asked him and the meditation system is to give an answer to questions put to the teacher that will discourage the student that his difficulty lies in his necessity to ask question which shows that his state of mind is still one that clings to reason. It is this actual reason that he has got to throw away in order to perform the leap to perfect freedom.

1.6. Methods of the Practice Meditation

That a living creature, which is in possession of faith in Buddhism, shall be able to bring to fruition the seed of Buddhahood, meditation teachers the realization of true mind, mind never again changes back to it is old sate. Remember, however, that this is not an attempt at stilling the mind for this is an impossibility practice calm mind. It true that we quiet down the winds of thought, by allowing no thought to disturb, but it is not possible to stop thinking, nor is this

26

advisable. We simply notice that thoughts arise, and that they disappear. A quiet room, in which you will not be disturbed in your own home, is the best place to select if you can not go to a meditation hall. It should not be too bright or too dark, nor should it be too hot or too cold. Generally speaking, it is best to meditate when the body is slight cool rather than warm. You will need a large, square cushion, about two to three square, on top of which you will need another smaller round one, about eight inches in diameter and eight inches high, like a ball, if this is not available use a square cushion doubled up to make it twice it is height. Whatever you do, do not wear anything that is either tight or constricting in any way. Trousers, socks, tight skirts and other similar articles of clothing are all to be very carefully avoided as is also clothing that is too short. This is a sort of very wide, pleated skirt with large slits at the sides under which one can place the hands if one is being attacked by insects. It allows for the crossing of the legs in comfort without any unnecessary constriction of the circulation. If one can sit in the lotus position it is, of course, best, but this is not possible for all people. Some people can manage what is called half lotus, in which only one foot is placed on top of the other, and other use what is known as the Burmese position. It is possible to use a chair if all these positions are too painful, but remember that your body, if it becomes tired, may not be able to keep it is stability, if it is not sitting on wide base, such as is provided for it by the three above positions, and there is also the danger of swollen feet, if they are left dangling for an indefinite period. The trainee becomes fear of meditation, eventually, loses interest in doing it for of the pain. In the beginning the knees will, of course, rise of themselves from the cushions, and you will have to repeat push them down again. The essence of Buddhist meditation
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consists of in such meditative techniques and ascetical practices that empower the meditator to reach Buddha method in terms of cessation of suffering, and of attainment of Enlightenment. The purpose of meditative techniques as ascetical practices is to Nirvna such a kind of introversion whereby the meditator completely delineator himself from his immediate environment. It is for this reason that Buddhism, by and large, lays much emphasis upon renunciation than upon involvement in the affairs of the world, or should we say in the affairs of life in the world. The question may be asked as to why the Buddhists cherish renunciation, and not affirmation of life in the world. This genuine question can be answered by keeping in view the Buddhist dogmatic assertion, which maintains that involvement or engagement with and in the world results in the experience of pain. The Buddhist, thus, sees the cause of pain in nothing else than in the engagement with the world. Whatever existential troubles or not freedoms one experiences, it is because of getting mired in such affairs that are extraneous to what one actually is in order to overcome the existential trauma and pain that arises on account of involvement with the world, the Buddhists have devised such meditative techniques by the practice of which introversion of consciousness is deepened. The introversion of consciousness terminates in the withdrawal from all that that is external to consciousness. That is the external world. It is in terms of withdrawal that with the world is abandoned, and this abandonment constitutes the heart of Buddhist spirituality. It is upon losing contact with the outside world that consciousness sinks into itself, and so accordingly is gained the highest state of non-cognitive cognition in terms of which release or freedom is experienced. It is upon reaching the highest state of consciousness that the Buddha, so we told attained the
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salvation Enlightenment. It is against this conceptual background that all the Buddhist school thinks that the ultimate of method of life Nirvna can not be reached without the persistent practice of meditation. The self-effort is away whereby one expects to reach the desired method without the intervention of external agency in terms. It is almost a pan- Indian belief that freedom from the bondage of concentration is gained the moment normal consciousness, through the techniques of meditative absorption, is transcended. Most of the Indian religious schools of thought lay more emphasis upon interiority than upon intellectual modes of understanding. They who go deep down inwardly accomplish the actualization of liberation knowledge. The inwardness of consciousness means complete withdrawal from that that is external. It also signifies simultaneously the transcendence of the phenomenal categories. It is through inward absorption that total withdrawal from the external world is affected. It is believed that interiority enables one, through the faculty of wisdom, to discriminate the unreal from the real. Since the method of meditative praxis is the attainment of Enlightenment, so the entire framework of Buddhist spirituality has to be viewed in the context of such ascetical practices that are seen to be conducive in effecting the inwardness of consciousness. The function of the ascetical practices, and of the techniques of concentration, on the one hand, is to facilitate the total dissociation of consciousness from that that is extraneous to it, and on the other hand, lead to such a state of mystical experience that terminates in transcendental freedom. It is in and through the meditative praxis that the basic method of Indian spirituality, accomplished and the method consists of in breathing the bonds that bind one to the cyclical flow of concentration. The breathing of the bonds of bondage fundamentally denotes any kind of relationship that
29

is seen as the cause of attachment. It is attachment, in one from or the other, that gives rise to bondage, and thereby allows the cyclical flow of rebirth to continue. Upon breathing the bonds of bondage there arises detachment, which consequently results in the freedom that frees one from becoming as to much emphasis is laid upon the meditative praxis is because it is the most effective means of affecting introversion of consciousness, and in term of which withdrawal from the world is realized. It is now clear that the basic aim of meditation is to free man from the temporal, and the conditioned structures of existence. This freedom from the conditioned existence terminates in the autonomous unconditioned mode of existence. It is maintained that the autonomy from the space- time continuum is gained upon transforming the empirical mode of consciousness, though the techniques of concentration, into a trans-conscious state. Transcendence of empirical consciousness comes to be upon realizing the inner essence of existence. When the seeds of bondage have been destroyed, etc, there will be freedom. Freedom is the counterproduct when the qualities of nature are devoid of purpose for the real man, or power of consciousness stands firm in it is own nature. To make concentration effective and meaningful, specific techniques have been devised. What kind of meditative technique should be used, or on what kind of object concentration should be directed, is dependent entirely upon the mental dispositions of the Yogi. It is spiritual teacher who prior to imparting instructions in the art of meditation, must make a proper study of the disciples attitudes, capacities and habits. The teacher must be of a high caliber, for otherwise it would not be possible to make a proper assessment of the disciple. It is believed that the teacher of a high spiritual order possesses the power of penetrating the mind of Buddha disciple. If the
30

preceptor is not of such a high order, then ha must inquire from the disciple as to what are his capacities, dispositions and habits. The candidates may be studied by observing his actions, ways of looking at things, upon making a proper study of the dispositions, imparts necessary instructions in the art of meditation to the disciple. The instructions consist of first of all, in giving the proper object of meditation to the disciple. This is done in accordance with his mental dispositions. The object of meditation has to be such that will suit the mental disposition as well as will help the candidate in overcoming the predominant lack or deficiency he finds himself in the object of meditation, thus, must be seen in terms of an adversary. It is as an adversary that the object succeeds in eliminating the ill dispositions by giving rise simultaneously to dispositions that are wholesome and right. When the mental dispositions are of righteous nature, it becomes easier for the candidate not only to practice morality, but also sharpen concentration. All the Buddhist schools not only have the variously mental states thoroughly, but also the objects of meditation. It is the object or subject of meditation which in the final analysis of the word, either elevates or mars concentration. The object of meditation should not be seen much as a support as much as an adversary of the mental disposition that may be predominant in the adept. The aim of the objects of meditation is to deepen concentration, and thereby enable the mind to attain quietude. The calming of the mind can be realized to the measure the senses are made inoperative. *7According to the Majjhima-Nikya (1.1p) the ten totalities have been taught by the Buddha himself as one of the methods of meditation. The ten totalities are the four colors (That is: blue, yellow,
7

Majjama-Nikaya (1.1P) Buddhism A religion of salvation 31

red, and white) the four elements (That are: earth, water, air, and fire) space and perception. The technique consists of in directing the concentrative attention on totalities in their entirety. Those are all blue, all earth, etc Let us take the case of water as an illustration. If the object of meditation is water, it has to be a tank, or of sea, or of a lake, etc The water must be collected in a vessel. The selection of time and place for meditation is as important as is the object of meditation. The most suitable time for meditation is said to be the latter or former parts of the night, whereas the place that is considered to be most appropriate for meditation must be a secluded spot, a spot where silent reign supreme, must begin his meditation in a crosslegged posture. When meditating, he must not allow the object of meditation either to disappear or diffuse. While meditating the concentration on the object must be induced by gazing on water constantly and by uttering the word water, it is synonyms. The meditator while utter the word water must be visualize, water as he would with open eye. By repeating the practice, the idea of water gets ingrained in the mind. In this way it becomes easier for the adept to reflect over the idea of water. Through constant repetition of the exercise, the overcoming of the realm of desire is actualized, which simultaneously means the destruction of five hindrances, namely: lust, hatred, torpor, and sleepiness, mental wandering and regret, doubt. It is upon the calming of the mind that the doors of the realms of form and of formlessness are opened, thereby entrance into them is facilitated. It is in the realm of form where actual meditation begins, as now the image of the object of meditation emerges vividly. It means that the mind has attained full concentration. The image is so bright that the object of meditation suffers no more from any
32

imperfection. Thus begins the real practice of meditation of the realm of form. The purpose of the totalities as meditation devices is to facilitate the process of concentration. When the mind attains complete concentration, when the mind obtains freedom from defiling influxes and when the five hindrances of the realm of desire are overcome, the process of realm meditation of the realms of form and of formlessness is concerning the inducement of concentration. * 8The ten unpleasant objects of meditation are seen as the main source of inspiration for developing aversion for that that is considered as the cause of desire-driven attachment. It is the external world and it is objects that the Buddhists consider as the cause of attachment, and thereby of suffering. The purpose of the unpleasant objects of meditation is to point out the fickle and transitory nature of all phenomenal. The ten unpleasant objects of meditation represent the mental state that corresponds to an uncared corpse prior to it is destruction. The ten objects are: 1. The swollen corpse 2. The condition of the corpse when it is color changes into blue. 3. The condition of the corpse upon it is decomposition particularly when it is full of pus. 4. The state of the body when it is limbs fall apart. 5. The state of a body that is mangled by dogs and jackals. 6. The state of a dismembered body. 7. The spectacle of the body that is covered by blood. 8. The state of the body that is partly dismembered. 9. The body that is full of worms. 10. The ghastly picture of the body that exists in a skeleton form.
A. Burt, The teaching of the compassionate Buddha (New York new American Library mentor books) 1955. P.147 Paraphrased slightly
8

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Insofar as meditation of ten recollections is concerned, it operates initially not at the level of ideal, but operates in relation to a concrete object, which gradually is transformed into an idea. The recollections as a form of cogitation are in the beginning, directed towards the Buddha, the Sangha, and the Dharma. Upon interiorizing the Three Treasures of Faith, the dept thereby turns mind towards the observance of moral precepts and upon the ways and means that would enable Buddha to be Nirvna in the realm of Enlightenment. The concentrated reflection upon these themes makes it easier to realize the process of calming of the mind. The stillness in the mind emerges when the five hindrances are destroyed, and consequently is experienced that joy that terminates in the insights of an Arhant. The recollection of death consists of in remembering the fact that one day this body will be destroyed by death. The adept, through this remembrance, remains awake about the inevitability of death. To be awake to the fact of death ultimately terminates in deep meditative absorption. It is meditative absorption that frees an individual from spiritual hindrances. The practice concerning the contents of the body deals with the fact that the body, form head to foot, consists of elements that not only are impure, but are also transitory. The best way of practicing this method is to repeat over and over the transitory nature of elements that constitute the body. Through the repeated repetition of the practice of inhalation is induced. Insofar as the practice of inhalation and exhalation is concerned, the practice of prjyma or breath control has three aspects: inhalation of breath, retention of breath, and exhalation of breath. This technique of breath control is given due importance by the Buddhists, and form an important part of the discourse called the Satipatthna (mindfulness: body, sensation, heart, dharma) that is to
34

remain watchful as to what is taking place mentally and physically. Through this practice the adept is taken out form the realm of desire into the realm of form. While practicing breath control, the adept remains watchful about the points of concentration, namely: the navel, the heart and the nose-tip. It helps the meditative to develop the concept with regard to the object of meditation, and thereby the mind is able to fix it is attention upon the object in a concentrated way. In some cases the body develops such lightness, on account of this practice, that it begins to float in the air. It is believed that at this stage the external inhalation and exhalation cease. It is only the internal inhalation and exhalation that continues to be. The practice of amity is characterized by such a kind of reflection in which the negative aspects of a hateful mind are analyzed in the context of merits that accrue form the cultivation of forbearance. It is by cultivating amity that the hateful tendencies of the mind are eradicated, and consequently emerges the tendency of forbearance. Insofar as the practice of compassion is concerned, it consists of in extending love towards those who are forlorn, alone and destitute. The practice of joy denotes that one is always ready to participate in the joy of other. As far as the practice of equanimity is concerned, it comes to Buddha who has perfected the first three exercises and also has acquired the state of concentration and absorption. The above techniques are meant to hasten concentration in the realm of form. One concentration has been fixed, it thereby becomes easier for the adept to ascent the four meditative stages. It is impossible to attain perfection enlightenment unless one passes through the stages of meditation of the realm of form. The above techniques are very helpful in enabling the adept to pass through the
35

four meditative stages of form. The first stage of meditation is reached when the adept experiences the silence of the mind. At this point the adept is in a position to pass through the various stages of both form and formless realm. The Buddha even has the capacity of teaching the summit of mystical experience. These various meditative experiences do not entail liberation form the cyclical flow of samsra. Freedom form samsra ensues at that point of contemplation wherein the Yogi succeeds in fusing equipoise with discernment. Even if liberation may not be realized on account of the practice of meditation, the birth in the realm of the divine beings is certainly assured. In the first stage of meditation of the realm of form occurs the experience of rapture. The object of meditation, at this stage, is not however steady. It is in the second of meditation where the object gains stability, as this stage is totally free from interruptions. In the second meditative stage a Yogi experiences inner serenity in terms of watchfulness, awareness and equanimity. The third meditative stage is characterized by experience of pleasure with the form of the body and of the mind. This experience is of cathartic nature, however, avoids the pitfalls of rapture of the first meditative stage. In this state of meditation a Yogi can actualize the knowledge of indeterminate absorption and vision. Also the dispositions of love and of friendliness become strong and factual. In the fourth meditative stage the experience of pleasure is totally stage, displeasure in the third stage, pain in the second and discontent in the first. It must be kept in mind that all the four meditative stages have a single area of thought, and also each stage bestows a partial nirvna upon the yogi, in that at each stage defilement is partially destroyed. At the top of fourth meditative stage are the pure abodes, which are
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five in member. The highest abode is termed as the Akanistha. It is the abode from where Sakyamuni is supposed to have attained enlightenment. It is form the fourth meditative stage that a Yogi prepares for Buddha final journey in terms of stepping into the formless realm, and thereby reach the final contemplative stage, namely, the ninth plane. The subjects of contemplation of the formless realm are the four perfections, which are abstract in nature and conceptual in content. By meditating upon abstracts, the Yogi thereby attempts induce such forms of abstract absorption that terminates in the formless realm. Upon reaching the formless realm, the Yogi has the experience of unlimited space. Insofar as space is conceived in terms of thought, the Yogi remains confined to the realm of form. The Yogi really begins Buddha spiritual journey in the formless realm the moment his experience of space is free of ideation or of extension. What it amounts to saying is that the Yogi has completely cut off any kind of link between the mind and conceptions concerning space. Rupture of association is necessary, as it is contact between the mind and sense organs that gives rise to the consciousness of form. By abstracting the mind even from thoughts, the Yogi thereby induces the fifth concentration or what technically is called perfection Enlightenment.

1.7. The Seeds of the Mind

The stream of craving flows happiness that is smeared with craving: those beings attached to pleasure and seeking pleasure are birth, age, sickness, and death of the life men.

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There are thirty-six streams are six organs of sepses and six objects of sense in relation to a desire for sensual pleasure (Karma), a desire for existence, and a desire for prosperity. In the world there is Karma-tanha (sensual- craving), and those who overcome this craving are free from combination of causes, burning, change, and suffering connected with the maintenance of their human being. Those who strive for sensual pleasures are these till their death. As we have sown this seed of craving in the nature of desire to accumulate wealth, desire to complete with others. This is the exposition of the nature of the origin of suffering, which arises along with the expansion of craving. We are built of the house is craving ( tanha). It is the cause of rebirth. If we shake off craving, there is nothing to bind us to the wheel of existence. In Buddhism often mentioned because of the principle events of Buddha Sakyamunis life. He was born as his mother leaned against a tree support. He attained enlightenment seat beneath a tree, and finally passed away as trees stood witness overhead. According to the Vinaya (rules), their code of disciple fully ordained monks are enjoined not only to void cutting trees, but also to plant and nurture them. To plant and nurture trees is an act virtue. Moreover, in addition providing homes for birds and animals, trees are described in the Buddhist scriptures as the abodes of deities. There are further reasons to protect them. In Buddhism, Buddha was teaching interdependence between the natural environment and the sentient beings living in it. We should not only maintain gentle, peaceful relations with our fellow human beings but also that it is very important to extend the same kind of attitude toward the natural environment, we have a genuine sense of
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universal responsibility as our central motivation, then our relation with the environment will be balanced and so will our relations with our neighbors both domestic and international. Buddhism teachers the importance of a caring attitude toward the environment, the practice of non-violence applies not just to human beings, but to all sentient beings any living thing that has a mind. Where there is a mind, there are feelings such as pain, pleasure, and joy. All want to happiness, destruction of nature and natural resources results from ignorance, greed, and lack of respect extends even to the earths human discordances, the future generations who will inherit a vastly degraded planet, if world peace does not become a reality, and destruction of natural environment continues at the present rate. In Buddhism practice we get so used to this idea of non- violence and the ending of all suffering that we become accustomed to not harming or destroying anything indiscriminately, so, we can share a sense of universal responsibility for mankind and nature. The Buddha teaching on this is set out in the doctrine of the Four Noble Truths, which along with the principle of the Middle way was the subject of the first sermon that he preached to his original core of disciple in the Deer Park at Isipatana (Varanasi). It follows a medical pattern a disease is identified, it is because diagnosed a remedy is declared to exist and then that remedy is prescribed.

1.8. Light on the Path to Enlightenment

9

Enlightenment is experienced instantaneously, but meditation

practiced must be done over a long time, like a bird that when first
9

Zen essence, the science of freedom, Thomas Cleary translated from Zen Master Yuan- Wu, p, 35.

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hatched is naked and scrawny, and then grows feathers as it is nourished, until it can fly high and far. Therefore those have attained clear penetrating enlightenment then need fine tuning. When it comes to worldly situations, by which ordinary people get suffocated, those have attained meditation get through them all by being empty. Thus everything is the own gateway to liberation. (Zen Master YuanWu) When Buddha the Yogi firmly establishes himself in the Enlightenment path of meditation, he approaches nirvna from the Liberation, the most difficult term that one finds in Buddhism is that of empty. In the lexicographical sense the term indicates absence or lack of something. It is a kind of straightforward meaning of the term. The term, however, has a specific content in the context of Buddhist thought. One of the doctrines of the Buddha is that every phenomenal category is insubstantial, which means that it is destitute of a permanent substratum. Absence of a permanent substance means that an entity is impermanent, and so accordingly suffers form momentary existence. The use of the term emptiness has, thus, to be evaluated in the context of the doctrine of insubstantiality. The term, therefore, is seen to mean that which is devoid of a self or of anything belonging or pertaining to a self. This interpretation of the term tells us that which is devoid of a substratum, is necessarily empty. The term emptiness has also been used in relation to the phenomenal with the intention of finding out as to whether the world and entities therein are devoid of substance. The consciousness, when meditating on causation, discovers that the entities as well as the world itself are destitute of own-being. The reason given for their insubstantiality is that they are subject to change. On account of change, they suffer from destruction. From this is concluded that that alone is momentary
40

or transitory which is insubstantial. It is the insubstantial aspect of phenomenal that is equated with emptiness. As entities are identical with emptiness, so they are not desirable. All undesirable things, so is the demand of reason, must be avoided, abandoned and renounce. The term emptiness in relation to the world, thus, denotes insubstantiality. Lack or absence, as a negative quality, denotes that a thing that we seek really is ontologically inexistent. It is of no used to seek that that is inexistent or empty. It is this actual absence of the world as an existent that a Yogi is asked to experience in meditation. The moment a Yogi realizes not only the fleeting nature, but also actual absence of the world, that very moment be realizes freedom from bondage. Emptiness as a philosophical concept, the idea meditation of schools Buddhist and doctrines, is a double-edged sword. As an adjective, it expresses that ontological absence which the Buddhists seem to be experiencing acutely. In other word, ontological absence denotes that the things we take to be permanent and substantial, in fact, impermanent and insubstantial. For the early Buddhists the insubstantiality and impermanence of phenomenal entities did not denote their unreality. The conclusion that arrived at was that all phenomenal entities are momentary. The momentarily of entities did not entail their inexistence or unreality. The early Buddhists, being realists, has a kind of ontological commitment. Upon the emergence of Mahyna, this realism of the early Buddhists is completely abrogated in noble of critical analysis and ideal. The seeds of both philosophical approaches are found in the doctrine of insubstantiality itself. The Mahynists arrived at the logical conclusion that the entities, on account of their insubstantiality, are destitute of ownbeing. That which is devoid of an intrinsic nature cannot be accorded with any degree of reality. Thus all phenomenal entities have to be
41

seen as apparent appearance. For the idealist Buddhists the phenomenal world itself is a construction of imagination. An object that is given rise by imagination can be termed only illusory. The phenomenal world and the entities therein are but the projections of the mind. In this way is established the doctrine of illusion. Since everything is illusory, that is without any ontological basis, so nothing is different from emptiness. When the term emptiness is used as a noun, it signifies inner freedom. This freedom arises for the Hnayna Buddhists upon coming to know the inexistence of the self, whereas for the Mahynists it emerges upon realizing the emptiness of the self as well as of entities out there. This inner freedom, therefore, is non-different from emptiness, which is nothing but nirvna itself. In practical terms this freedom means freedom from rebirth. This freedom may be equated with the negation of the world as well as with that of the self. Burning the idea of ontological commitment in the furnace of meditation, one thereby is enabled to have the experience of insubstantiality, as well as of emptiness of phenomenal. The main purpose of meditative praxis is to empty the mind of all thoughts. When the mind becomes discontent, it is identified with emptiness. The emptiness of the mind is equated with that kind of noble that is considered to be unsurpassing. To the consciousness is revealed that every dharma, every process, every entity, is void because of the absence of an ontological substratum. Upon realizing the actual nature of what phenomenon, the consciousness thereby plunges into the knowledge of emptiness. The entrance into the emptiness of dharma is also called the seat of the Tathgata. When the Buddhists speak of emptiness, it is well to remember it is association with nirvna. The term is usually used as a method of negation in the context of phenomenal. It gained ontological
42

significance due it is equation with nirvna. It would be totally erroneous to hypostatize the relative nothing into the absolute nothing. Emptiness should not be seen as denoting the physical absence like that of atomic or spatial void. For a Buddhist emptiness has more a stereological than an ontological function, in that it signifies the negation of the relative by obliterating the marks of difference between the relative and the absolute. By identifying everything with emptiness, the Buddhist thus finds ultimate rest in nirvna. It is a rest in terms of which freedom from the conditioned is gained. It is a freedom that ensues from nirvna as being emptiness. Whether the experience of the object is pleasant or unpleasant is not of significance. What is of significance is the state of mind that comes to be by encountering an object. The mind loses it is poise in both cases. If attracted, it is elated, if disgusted, it sinks into depression. Both elation and depression cause agitation, and so both the states, according to Buddhists need to be avoided. What the Buddhist aims at is to regain equilibrium, which corresponds to the primal state of purity of mind. Since the sense organs are seen as being responsible in exerting pressure upon the mind through their contact with the sense objects, so restraint upon them is stated to be a precondition for the recovery of the primal state of equipoise and calm. This admonition, indeed, is difficult for them to grasp who believe in the natural functioning of the mind, which basically means that the mind must continue to feed itself upon the fuel of sensations that the senses provide through their contact with the sense objects. The ignorant ones, so think the Buddhists conceive of the mind as the main channel for receiving the sense representations. Such a belief is entertained because by the residuum of calmness, which expresses itself through the contemplation on emptiness. What man-in-street
43

thinks to be the natural function of the mind, according to the Buddhists, the most unnatural in the meditation Buddhists with to relative consciousness emptiness of mind when practice. The function of the mind should not be give rise to diffusion and agitation. A mind that is dependent for it is fuel upon sensations and representations of the senses can never attain to the state of calm. A disturbed mind will always suffer from distortions and conflicts. A mind that is diffused is not in a position to contemplate emptiness. As the diffused mind feels itself on the fluids of desires, so such a mind only fortifies the motivational drives and unwholesome impulses. Freedom will elude the man who, according to Buddhism, remains enslaved to the motivational forces and unwholesome impulses. To regain repose and calm, the mind thereby is enabled to attain the state of unruffled calm. Consequently the senses lose their power of intruding the inward equipoise of the mind. It is, indeed, an impossible task to keep away the sense stimulus. What can be done is to lessen gradually the impact of the stimulus by deepening the depth of introversion of consciousness. The impact of the sense objects can also be lessened to the degree aversion towards them is developed. The consciousness realizes the unwholesome nature of the sense objects when Buddha through reflective analysis and consciousness meditation, realizes their adverse impact upon life. It is with such an attitude of aversion that the objects of the senses no more attract the consciousness. Consequently he emptiness his mind of all such thoughts that relate themselves to the objective word, the instead of the world, he dwells upon nirvna. By concentrating on nirvna, a consciousness step by step, frees his mind from thoughts, images, ideas and representations. As a result of this emptying process, he no more perceives the objects

44

in terms of their meaning. He sees as they are, he seizes the such ness of things. The killing of the senses is specifically a Buddha practice. All ascetically oriented religions or contemplative religious order, have emphasized the need for transcending the realm of the senses or that which they represent or with which they are associated. A religion that has a mystical bent has always preferred the purity method of spiritual praxis. This desire for nirvna in the seeker emerges on account of the bliss that is associated with it. From the absolute standpoint, nirnna can not exist where desire is cultivated, even if it be the desire for liberation. Nirvna basically means the extinction of desire, and thereby of suffering. Insofar as man has not attained nirvna, they may desire for nirvna will become feeble in relation to what degree the distance has been shortened. It is upon the attainment of nirvna that desire for it will cease to be. The one who has realized nirvna is called wish less, because he abandons all intentions and plans. The Buddha knows that all phenomenal is devoid of substance, and as such all the conditioned entities are worthless. The possession or non-possession of material objects neither elation nor depression in the conscious. Recognizing the conditioned nature of all phenomenal, he withdraws from the world by going inward. He realizes that the sense objects are unwholesome, and therefore need to be treated as worthless. Having gained access to the wisdom faculty, on perceiving the object, knows that it lasts only for a moment. According he abandons signs and meanings of empirical language. The consciousness in the deep silence of his meditation discovers that nirvna is not an object that has to be possessed. He realized that it is relation and impersonal. The relation of nirvna means that every empirical process ceases to be. The state of cessation implies the
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rejection of four alternatives, namely, the substance is: that it is and is not, and that it neither is nor is not. Also as nirvna is sign, so can not be recognized conceptually or felt by the heart. The true in meditation is we see the nature of our live and we must actually be present awake the developing Samadhi is much like polishing a lens. If we are looking to see the cells and workings of the body with a lens that has not been ground sufficiently, we will not see clearly. In order to penetrate the nature of the mind and body, we must collect and concentrate our resources and observe with a steady, silent mind. The enlightened Buddha mind contains them all. Buddha and meditation masters do not have different realization, they all reach the point of cessation, where past, present, and future are cut off and all impulses stop, where there is not the slightest object. Enlightened awareness shines spontaneously, subtly penetrating the root source. To sum up: Samatha mean concentration is developed along with compassion, it leads to Buddhahood, it is developed solely with renunciation, it leads to Nirvna. Samatha is like a container holding together all the teachings our receive, it is development is essential because in order to cut the root of Samsara, the understanding of non-self existence and Sunyata (emptiness) is needed, and this can only be completely attained with single pointed concentration. To observe that details of a paining in a dimly lit-room, one needed a steadily held light. Likewise, to realize sunyata, concentration and praj (wisdom) are necessary. The difference in the practice of Dharma with and without Samatha is like the difference between the root samsara. Knowing this with surely, meditation will be intense and effective. This instruction on the development of Samatha has been carried down
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through oral transmission directly from Sakyamuni and Maitreya Buddha.

CHAPTER II: THE NATURE OF MEDITATION

The nature of meditation is mindfulness practice, these practice is designed to show us how to use our ability to concentrate to arise at even deeper and more wholesome states of Samadhi. One we have begun to understand how our minds concentrate and why they pay attention to the things they do, we will be in an excellent position to start using the deep Samadhi states generated by Buddhist meditation to transform awareness itself. Before we begin our discussion of Buddhist Samadhi states, let us look more deeply at the word Samadhi itself. When the contents of our minds are put together, we have attention or concentration. Another interpretation of this etymology is that Samadhi more literally means to establish or made firm. As we continue our discussion, it is important to remember that the basic meaning of Samadhi demotes a spectrum that grades form very ordinary states all the way to the profound states of meditation. When Buddhist used the word Samadhi, they generally are referring to the higher Samadhi states produced by Buddhist meditation practices. In these states, the mind is still concentrated, as it were, but it is no longer fixated or concentrated on a single point. Rather, it is concentration has become so deep and vast it transcends the very possibility of fixating on any phenomenal thing. In these states, the subject and object of meditation merge into a Samadhi characterized by even mindedness, tranquility, absence of self, and
47

disentanglement form all delusive mental and emotional constructs. This states is sometimes described as the mind is one with it is nature and realm. This means that the mind has rediscovered the deep level of reality that underlies both itself and the world it. If we can understand how the meaning of the basic word: concentration has been expanded to include this propound states, we should also be able to appreciate how this profound state is quite differing from what we normally think of as concentration. Concentration is the beginning mindfulness and deep states of meditation are the middle, enlightenment is the end. Though meditation is states Samadhi used on the path to enlightenment, they are not the same as enlightenment. Buddhist meditation practice is designed to help us become wise, and to help us understand and control our mind as we disentangle ourselves from the cycle of birth and death, but they were not designed to be an end in them to cling to Samadhi states is to contract the illness meditation a trance like torpor that can result from misunderstanding the deep purpose of Buddhist meditation practice.

2.1. Why is Meditation?

Meditation is a mind that concentrates on a virtuous object, and which is the main cause of mental peace. The practice of meditation is a method for acquainting our mind with virtue. The more familiar our mind is with virtue, the calmer and more peaceful it becomes. When our mind is peaceful, we are free from worries and mental discomfort, and we experience true happiness. If we train our mind to become peaceful we shall be happy all the time, even in the most adverse conditions; but if our mind is not peaceful, then even if we have the

48

most pleasant external conditions we shall not be happy. Therefore, it is important to train our mind trough meditation. Whenever we meditate we meditate, we are performing an action that causes us to experience inner peace in the future, all time throughout our life, and we usually experience delusion, which are the opposite of mental peace. However, sometimes we naturally experience inner peace. This is because in our previous lives we concentrated on virtuous object. A virtuous object is one that causes us to develop a peaceful mind, when we concentrate on it. If we concentrate on an object that causes us to develop suffering mind, such as anger or attachment, this indicates that for us the object is non-virtuous. There are also many neutral objects that are neither virtuous nor non-virtuous. There are two types of meditation: analytical meditation and placement meditation. Analytical meditation involves contemplating the meaning of a spiritual instruction that we have heard or read by contemplating such instructions deeply; eventually we reach a definite conclusion or cause a specific virtuous state of mind to arise. This is object of placement meditation. We then concentrate singlepointedly on this conclusion or virtuous state of mind for as long as possible to become deeply acquainted with it. This single-pointed concentration is placement meditation. Analytical meditation is called contemplation, and placement meditation is called meditation. Placement meditation depends upon analytical, and analytical meditation depends upon listening to or reading spiritual instructions.

2.2. How to Meditative

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We practices have five parts: preparation, contemplation, meditation, dedication, and subsequent practice. The realizations of this meditation are the actual spiritual paths that lead us to the great liberation of full enlightenment. The preparatory practices is prepare us for successful meditation by purifying hindrances cause by our previous negative action, the preparatory practices are very important if we wish to gain deep experience of these meditations for this purpose. We can contemplation meditation is considering various lines of reason, contemplating analogies and reflecting on the contemplations of the instructions. It is helpful to memorize the contemplations given in each section so that we can meditate without having to look at the text. The contemplations given here are intended only as guidelines. We should supplement. Through our contemplations, the object appears clearly; we leave our analytical meditation and concentrate on the object singlepointedly. meditation. When we practice concentration are easily distracted and often lose our object of meditation, we shall probably need to alternate between contemplation and placement meditation many times in each session. We are meditating on compassion; we begin by contemplating the various sufferings experienced by living beings until a strong feeling compassion arises in our heart; we meditate on it singlepointed; we should return to analytical meditation to bring the feeling back to mind. The feelings of compassion have been restored and once again leave our analytical meditation and hold the feeling with single-pointed concentration.
50

This

single-pointedly

concentration

is

the

actual

Both contemplation and meditation serve to acquaint our mind with virtuous objects, the more peaceful our mind by training in meditation with insights and resolutions developed during meditation, eventually we dedicate the merit produced by our meditation towards the attainment of enlightenment. The meditation practice is the subsequent practice. This consists of advice on how to integrate the meditation into our daily life. It is important to remember that Dharma practice is not confined to our activities during the meditation session; it should permeate our whole life. We should not allow a gulf to develop betweens our meditation depends upon the purity of our conduct outside the meditation session. We should keep a watch over our mind at all times by applying mindfulness, alertness, and conscientiousness. Deep experience of Dharma is the result of practice training over a long period time, both in and out meditation. We need continually to expand our understanding of these essential topics, and we can understand meditate practice whole cycle about on death and impermanence.

2.3. The Deliverance is True Nature of Mind

This is practice indicates a way of thinking about the mind that will help us attain greater states of wisdom or praj. It means that when we fully understand our own mind, we will be capable of seeing our deep Buddha nature. It is based on the idea that the Buddhas teachings must be internalized to be fully understood. If we seek outside of ourselves for enlightenment, we will never find it. But if we seek inside ourselves, we will for once we understand our minds, we will be capable of drawing out their deepest potential.

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The Dharma is so high it can be difficult for people to understand. However, if we contemplate our mind, it is easy to understand for the mind, the Buddha and sentient beings are all fundamentally the same. This way of approaching the Dharma keeps us from spending too much time looking outside of ourselves for truths that already lie within us. There several idea that can guide us in discovering our Buddha nature through understanding our minds. The first is it is both large and small. The means that sometime we will glimpse the Buddha mind as an immensity that pervades all things and sometimes we will see it in the tiniest of details as we recognize both the largeness and smallness of this enlightened mind, we will surely also see that our own minds are part of this great whole. This awareness stimulates our self respect, as it reminds us that the ultimate goal of Buddhism is always right here, right now, and never far from us. The second idea is it exists both in suffering and in joy. This reminds us that the enlightened mind is not separate from this world but part of it. No matter what our conditions, enlightened consciousness is available to us within them. This awareness teaches us not to shirk our duties or to fear adversity, for if we truly understand the Buddhas teachings, we will recognize that the way is always with us and that nothing can take it from us. The third idea is it is both in front of us and behind us. This means that the enlightened mind has in all directions. No matter where we go, it will be there. These three ideas can help us keep the deep truths of Buddhism foremost in our minds. If we are feeling lost or confused, they can help us return to the core of practice. If we become entranced by a
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single aspect of the Dharma and begin to cling to it, they remind us that the Dharma is everywhere and that to cling to a single part of it is to reduce the whole. There are three other important ideas that are often associated with the phrase, when our minds are clear, we see our true nature. I will briefly discuss them below. The first is transcendent all relative thoughts. The ordinary human mind spends most of it is time comparing, categorizing and judging data. Each of these activities depends on relativistic thinking patterns. Each of them depends on our examining impermanent phenomenal on the basis of transitory distinctions. The deep nature that is revealed when we truly understand our minds is non relativistic, it is beyond all duality, it is the phenomenal distinctions of hot and cold, up and down, male and female, good and bad, life and death, and so on. The second is give rise to a mind that is not based on anything, the record of the Buddhas most important praj teachings. The phrase means that our practice of the Dharma must be free of dogmatism, right beliefs, self clinging, and externalism. All clinging to delusion must stop if we are to our deep natures. The truths indicated by the Dharma are within our nature. However, as long as we fail to be clear about our minds and how they tend to cling again and again to delusive mental constructs, we will not succeed in seeing our natures. The third is immobile like this or remain immobile like the Tathgata. Immobile is a quality of the enlightened mind. It means that enlightenment is changeless, imperturbable, and deeply grounded in reality. Since it is beyond all relative distinctions, it can not be moved. When we glimpse these qualities within our own minds, we are glimpsing the Buddha just as surely as when we glimpse
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boundless compassion or patience. This quality can be most easily discovered by exploring the Samadhi states discussed in this chapter. The Dharma of the Buddha conceives of the world as well as of existents, the reason for this view lies in the worldview which the Buddha is supposed to have obtained when in the final state of trance. The Buddha all forms of existence in the world of space-time are inherently impermanent and insubstantial. It is impermanence and insubstantiality of existence which is responsible in giving rise to what in Buddhism commonly is called suffering. These three interrelated ideas namely; impermanence, insubstantiality and suffering constitute as it were the heart of the Dharma. Basis to all form of Buddhism is the idea that the things which constitute the world are inherently unstable on account of their impermanence. Whatever there is in the world, it does not endure for more than a thought. It is in the context of this notion of impermanence that life and things have been analyzed as enduring only in terms of point instants. It is a view which thinks of both mental and physical really as an infinitesimally split. This view of really assumes that whatever is perceived is a series of sub moments in which the called experienced objects flash in and out existence. These flashes or point-instants constitute the world of our physical really. This view of the world as lasting only for a sub moment is not a very attractive one. It is a view which tells us that the world as well as existence is fleeting. It come and goes continuously. Whatever is perceived or experienced in the world is neither permanent nor dependable. Accordingly the world has been spoken of as Samsara,

54

that which is constantly changing. In religious terms the world is spoken of as a veritable sea of change. It is the notion of impermanence which may be seen as responsible for giving rise to the idea of emptiness or insubstantiality both these ideas interrelated as one without the other has no significance. Everything is insubstantial or empty of really because nothing is permanent. Equally it may be said that things are impermanent because they are empty of really. It is this idea of emptiness which led later Buddhists to deny the existence of the whole. The earlier Buddhist insubstantiality denoted the nonexistence of a self. An individual being is seen to be but a compound of ever-changing elements. An existence in a combination of various elements, upon the disintegration of elements, the called individual disappears; it is individual existent or any other object. Since the world is both impermanent and empty of really, the nature of experience may be, it is always painful. Even the called pleasurable experiences of life or the world which is painful, but existence as such is seen to be of the nature of pain because it is seen to be on fire. All factors of sensibility; eye, ear, nose, body, etc are seen to be on fire. With factors of sensibility burning, they are burning with the fire of passion, with the fire hatred, with the fire of stupidity burning because of birth, ageing, sickness, death, sorrow, suffering, etc. This dismal view of life in the world led the Buddha to formulate a practical method by the practice of which release or ultimate freedom could be gained from the desultory world of becoming. The Buddhists this ultimate freedom constitutes the heart Dharma. Technically this freedom is spoken of as Nirvna. It is deliverance
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from the present condition of life which every Buddhist is supposed to seek.

2.4. The States of Mind

It is the awareness of causal interdependence of the conditioned which is at the root of the eightfold path. The eightfold path forms the last part of the Four Noble Truth. It is by following this path that the monk reaches his final goal of Nirvna. And mindfulness constitutes the heart of the eightfold path. It may legitimately be asked in what the practice of mindfulness consists of. It is the awareness of interdependence which characterizes what may be called mindfulness. We have pointed out that the experience of suffering is determined or is dependent upon the way existence is perceived. We take that to be real which inherently is impermanent; we consider our own being as a permanent and independent entities. Subsequently the sense of self, it is awareness of the condition nature of existence from the experience of suffering. It is upon the attainment of such awareness that one is in a position to prevent of the negative states of mind such as lust, hatred and delusion, the perception of an enlightened person suffers from no taints and remains pure. It has become quite clear as to what differentiates a monk from a lay person. The monk possessing a mind that is pure is acutely aware of the conditioned nature of existence, takes the conditioned existence to be a real one, and accordingly is made to experience suffering. The monk knows the transitory nature of existence because he is believed to be having the vision of Dharma. It is the awareness of causal interdependence with influences and the dispositions of the monk. As a consequence of this awareness, the monk practices the moral discipline with the intention of gaining control over his well. The
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actions that ensue from a controlled will are transcending the Karma retribution, because the motive of detachment, a detachment in which the consciousness is totally removed. Whereas the actions of transcending the Karma efficacy because they come into being on account of self-consciousness. Buddha has been teachings help us overcome the delusion of selfhood, but as we begin making progress in this area, we may wonder enlightened mind, are a good way to begin answering this question. As we make progress unraveling the illusion of selfhood and disentangling ourselves from it is many strands of greed, pride, anger, laziness, and ignorance, we will discover a lightness of being and a state of joy and clarity that are truth wondrous. More often than not immense feeling of compassion and tolerance also appear around this time. These feelings or state of mind are the beginning of Boddhicitta or the Boddhi mind.

2.5. The Discerning Nature of Meditation

Meditation is in English or concentration, the Sanskrit word Samadhi, the pli word Jhna, we want to delve more deeply into our Samadhi states and understand how these states can be used to further our practice of Buddhism, it is crucial that we first look more deeply into the meaning of the word concentration. *
10

There are two basic kinds of concentration: ordinary

concentration and the cultivated concentration states that arise from Buddhist meditation practice: (1) The first kind ordinary concentration refers to all states of the ordinary deluded mind. Delusion itself is a kind of concentration state. Ordinary concentration states can be defined as simply the state
10

Buddhism core ideas, Master Hsing-yun, p, 46

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of paying attention to something or the state of concentrating on something. These states might be compared to what we call trances in English. They are generated by karma and arise out of ignorance. When we are seduced by them, we invariably light one or more of the three fire of greed, anger, or ignorance. One of the deepest ordinary concentration states is the profound trance induced believing in a permanent self. Les deep ordinary concentration states might involve fixations on things or people that we passionately desire, jealous political or intellectual convictions, persistent, an intransigent inability to forgive. Shallow concentration states might include such things as watching T.V, inattentively reaching a book, eating a meal, talking with a friend, play sports, and so on. The important thing to understand about these states in that they indicate a function of the mind, it is ability to concentrate or fix it is attention on something. (2) The second kind of concentration involves Buddhist meditation and mindfulness practices. These practices are designed to show us how to use our ability to concentrate to arise at even deeper and more wholesome states of concentration. One we have begin to understand how our minds concentrate and why they pay attention to the thing they do, we will be in an excellent position to start using the deep concentration states generated by Buddhist meditation to transform awareness it self. Before we begin our discussion of Buddhist concentration states, let us look more deeply at the word concentration itself. Concentration is a compound word made up of three Sanskrit word of Samadhi is: Sam, a, dhi. Sam means is together a means is toward and dhi means is to put or to place. When the contents of our minds are together, we have attention or concentration. Another interpretation of this etymology is that concentration more
58

literally means to establish. As we continue our discussion, it is important to remember that the basic meaning of concentration denotes a spectrum that grades from very ordinary concentration states all the way to the profound states of meditation. When Buddhist used the word concentration, they generally are referring to the higher concentration states produced by Buddhist meditation practices. In these states, the mind is still concentrated as it were, but it is no longer fixated or concentrated on a single point. Rather it is concentration has become so deep and vast it transcends the very possibility of fixating on any phenomenal thing. In these states, the subject and object of meditation merge into a concentration characterized by even mindedness, tranquility, absence of self, and disentanglement from all delusive mental and emotional constructs. This state is sometimes described as the mind is one with it is nature and realm. This means that the mind has rediscovered the deep level of reality that underlies both itself and the world around it. If we can understand how the meaning of the basic word concentration has been expanded to include this profound state, we should also be able to appreciate how this profound state is quite different from what we normally think of as concentration. Concentration is the beginning mindfulness and deep states of meditation are the middle. Enlightenment is the end. 2.6. How

to Attain Dhyana States

11

According to the Sangita sutta in the long discourse of the

Buddha, in the sects of four thing there four Dhyana or four stages of
The Sangita sutta in the long discourse of the Buddha ( 32-33,pp) new York, new American library, mentor books, 1973 Paraphased slightly
11

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mystic meditation, whereby the believe mind is purged from all early emotion and detached as it were from his body, which remains plunged in a profound trance. (1) The first Dhyana -Here a monk, detached from all sense desire, detached from unwholesome mental states passionate desires and certain unwholesome thoughts like sensual lust, ill-will, languor, worry, restlessness, and doubt are discarded, enters, and remains in the first Dhyana, which is with thinking and pondering, born of detachment, filled with delight and enjoy. The sat cross-legged the practice concentrated his mind upon a single thought. Gradually his soul becomes filled with a supernatural ecstasy and serenity. However, his mind is still reasoning in this stage. (2) The second Dhyana Here a monk, who is subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind, he enters and remains in the second dhyana (all intellectually activities are suppressed tranquility and one pointed of mind development) which is without thinking and pondering, born of concentration, filled with delight and joy (concentrating his mind on the same subject, he frees it from reasoning, the ecstasy and serenity remaining.) (3) The third Dhyana Here a monk, with the fact a way of delight, remaining imperturbable, mindfulness and clearly aware, he experiences in himself that joy of which the Noble ones say: Happy is he who dwells with equanimity and mindfulness: He enters and remains in the third Dhyana. The feeling of joy, which is an active sensation, also with disappears while the disposition of happiness still remains in addition to mindfulness equanimity
60

(4) The fourth Dhyana Here a monk, having given up pleasure and pain, with the disappearance of former gladness and sadness, he enters and remains in the fourth dhyana which is beyond pleasure and pains, the purified by equanimity and mindfulness (In the fourth stage the mind becomes indifferent to all emotions, being exalted above them and purified). All sensations, even of happiness and unhappiness, of joy and sorrow, disappear, only pure equanimity and awareness remains.

2.7. How to Contemplate Eight Samadhis

12

The first Samadhi state is characterized by an absence of desire

and a complete quieting of the senses of smell and taste. Thought and the other senses remain active and are characterized by the general tendency want to find the truth and the specific act of search within themselves for this truth. This state is further characterized by feelings of joy and fulfillment, for the mind at least briefly, has disentangled itself from all desire. The second Samadhi state, which follows the first, is characterized by the complete quieting of the senses of sight, hearing, and touch, in addition to the senses of smell and taste, which were quieted in the first Samadhi state. The joy of this state is greater than that of the first Samadhi because the minds tendency to search for truth has also been quieted. This state deepens our faith in the teachings because it allows us to experience levels of truth that lie beneath both words and the senses. This state is sometimes called
12

Buddhism Core ideas, master Hsing Yun, pp, 53-54

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inner even mindfulness and clarity, for it is further marked by a brilliant inner transparency that replaces the comparative darkness of the first Samadhi state. The third Samadhi state is characterized by a complete quieting of all of the senses except thought, which becomes exceptionally pure. The mind is unattached and does not cling even to the joys inherent in this state. This Samadhi is sometimes called the first joy of the world since the joy that characterized it is not clung to and thus flows unimpeded throughout the body and mind. The fourth Samadhi state is characterized by exceptional tranquility and clarity. Thoughts do not arise, the breath stops, and the mind is like a body of water upon which there are no waves. The fifth Samadhi state is the first Samadhi of the form realm. In this state, the mind is absorbed in emptiness and has transcended all three kinds of form discussed in the section on the skandha of form. Ones feel like a soaring bind that has just been released from a cage The sixth Samadhi state is characterized by an exceptionally pure and clear awareness that is not bound by any of the mundane constraints that normally condition our minds. There remains only a deeply tranquil awareness of past, present, and future states of individual consciousness. The seventh Samadhi state is characterized by it is transcendence of both emptiness and the pure individual consciousness of the sixth Samadhi state, No mental Dharma arise in this state. The eight Samadhi state transcends emptiness, thought, individual consciousness, location, and anything that can be associated with any of these.

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Samadhi states are normally experienced in seated meditation. Generally speaking, most people experience the first Samadhi state and deeply enjoy it until they begin to realize that more is available to them. This leads them to the second Samadhi state. This general progression continues from one Samadhi state to the next. First we enjoy the state and learn from it. Then we begin to realize that we can go still deeper. Thought the Samadhi states are exceptionally pleasant, they should not be considered an end in ourselves for the fundamental purpose of all Buddhist meditation practice is to help us understand our minds and free them from their many unwholesome fixations.

2.8. The Desires of Mind

This is the domain of formal meditation, and it begins with training the heart and mind in concentration. It means collecting the mind or bringing together the mind and body, focusing ones attention on ones experience in the present moment. Skill in concentrating and steadying the mind is the basis for all types of meditation and is in truth a basis skill for any endeavor, for art athlete self-knowledge. In meditation is the development of the power of concentration comes through systematic training and can be done by using a variety of objects, such as the breath, visualization, a particular feeling such as loving kindness. We will speak much more fully about the art of concentrating the mind, since it is so important. Most fundamentally it is simple process of focusing and steadying attention on an object like the breath and bringing the mind back to that object again and again. It requires that we let go of thoughts about the past and future of fantasies and attachment, and bring the mind back to what is actually happening, the actual moment of feeling, of touching the

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breath as it is. Samadhi do not just come of itself, it takes practice. What is wonderful is the discovery made by the Buddha and all great master meditation that the mind can actually be trained. If we want to see the nature of our lives, we must actually be present, aware, awake developing Samadhi is much like polishing a lens. If we are looking to see the cells and workings of the body with a lens that has not been ground sufficiently, we will not see clearly. In order to penetrate the nature of the mind and body, we must collect and concentrate our resource and observe with a steady, silent mind. This is exactly what the Buddha did he sat, concentrated his mind, and looked within. To become enlightened, explorer of the mind and heart, we must develop this capacity as well.

2.9. Mind the Interrelatedness of Thoughts

All thoughts are carried from place to place and generation to generation. When pure rules of conduct are observed then there is true religion. Religion must mainly be matter of principle. It can not be a matter rules. The moment it degenerates into rules it ceases to be religion, as it skills responsibility which is the essence of a true religion. Religion is an influence of force sufficed trough the life of each individual moulding Buddha character, determining Buddha actions and reaction his like and dislike. He has a mind, which needs food for thought. Religion instills hope liberation in human beings the religion must recognize the fundamental tenants of liberty, equality and fraternity.

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Mind is the forerunner of all things. Mind if chief and are mind made. It with an impure mind, one speaks or acts, then misery follow just as the cart wheel, it is follows the ox. All mental phenomenal have mind as their forerunner, they have mind as their chief, they are mind made. If one speaks or acts with an evil mind, dukka follow one just as the wheel follows the ox that draws the cart. Dukka is very important term. Often rendered as suffering, it is then inadequate and the Buddhist cumbersome, dukkha may be physical (pain) or mental (anguish), it refers to be the facts of birth, old age, disease and death, when we understood will know true happiness. The mind is the seat of impulse and feelings and it is common to all living creatures. Animal also possess mind. When they come in contact with the world impulses or feelings are generated in their minds and these are straightaway manifested in their respective actions. It acts merely on the impulse received by it is mind. Mind is not a by product of physical elements, according to Buddha, mind precedes everything that exists. Not is the destruction of the physical body and end of human existence. The external cosmos is a creation of mind integrated into a cosmic order of cause and effect. The mind is defined as a flow of thoughts just a river is a flow of water. The banks of the river guide and indirect it is flow and when the banks are not firm, the water runs a mock. All mental phenomenal have mind as their forerunner in the sense that. Mind is the most dominant and it is the cause of the either three mental phenomenal, it is namely: feeling, perception and mental formations or mental concomitants. These three have mind or
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consciousness as their forerunner, because although they arise simultaneously with mind, they can not arise if mind does not arise. Volition leads one to the performance of volitional actions both good and evil. This volition and resultant actions constitute Karma, karma always one to product results; dukkha means suffering, physical of mental pain misfortune. Mind is related to thoughts as river is to water. A mind is not merely thoughts just as river is not merely water. It is the flow of water that made a river. It is the flow of thoughts, which creates the mind. A mind scriptures aim at transcending the mind by arresting and ending the thoughts flowing in rapid succession, create a dynamic mind which projects the apparently permanent. The influence of thought on human life and society is great. All that we are the result of thought. In one sense it is true that we live in a world of hard facts, but in a more important sense we live in a world of thoughts. By changing our thoughts we changing our life and indirectly we change the character of the world. Dharma is mental nature: feeling, perception, and mental are collectively termed dharma. There are the results of Viyna the mental faculties are dominated by mind. Though the word minds in English mainly an intellectual connotation it can also be used in the sense of the whole content of consciousness. But the world is illusory untrue, Buddha uses just the opposite word: not-self, because when the mind ceases, there is not-self with our thoughts. Misery is a by product, the shadow of the illusory mind. The mind brings misery as the wheel the x that draws the cart.

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2.10. The Essence of Sense in Wisdom

The knowledge into wisdom is a phrase used by mind only Buddhists, who say that mind, the individual mind or the Buddha mind, depending on our point of view. He will always be more successful than the one who cause conflict and reacts with anger. The minds of sentient being are affected by two types of information, the conditioned dharma that impinge upon the sense organs, and the unconditioned dharma that are aspects of the enlightened Buddha mind. The conditioned Dhammas are all phenomenal things that are subject to change, while unconditioned Dhammas provide a rough description of the enlightened state. The unconditioned Dhammas are: Timelessness, absence of delusion, agelessness, deathlessness, purity, universality, motionlessness, and joy. The five sense organs of sight, hearing, taste, smell, and touch provide us with information that pertains exclusively to the phenomenal world, which is made up entirely of conditioned Dhammas. The human mind, the sixth sense organ in Buddhism is also largely conditioned by these same Dhammas. However, it is possible for the mind to receive information concerning the unconditioned Dhammas. When this later sort of information influences our thought processes, we have begun to knowledge into wisdom. This is processes begin when we realize that what we see is dependent on the conditions that prevail within our mind. If we have a bad attitude, we will see a gloomy world, while if we are given to more positive thoughts, the world we see will not look so disturbing. As mind only Buddhists say: Good and bad arise sole in the mind

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The five most basic sense organs provide us with information, while the mind provides us with analyses, abstractions, and concepts built upon that information. With these tools, the mind is then capable of generating three kinds of thought and behavior good, bad and neutral. Bad thoughts and behaviors are those that harm other, that cling to a false sense of self or are inspired by greed, anger or ignorance. Good behaviors are those that help others that tend toward the truth, or are inspired by generosity, compassion or wisdom. Both of these groups of thought and behaviour produce karmic seeds. The knowledge into wisdom is largely concerned with using the second group of behaviours understand and overcome the first. It is seeks to make the karma generating mind pure, contemplative, and wise. After we have made some progress in our study of Buddhism, the mind only Buddhist say that we are ready to actualize, three important insights into the nature of reality each of these insights can be attained only after we have begun to knowledge into wisdom. The first insight is that of completeness or wholeness, this insight o state of mind results form the wholeness integration of all mental function. When our minds are without selfish, distracting, or blasted thoughts, we will be able to see with the wisdom eye and contemplate the world as it really is. The second insight or state of mind is brightness or enlightenment, it results form the purification of all mental function. In this state of mind, nothing is concealed or hidden. This world we see is as if reflected in a flawless mirror. Nothing is added and nothing is taken away. The third insight is purity. In this state, the mind has no selfish or defiled tendencies whatever. This state of purity allows us to comprehend reality with perfect impartiality.
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The world or reality mentioned in these descriptions is a pure and enlightened integration of the outer and the inner, the objective and the subjective. Successful attainment of these states of mind is metaphorically compared to a full autumn moon, for in it is roundness, brightness, and purity, the moon reflects perfectly the light of the sun, which is the Buddha mind itself. When the above insights are applied to the world we live in they core- spondee to the three attainments. The insight of wholeness is marked by understanding both the universal and individual characteristics of all phenomenal. The universal characteristics are the three Dharma seal of impermanence no-self, and nirvana, which are aspects of all conditioned Dhammas. Individual characteristics are all characteristics that demark individual Dhammas or phenomenal, the liquid qualities of water, for example, the motion of the wind, the solidity of the earth or the transforming power of fire. In addition to these, all of the many qualities that distinguish this thing from that or this form that one are also individual characteristics. This insight marks fulfillment or near fulfillment of the wisdom aspect of the three trainings. The sight of brightness or enlightenment refers to the attainment of deep Samadhi states and the non-verbal comprehension of reality that they afford us. This insight marks fulfillment or near fulfillment of the meditation aspect of the three trainings. The insight of purity allows us to understand other sentient being as they really are and thus to be of real help to them, since we are beyond making prejudicial judgment based on notions of what will benefit us. This insight marks fulfillment or fulfillment of the morally aspect of the three training.

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We are have attained these insights or begun to attain them, we will see the world differently than we did before. Form the vantage of these insight, we will be further able to turn even more knowledge into wisdom. A first result will be that we will understand the essential equality of all sentient beings and all conditioned dharma. This will allow us to treat other with deep compassion and to have patience in all situation second result is that we will begin generating less karma. When our thought and behavior do not a rise out of a murky mind streams, they will have much karma effect. Our purified intention will not create conditions that will come back to haunt us. The Buddha discovered the Middle Path of right comprehension, right living, and right meditation avoiding the extremes of mortification and indulgence. Buddhism is unique; it is the noblest of all the unifying influence, which is of the view that it is the only lever that can uplift the world. To the Buddhist there are no far, near and no enemy, etc All merciful Buddha is sublime Dharma which the great teacher unreserved bequeathed to humanity exists in it is pristine purity. Venerable Ananda Thera the favorite attendant of the Buddha, who had the special privilege of hearing all the discourses is started to have recited the Dharma, whilst the venerable Upali recited the Viyna. The path of purity, the path of righteousness and the path of virtue, the path of purity meant not to injure or kill, not to steal or appropriate one-self anything which belongs to another, not to indulge in lust, etc The essence of Buddhas Dharma is purity of mind; purity of speech, the Buddhas reaching perfection and nirvna was the aim of the Dharma. It was another name of righteous life. The Buddha praised the spirit of contentment and simple life, but did not glorify poverty; Buddhism emphasized the impermanence of
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everything. There is the impermanence of composite things; the Buddha propounded the gospel of Dharma. The sermons of Lord Buddha on Dharma reveal of the Noble Eight Paths the noblest right lookout. Right thinking is the preface and the key to everything else in the higher life, the understanding root of all evil, developing right outlook one must see all phenomena of life as a process of causal action. To have right outlook is to recognize the action cause and effect of individual. Buddhism talked about Dharma, effect to reconstruct society. This Buddhism was rooted in the world in the human beings. According to the Buddha, Dharma consists of wisdom and compassion, wisdom understands. The Buddha teach wisdom is of his Dharma because he did not with to leave any superstition. Compassion is love. Because without it society can neither live not grow, a unique of wisdom and compassion is Dharma of the Buddha. The original Pli term Buddhism is Dharma, which literally means that which upholds. It is that which really. It is a means of Deliverance, and deliverance itself, the Buddha who realizes this Dharma. Dharma is Dharma- righteousness, which means right relation between man and man in all spheres of life; it is the cornerstone of all Buddhist ethics. The only way to resist the influence of evil deeds is to do right actions which will counteract the former evil ones. Thus, we see that Buddhism by insisting on the law of Karma (action), the standard of active morality much higher. The Buddhist believes that the cumulative effects of the actions of all move the world, that the Karma of all together determines the course of world motion. The karma of very man lives, it can not die. The transmigrated life in Buddhism is not self. It is an entirely new

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being, the continuity of which lies in the Karma, in the moral being against the personal. Doing the right thing in the right way and at right time in all probability will produce the right results. Buddhist ethical system is founded in cosmic law. The Buddha acknowledges no goodness in human conduct save that of being actively good to our fellow beings, human and sub-human. To live up to the Buddhist ideal, we must aim at a righteous life, and by right living we are to understand conduct consciously and purposively chosen as being right good according to be criterion set fort. The Buddha excellence is to be attained salvation from sin and suffering is to be won, it must be by Endeavour with diligence. It is spirit is essentially a spirit of action. It proclaims the fact that whatever of evil is due to human frailty and ignorance, and most of the ills of life are due to those causes, human effort and knowledge can remove. The famous Eightfold Path, the Buddhists way to the perfect life, demands a steadfast purpose and continued activity. This virility is an arresting feature in the Buddhist philosophy; Buddha founds himself at one with the spirit of the system. The Buddhist attitude towards evil and suffering, etc, towards ignorance and it is consequences, such an attitude would be diametrically opposed to the robust character of Buddhist philosophy. The Buddhist spirit is an active revolt against condition within the power of man to change.
13

The Buddhist is ethic, it is practical religion, and it is conduct

lessons are tersely summed up for every-day use in that wonderful scheme of right living called the Noble Eightfold Path. The object aimed at in that famous compendium of the Buddhist religion is the
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Encyclopedia of Buddhism, the Middle path, vol 9, 467p

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acquisition, as a habitual frame of mind, of those positive qualities which not only the man who is approaching the higher stages of the path must possess. Right effect in self-conquest and self-culture the middle-way in self disciple. Right mindfulness a watchful attitude towards every form influence, and Right contemplation is open minded meditation, the right building up of individual character, and the right development of all social relationship.

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CHAPTER

III:

THE

CONSCIOUSNESS

IN

MEDITATION
The Buddhist tradition speaks directly about practices that are encountered in the course of the spiritual journey. Buddha said that those who conquer their own minds are great than those who defeat a thousand person are a thousand times in battle. Almost every experienced the meditation can describe in detail hours or years of dealing with some version of the five basic hindrances, the disruptions of mind and blocks to the heart that arise in practice. When we examine our own minds we will inevitably encounter the root forces of greed, fear, prejudice, hatred, and desire, which create so much sorrow in the world. They become an opportunity for us. They raise a central question for anyone who undertakes a spiritual life. Is there some way that we can live with these forces constructively and wisely? Is there a skillful way to work with these energies? These are not just contemporary problem. In the sixth century B.C Buddha taught his students about the hindrances by describing them in term of demons that come to one who meditates out in the wilderness. The demons include fear, irritation, gluttony, laziness, and pride. In the Buddhist tradition, they are personified by Mara. They are our fear, our habits, our anger, our resistance, our unwillingness to look at what is actually happening. When the Buddha sat under the Bodhi tree, he wowed not to get up until he had come to the fullest understanding and freedom possible for a human. To understand the nature of happiness and sorrow, to find freedom in our life, we have to be willing to face all the demons in our mind. Our journey practice through all the realm of

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our mind is to learn a kind of mind control it is not the control of making something happen, but rather the ability to stay present, open and balanced through all the experiences and realm of life. Through practice it is possible to train the heart and mind, to make them concentrated, to make them steady and luminous and free. It is possible to become balanced in the face of very kind of experience, it is possible to overcome and transform the forces of Mara with the sincerity mindful. With honesty we can learn to be unmoved. We can come to understand that which is deeper than those forces. We start to see that the worst and most difficult things also change, that they too are empty experiences, light and shadows that we all share and that arise and pass in the clear space of mind. There is a practical path we can follow to experience whole new levels of happiness in our lives. Depending on our relationship to these hindrances, they can be the cause of tremendous struggle or valuable fuel for the growth of insight. The first step necessary in working with these energies is to identify them clearly. Classically, there are to be five primary hindrances, to understand hindrances better, consider them one at time.

3.1. The Significance in Five Hindrances

The five hindrances is desire for sense pleasure pleasant: sights, sounds, smells, tastes, bodily sensations, and mind states What is the hindrance? Mean is desire of pleasure the body, it is wrong with things with enjoying pleasant experiences. At the beginning of a meditation retreat people often spend a lot of time dwelling on desires they carry in with them, the problem is not the object of desire, but the energy in the mind.

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The first of hindrance is energy of desire keeps us moving, looking for that thing that is really going to do it for practice. The wanting mind is itself painful. It is a self- perpetuating habit that does not allow us to be where we are because we are grasping for something somewhere else. Even when we get what we want, we then want something more or different because the habit of wanting is so strong. It is a sense that being here and now is not enough, that we are somehow incomplete and it keeps us cut off from the joy of our own natural completeness. We are never content. It is the same from in the world at large that creates the havoc of people wanting and consuming, hoarding, and fighting wars to have more and more for pleasure and for security that are never fulfilled. The five hindrances can get so lost in the imagination that meditative on retreat have often glimpsed a potential partner. The second of hindrance is aversion, hatred, anger, and ill will. While desire and the wanting mind are seductive and can easily fool us the opposite energy of anger and aversion is clearer because it is unpleasantness is obvious. Anger and hatred are usually painful. We might find some enjoyment in it for a while, but it chooses our heart. It has a burning, tight quality that we can not get away from like desire anger is an extremely powerful force. It can be experienced toward an object that is present with us or one that is far away. We sometimes experience great anger over past evens that are long gone and about which we can do nothing. Strangely enough, we can even get furious over something that has not happened, but that we only imagine might. When it is strong in the mind, anger colors our entire experience of life. When our mood is bad, then no matter who walks in the room or where we go that day, something is wrong. Anger can

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be a source of tremendous suffering in our own minds in our interactions with others, and in the world at large. Although we generally do not think of them as such, fear and judgment and boredom are all form of aversion. When we examine them, we see that they are based on our dislike of some aspect of experience. With the mind full of dislike, full of wanting to separate or withdraw from our experience, how can we become concentrated or explore the present moment in a spirit of discovery? To practice we need to come very close to and investigate this moment, not push it away from it. So we need to learn to work with all these forms of our aversion. The third hindrance that arises is sloth and torpor. This is includes: dullness, lack of vitality, fogginess, and sleeplessness. Clarity and wakefulness fade when the mind is overcome with sloth and torpor. The mind becomes unworkable and cloudy. When sloth and torpor overcome us, it is a big obstacle in practice. Restlessness is opposite of torpor, manifests as the fourth hindrance with restlessness there are agitation, nervousness, anxiety, and worry. The mind spins in circles or flops around like a fish out of water. The body can be filled with restless energy, vibrating, jumpy on edge or sometime we sit down to meditate and the mind runs through the same routines over and over, it never helps the situation. Still the mind gets caught in reminiscences and regrets, and we spin out hours of stories. When the mind is restless, we jump from object to object. It is difficult to sit still, and our concentration becomes scattered and dispersed. The fifth of hindrance is doubt. Doubt can be the most difficult of all to work with, because when we believe it and get caught by it, our practice just stops cold. We become paralyzed. All kinds of doubt may assail us doubt about ourselves and our capacities, doubts about
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our teachers, doubts about the Dharma itself. Does it really work? I sit here and all that happen my known hurt restless. May be the Buddha really did not know what he was talking about. We might doubt the practice or doubt that it is the right practice for us the right practice and the right times.

3.2. The Practice Five Hindrances

When we are practice these hindrances again and again in the course of our practice. So it is important that we learn to practice with them when they arise. If we are able to practice with them skillfully, we can actually use these times to strengthen, clarify, and deepen our awareness and understand. The most direct way is to be mindful of us, to transform them into the object of meditation. Through the power of mindfulness, we can make these very forces another aspect of our meditation, using awareness of them to bring the mind to greater freedom, the practice with them can be the source of insight and energy. We can directly observe the nature of desire: angry, doubt, fear, and really understand how these forces operate in the mind. We can use their power to enliven and strengthen our investigation these very force can teach us the truth of the dharma, for we can see in their operation the laws of karma or impermanence and impersonality, with mindfulness in mind which practice hindrance When we begun with our usual meditation, how do we actually apply these ways of practice. We look directly at this mind state and include it in the field of awareness, the first make a soft mental note of it is desire, we can observe sense desire just as we observe the breath or sensations in the body, when a strong desire arises turn all the attention to it, see it

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clearly. What is this desire? How does it feel in the body? What parts of the body are affected by it, the gut, the breath, the eye? What does it feel like in the heart, in the mind? When it is present are we happy or agitated, open or close? We can learn a lot about this force that so greatly affects our lives and the world around us, it can cause wars it is the force behind all the advertising in our society, behind much of our life. We ever stopped to examine it, to fell it directly, to discover a wise relation to it. When we look, we see that it creates tension, that it is actually painful. We can see how it arises out of our sense of longing and incompleteness, the feeling that we are separate and not whole, we see that it is also impermanent, the essence. As we investigate desire, it reveals itself to us. It is actually just a thought and an accompanying feeling that comes and goes from the empty mind that is all it is. That is easy to notice, when we are not caught up in it, but many other times it seems very real. We need many times look carefully we can also that beneath desire, there is a more neutral, universal energy with which we live, an energy called the will to do. While sometimes it is associated with greed and grasping, it can also be directed by love, by compassion, and by wisdom. With development of awareness we can get a taste of living in states free so much desire of a more spontaneous of natural way of being without as much struggle or ambition. When we are no longer caught by desire, compassion and understanding will more naturally direct our life. This can be experienced and sensed directly in our practice, but it cannot be grasping by our thinking mind. It comes more clearly as we begin to recognize the moments of desire and contentment that come between desire and exquisite with attention.
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How can we practice the opposite of desire? We begin by making the effect to be mindful of it, experiencing it fully and noting it as: anger, anger. Anger presents us with the same opportunity to learn, to find greater freedom. So we should not fear it, but investigate it. How does anger fell? Where in the body do we feel it? What is it is temperature, it is effect on the breath, it is degree of pain? How does it affect the mind? Is the mind smaller, more rigid, more tighten? We can learn a lot from anger. Anger show us precisely when we are stuck, our limits, our cling to beliefs and fears. Aversion is like a warning signal lighting up and saying: attached, attach.The amount of attachment is revealed by the strength of our anger, we cannot change the condition of our life, but we can always learn from them. Here anger has come to teach us about it is true nature, and our attention shows us the hurt, attachment and identification that underlie it. Attachment is optional. We can relate more wisely. When we stop and look at it, we will discover something fundamental about anger conditioned by our viewpoint on that day, it is impermanent. It is feeling with associated sensations and thoughts that come and go. We do not need to be bound to it or driven by it. All these force are part of our practice. Our main tool is to examine them with mindfulness. Still there are times when hated and anger too strong to watch. We can often balance them by developing thoughts of compassion and forgiveness. This is not just a papering over of anger it is a deep moment of the heart, a willingness to go beyond the conditions of a particular point of view. When we feel anger toward someone, we can consider that he or she is a being just like us, who has faced much suffering in life. If we had experienced the same circumstance and history of suffering as the other person, so we allow ourselves to feel compassion, we can also first reflect upon
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someone we love very much and let loving thoughts grow in our heart, and then energy toward the person or situation that is the object of our hatred. In this way, we do not cut off from the power of love and compassion within us. It is a very real power and an accessible one when we can remember it, and we can use it, to still the turbulence and confusion that often surrounds our angry.
14

In the same way, we can become aware of judgment. If we

observe, we can see that judgment is actually just a thought, a series of words in the mind. When we do not get caught up in the story line, we can learn a great deal about the nature of thought by watching the judging mind. We can learn a great deal about the nature of suffering in life as well. Start by simply noting judging when it arises and noting it softly, because thats just more judging. At times in practice we find how incredibly active the judging mind is. We judge everything: too noisy, too fast, too hard, too long, too much, too little. This is bad, thats no good, and underneath, fundamentally, we are judged as not being good. It is helpful to bring a lightness and tenderness to observing this aspect of mind. For humor, we can also count the judgments like counting sheep. See if it is possible to discover over subtle judgments in an hour of sitting. This can bring a tremendous leap in attention. As our capacity to be mindful growing more continuous, we can find ourselves filed with joy and rapture. These states are born out of whole hearted attention and deep interest in the present moment. The fullness of our being is what provides this joy, not the particular object of the moment. A sight, a sound, a taste whatever it is, it is not the source. When this unique kind of joy is present, angry and fear

14

Buddhism Core ideas, master Hsing-Yun ,p, 27

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have ceased to over power us, and we can taste another level of freedom. The mind then becomes dissipated and depleted, and we lose heart for what we have undertaken. This can happen many times in our sitting. To practice with sleepiness requires our full endeavor, because it is a powerful condition. Much of living is only half awake. Our life has been spent in sleep and sleepwalking; meditation means waking up. So we begin by noting it and bringing mindfulness to the sleepiness. Be aware of how the body feels when it is tired, the heaviness, the softening posture, the sense in the eyes. When we recognize them with mindfulness, our whole practice can open up to a new level it is useful to know that some sleepiness can also be caused by the development of concentration and calm in the mind. If we get quite concentrated but have not balanced the mind by arousing and equal amount of energy, we will be stuck in a calm but dull state. This too requires careful attention. There are other ways of practice with this hindrance. Sit up straight and take a few deep breathed. Meditate with eyes open wide. Stand in place for a few minutes or do walking meditation. When the mind is attacked by sluggishness and it becomes too constricted and heavy, our effort should be to balance the mind by making it more alive. We can accomplish this through continually trying to direct the mind to the object of this very moment, and then this very moment, and so on. The accuracy and immediacy of the watchfulness, saying in effect is just this breath or just this step without trying to see beyond it, will steady the mind. If we can say: Just this breath in every single moment, from moment to moment the mind will become expensive and refreshed, and sluggishness will disappear. When nothing at all seems to work, then it is time to rest.
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The fourth hindrance is agitation quality of acceptance the ground out of which true insight and understand develop. If we do not accept some aspect of ourselves is a feeling, a physical or mental sense of ourselves, then we can not learn about it. We can not discover it is nature and become free in relationship to it. We become afraid, we resist, we judge, and we try to push away. We can not look deeply and push away at the same time. When mindfulness is well developed and the ground of acceptance is laid, then the body and mind are filled with a sense of comfort. Even if something difficult or painful has arisen, this comfort is underlying it. The element of comfort is also an antidote to restlessness and anxiety. The fifth hindrance is doubt. Look at it carefully and with detachment. May be we should try some other practice? What do we see? Doubt is a string of words in the mind often associated with a subtle feeling of fear and resistance. When we become mindful of doubt as a thought process, when we note, doubting, doubting, and when we do not become involved in it is content, a marvelous transformation occurs, doubt itself become the source of awareness. We can learn a great deal about the impermanent, ungraspable nature of the mind through watching doubt. We also learn about what it means to be identified with and caught up in our moods and state of mind. When we are caught up in doubt, there is a great deal of suffering. And in the moment, when we feel it without grasping our whole mind become free and lighter. One aspect of doubt that is especially difficult is the inability of the mind to focus on anything, the mind runs all over the place considering possibilities, and remains indecisive. An antidote to this is to come fully back to the moment, with a degree of continuity, a firmness and steadiness of mind. Gradually, this dispels confusion,
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sometime doubt is too strong, and we become muddle in it. Doubt can be balanced by developing faith. To strengthen faith we can ask questions read great books. We can reflect on the inspiration of the hundreds of thousands of people in the spiritual life who have followed the path of inner awareness and practice before us. It has been valued by every great culture. To live with great wisdom and compassion is possible for anyone who genuinely undertakes a training of their heart and mind. It is nature for the heart to doubt. But let us understand it and the doubt lead to a deeper attention and a more complete seeking for the truth. So the purpose of practice is not to create a special state of mind. That is always temporary. It is to work directly with the most primary element of our experience, all the aspects of our body, our mind, to see the way we get trapped by our fears and desire angry and to learn directly our capacity for freedom, the hindrances will enrich our lives. Our practice is to use all that arises within us for the growth of understanding, compassion, and freedom.

3.3. The Consciousness in Five skandhas

The Buddha taught that all Dharma teachings five skandhas we should be mindful that we begin to generate karma during the skandha of perception. At the same time, it is importance to realize that the very form we see and the sensation that result from them are heavily conditioned by our past actions, by the accumulation of karma seeds or influences that are already stored in our minds. For example, two people may see exactly the same form, but have very different responses to it because their karma is not the same. Since their karma

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is different, their sensations and perceptions, and especially their mental activity and consciousness will be very different. The five skandhas of individual consciousness is based upon. The owner is the skandha of mental activity. The skandha of mental activity become apparent for most of us as soon as we sit down to meditate, the thoughts and feelings rise and fall in a jumble that is frenzied, disorganized, uncontrolled. This is the engine room of the self, the confused and confusing substrate of consciousness. Having identified this skandha and appreciated it is fundamental emptiness, first the mind seizes of it is impression, then a long train of thought and emotion. Having appreciated this process, we then ask ourselves what the skandha of perception a based open. The answer is sensation of the many form and feeling passing through our mind, one of then gave rise to either appositive or negative sensation. It is this sensation that led to the skandha of perception. If we can appreciate this, then we can ask what the skandha of sensation is based open. The answer is form either an outer or inner form. We may choose a form and then carefully watch how our minds process it. We will see that form leads to sensation a state of mind deeply in mind by the skandhas follow it. Each of these skandha will have a great influence on the consciousness that, The Buddha said that the skandha of form is like foam, the skandha of sensation is like a bubble, the skandha of perception is like a wild horse, the skandha of activity is like a banana tree, and thus the skandha of consciousness is nothing more than an illusion. The skandha of form is like foam in a stream at any moment scores of form content for our attention. The skandha of sensation is like a bubble. Suddenly we react to a single bubble within the foam. The skandha of perception is like a wild horse, we can never be sure
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which way our mind will turn at this point. The skandha of activity is like a banana tree, it is consist of many things wrapped together. And this, the skandha of consciousness is empty, is an illusion.

3.4. The Consciousness Twelve Links

The twelve links Buddha taught all sentient being are trapped in a cycle of birth and death that has no beginning and no end. He taught the twelve links to help sentient being understand this cycle and free themselves from it. The twelve links are the Buddhas most basic explanation of dependent origination applied to sentient life. In this explanation Buddha describes the cause and conditions that give rise to continuity within on life and from one life to the next. The Buddha taught both that all things are caused and that all things are supported by conditions. By understanding the causes behind our lives, we will come closer to understanding the origin of our lives. By understanding the condition that underlie our lives, we will come closer to understanding how one life moment is connected to the next, one day to the next, one year to the next, and one life to the next. Though the twelve links explanation of the cycle of birth and death is part of the Buddhas basic teachings, it is not always easy to fully understand, for it requires us to see life from several different angles at once. Additionally, it asks that we first realize that time has no beginning or end, that nothing stands alone, and that no sentient being possesses an enduring self or soul. Most explanation of the origin of life requires a first cause or discrete beginning. The Buddha said that there is no such beginning. He taught instead that the cycle of birth and death is beginning less

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and endless. Though time may have a direction, it does not posses an absolute nature. It is not a stage upon which life is enacted, but rather a quality or condition that, like all other condition is dependent on other things. Though the phenomenal universe itself may come to an end, the cycle of birth and death will not for the condition that underlie this cycle are more basic than the condition that underlie phenomenal. Ignorance is the first of the twelve links and the source of all suffering in this world. The most basic form of ignorance is failure to understand the connection between cause and effect. Other basic form of ignorance are not understanding impermanence, not understanding the absence of an absolute self in anything, not understanding the significance of our intention, or the fact that each thing in the universe is dependent on many other things. All defiled cause is ignorance. The meditation sutra on the Buddhisttva way says : Ignorance means not understanding the way things are all form ignorance can be thought of as hindrance or blockages that prevent our seeing the truth. Since ignorance itself has no beginning, it sometimes also is called beginning less ignorance. The second of the twelve links is activity or behavior. Due to the first link our behavior often spring from bad intention, thereby generating karma results. The Buddha grouped human behavior into basic categories, those of body, speech, and mind. There are two kinds of activity, the continuous generation of karma cause and the continuous suffering, resulting from those causes. The third of the twelve links is individual consciousness or karma consciousness, that state of awareness that is brought about as a result of our past actions. This link first appears it is any distinct incarnation at the moment the egg- cell is fertilized or very shortly thereafter.
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The fourth of the twelve links is called name and form. Name refers to the fourth skandha of sensation, perception, activity, and individual consciousness, while from refers to the material with those skandha. The word name is used in place of the four mental skandha became the link in the cycle birth and death begins very soon after an egg- cell is fertilized, at a moment when those skandhas are still incipient. The fifth of the twelve links are the sensory organs: eyes, ear, nose, tongue, body, nervous, and cerebral system that coordinate these. These organs begin to appear during fetal development. The sixth of the twelve links is contact. Once functioning sense organs come into contact with their environment, this link has been established. The seventh link is sensation, once the mind feels sensation: positive, negative or neutral, this link has been established. The eighth link is desire. Once the mind has experienced a sensation, it may either be attracted to it or repelled by it. This attraction or revulsion the both considered to comprise the desire of this link. The ninth link is clinging or attachment. Following the desire of the eighth link come habituation to our desire or attachment to them, clinging can be understood in four basic ways: clinging to sensory pleasure, clinging to intellectual habits, clinging to rigid or imperfect moral rules, and clinging to a delusive sense of self. The tenth link is existence, which means the existence of karma. The links just before this one sensation, desire, and clinging are the points at which karma is generated, since intention is active during these links, this tenth link describes the karma that has just been generated. The third of the twelve links karma consciousness arises
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from the karma seeds that are planted at this point or the karma influences generated at this point. The eleventh link is birth or arising. Due to the seeds planted during the tenth link, new karma conditions will arise or be born. This link can be thought of as the start of a new life or as the start of new conditions within life. The last of the twelve links is called: old and death. The Buddha taught that all things that arise must decline and be extinguished, everything grow old and dies. This link can be thought of as the end of a life or as the end of condition within a life. The cycle described by the twelve links can be compared to a river that sweeps us downstream or to a person that keeps us confined to a narrow and unsatisfying choice of option. Buddhist sutra sometime said that this prison is guarded by the formidable demons of geed, anger, ignorance, pride, and sloth. To escape from this prison, we must overcome each of these guards. The twelve links can also be compared to a fruit tree. One the fruit of a tree ha fallen to the ground and it is seed has taken roots a shoot will grow and gradually turn into a second tree. This tree in turn will eventually bloom and produce another fruit which will fall to the ground and give rise to a third. Though each tree a different from the others, they have been produced from the same basic conditions. Sentient being give rise to one life after another in a process that very much resembles the process that gives rise to one fruit tree after another. If we can understand the suffering that is caused by being trapped in the cycle of the twelve links and if we have faith, then our faith will give rise to correct contemplation. In time, our contemplation will give rise to right thought, wisdom, and these will
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aid us in the deepest parts of our minds, they will help us uphold the precepts, be without regret, joyful and glad, stable, happy, able to meditate, and able to see the truth. Further, they will help us from the causes of suffering, be without desire, and break the bonds of delusion. Ultimately they will help us attain nirvna.

3.5. The Consciousness Eighteen Realms

The Buddha divided all sentient life into two main categoriesform and mind. The realm of form included all conditioned Dharma, everything that we think of as the material world, the physical body, and all sensory information that comes from the material world and influences the mind. The realm of the mind includes the consciousness of sight, hearing, smell, taste, torch, and the thought processes that coordinate these. The realm of forms in sometimes called the subjective realm, while the realm of mind of called the subjective realm. The enlightened mind of a Buddha is one that has so thoroughly penetrated both of this realm that the subjective and objective have merged completely and become a transcendent whole that is greater than the sum of it is parts. The Buddhas explanation of the eighteen realms describes in a general way all sensory and mental experience within this world, the eighteen includes the six roots, the six objects, and six consciousnesses, for a total of eighteen. The six roots are our sense organs: eyes, ear, nose, toughie, body, and mind. The six objects are the things perceived by these organs, or the kinds of information perceived by organ. The six consciousnesses are the six kinds of awareness associated with these six realm. The word realm means kind and thus the eighteen realms include all kinds of phenomena that can be perceived by human beings.
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The Buddhas explanation of the eighteen realms resembles his five skandha explanation in that both of these analyses were designed to show sentient beings how their minds become attached to delusion and why they said that way. Since it is composed of familiar element that can be readily comprehended, the eighteen realms description of our attachment to delusion is traditionally thought to be easier to understand than the five skandha explanation, though modern readers familiar with psychological theory may well find the five skandha explanation simpler since it is composed of fewer terms.

a) The Consciousness Six Roots

The six roots are the eye, ear, nose, tongue, body and root of awareness. They are the sense organs that correspond to the six sense of sight, hearing, smell, taste, touch, and the thought process that coordinate these. The six roots are part of the rational laws and not themselves capable of subjectivity. They are described as having both: outer and inner aspects. The outer aspect is the physical organ that we can perceive with our eyes, while the inner aspect is the nerves and cells that allow the outer organ to perform it is function. Both the inner and the outer aspects of the roots must be functioning for the root to provide information to the mind. The six roots are said to have the three capabilities of limited autonomy, perception, and augmentation. Limited autonomy means that to some degree each root can function on it is own without being directed by the mind. Perception means that each root has the ability to sense the world in some way. Augmentation means that each root provides information that augments or adds to, the information available to the mind and that each root allows the mind to draw distinction among phenomenal. The mind referred to here is the sixth

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root, which also has the three capabilities of limited autonomy, perception, and augmentation, though in the minds case these capabilities must be understood slightly differently from those of the other five roots since the mind is capable of extended thought, feeling, memory, and decision making. The six roots of mind the ability to distinguish and coordinate the information obtained through the first five roots. It also has the ability to make decision based on that information and upon it is own thoughts. When properly trained, then the mind has the capacity to choose between delusion and enlightenment.

b) The Consciousness Six Objects

The six objects are called the six kinds of dust mind. They are the objects of sensory perception or the realm perceived by the sense organs. They are called dusts because they cloud the mind and are composed of dust like heaps of information that are evanescent and insubstantial. The six objects are visual forms, sounds, smells, tastes, things felt by the sense of touch, and the thought patterns that result from or coordinate these sensations. These six objects are a significant part of delusion since the delusive energies of greed, anger, and ignorance nearly always find expression through them. For this reason, they are sometimes also called the six thieves, the six downfall or the six follies. The realm of sight comprises all data discerned by the eyes, including colors, shapes, sizes, lengths, widths, proportion, direction, and so on. The realm of sound comprises all noises discerned by the ear. These noises are said to have qualities that are soft, harsh, mild, melodic, dissonant, frightening, pleasant, harmful, and so on. The realm of color comprised all data discerned by the noise, pleasant,

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unpleasant, mild, and strong aromas. The realm of taste comprises all data discerned by the tongue, bitter, salty, sweet, bland, and vinegary flavors. The realm of touch comprises all data discerned by the skin harshness, softness, wetness, motion, heaviness, lightness, slipperiness, stickiness, cold, heat, and male and female contact. The realm of thought works with all of these sensation and perception, discriminating, categorizing, and judging them.

c) The Six of Consciousnesses

The six consciousnesses are the kinds of awareness associated with each of the six roots. These are seeing, hearing, smelling, tasting, touching, and thinking. Sometimes the six consciousnesses are also called eye conscious, nose consciousness, tongue consciousness, body consciousness, and thought consciousness. The first five of the six consciousnesses sense the things of the objective world, while the sixth discriminates among those things and makes decision based upon the information it receives. The sixth consciousness is capable of making good, bad and neutral decisions depending upon it is tendencies and understanding. The first five of the six consciousnesses exist wholly within the realm of conditioned Dharma. The sixth consciousnesses, since it is largely dependent on the first five, exist mainly within the realm of conditioned Dharma, and yet it is capable of rising above them, enlightenment would not be possible. The operation of the first five of the six consciousnesses is fairly straight- forward, as is the operation of the sixth consciousnesses when it is solely concerned with coordinating information obtained from the first five. When the sixth consciousness acts more or less

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independently of the other consciousness, however, some further distinctions are called for. If the sixth consciousness is engaging in fantasies, harmful plans, nursing anger, or doing anything else that promotes ignorance, it will generate bad Karma and keep all of the six roots bound to the cycle of birth and death. In contrast, if the consciousness turns toward helping others, acquiring wisdom, studying the Dharma or performing other wholesome activities, in generate good karma and star freeing the six roots from bondage to the cycle of birth and death. The sixth consciousness is the turning point between good and bad, between helping others harming them, between enlightenment and delusion.

3.6. Contemplation the Mind

What is the mind? The mind that perceive really is referred to as transcendental awareness and is a positive quality of the mind. It has the support of being a valid a valid cognition. It is in the nature of the mind that when we habituate it with a positive it can be developed limitlessly, the positive qualities of the body do not have this quality of being able to expand to a limitless extent. This is due simply to the fact that the body is composed of gross elements; attributes of such gross from do not have the potential to expand limitlessly.
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The mind is made to concentrate on it without further analysis,

the combination of analytical and concentrative meditation is an effective to familiarize the mind with the object of meditation, and thus helps to train the mind. We must recognize the importance of training the mind. It arises from the fundamental that each and every one of us innately desires
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Seeing the heart of wisdom, the Path of insight meditation, Joseph Goldstein& Jack Kornfield, 3p

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happiness and does not want misery. The basis purpose of education, individuals struggle trough the process of education so that we can enjoy a successful and meaningful life with education, we can increase happiness and reduce misery. Education takes various forms all are essentially intended to help train and sharp the mind. The mind has power over the body and speech; the mind sees the advantages of such training and generates interest in it. The purpose of training the mind is to make our lives worthwhile. Through the process of training the mind, and we are also able detect, education helps us to find the necessary and conducive factors that give rise to happiness. When we look at our lives within a social context, education as a vital role to play, how we fare in any given situation depends on the conduct of our body, and mind. Since mind is the chief a disciplined mind is essential. Happiness or sorrow in life depends on the power or intelligence of the mind; and how these experiences affect our lives also depends on the mind. Conduct of our body and mind can determine our state of being in the future. This is turn depends on the cast of our mind. When we misuse our mental potential, we make mistakes and suffer unpleasant consequence; when the minds potential is skillfully harnessed, we derive positive and pleasant results. Our state of mind and how the mind perceives different things greatly affects us because of the control our mind. This is a clear example of training, the mind is so important. We can consider the importance of training the mind, we might wonder the mind. This is partly correct because we are talking specifically about the human mind. The human mind does not have any existence independent of the human body. The consciousness that has a particular relation to the human body is referred to as a human
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consciousness. And the consciousness that has a particular relation with an animal body is referred to as an animal consciousness. The human mind or consciousness, we are talking about actually consist of vast number minds. It is obvious that these external bases are essential for a consciousness to arise. But the main cause of any mind is the preceding moment of consciousness; whole nature is clarity and awareness. This is referred to as the immediate condition.

3.7. The Effort and Energy in Practice Meditation

The mindfulness balances the mind. There are three enlightenment factors are arousing qualities. The first of these is the factor of energy or effort. Learning how to make the right effort is one the most questions for people. What does it means to make proper effort? First and foremost, it is simply the effort to be aware, to be mindful. Thus effort in insight meditation is not so much directed at changing the objects of our experience, but is the effort to see them directly with a clear mind and an open heart. Whenever we have a question about our effort, we can ask ourselves, Am I really look attention? Second energy or effort grows as we find our capacity to be full our practice. We tend to be sting with our effort. We think, I only have so much energy, and if I really practice meditation to mindfulness. This energy is the power of expansion and opening mind, it is a power of heart. If we are willing to bring a wholehearted effort to every aspect of our practice, the very effort itself brings more energy as we touch this great capacity within us. As one meditation master teachers: Cut all you bargaining.

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This does not mean that we have to strain or fight in our meditation practice or in our lives. Effort has the characteristic of supporting, upholding, and sustaining us it keeps us going forward uninterruptedly, without getting diverted or wasting our time. Energy and effort breathe life into values that we respect or cherish. They bring power to our actions. A factor that greatly supports the opening of energy in practice is exercise and care of the physical body. At certain deep stages sitting meditation can bring energy and lightness to the body. But most practitioners find that this is not sufficient. Through mind meditation, stretching, regular aerobics exercise, and movement we can help make the body supple vehicle for the powerful energy practice to open within us. As practice developing we must nourish mindfulness by learning to care for our bodies and live more fully in them. There is another level of this quality, which we can master as our practice grows. Classically, the Buddha spoke of four great effort, these go beyond the simple observation of the experience and express the potential we have for actually directing and purifying the mind. There are tricky practices because when misunderstood, they can inadvertently lead to an increase in judgment, aversion, and a gaining state of mind, they are important for more experienced meditation to explore and understand. The first great effort is to enhance and foster wholesome or skilled state that is already part of our make up. So, for example, we may see that generous thoughts arise in our mind. We make the effort to protect them and develop them, like helping a sapling grow into a strong tree by taking care of it. The second of the great efforts is the effort not to get entangled in unwholesome or unskillful states that have already arisen within us.
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So we standing from our own experience the suffering of that mind state, we disentangled ourselves, we let it go. This doesnt involve a condemning attitude toward the mind state or toward itself the energy is not a punitive or harsh one. Based on a clear understanding, we can simply move our minds in a direction of more happiness and peace. The third great effort is to encourage skillful and beautiful sate not yet arisen within us, to tap our enormous power and actively choose to develop qualities such as love and forgiveness and awareness. The fourth great effort is the effort to avoid unskillful state not yet arisen. If we know that certain situations produce unwholesome state within us, we can act with determination not to pursue them. We can manifest with our every action those things which we most care about. Developing a sense of the inner power of effort and energy is a great blessing in practice. With proper effort, we can personally and directly touch our hearts, we can discover the highest truths, and we can bring them into action in our day- to- day lives.

3.8. Consciousness the Self and selflessness

In Buddhism asserts selflessness, it is not that self is nonexistent. If Buddhists did assert that there are no person and are nonexistent, there world not be anybody to meditate on selflessness, and there world be no one with respect to whom one could cultivate compassion. And to understand the selflessness, one has to comprehend as to what we mean by self, the selfish self for a little and allow the mind to remain natural for this is very close to the mind that seeks the way. Self is the basis for the sixty-two private opinions;

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when we are beginning to become full of our own opinions, just sit quietly, the mind that is fettered discrimination, knowledge and dualism of thought blinds, we live in delusion cling to all things. The concept of the word self differs, diametrically in different references. In self-interest, it indicates the interest pertaining to the body-mind complex wherein the physical and mental pleasures are indicated. The body desires some sensual pleasures and the mind aspires for sparse happiness. But in the word self realization, the word self means something different from the body-mind complex. The self here means are energy which existed before this body came into existence and that which existed will continue residue of the personally of the people after body-mind has been removed. The most obvious from is selfishness, which violate the value of most people. But if we look closely at many of the popular approaches to grown and self-fulfillment, we often find self-centering at their core. There are little security guidance, wisdom or power in limited center of self. It is comes stagnant attention to the development of the self in the greater perspective of improving ones ability to serve, to produce, to contribute in meaningful ways, give context for dramatic increase in the life. In this world good and evil go together, they are just the obverse and the reverse sides of the same coin of life. Buddha Gautama is powerful combination of the spiritual profundity, moral strength of the highest order and a discreet intellectual reserve. He is one of those rate spirits who bring to men a realization of their own divinity and make the spiritual life seem adventurous and attractive, so, that may go forth into the world with a new interest and a new joy at heart.

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While his great intellect and wisdom gave Gautama Buddha comprehension of the highest truth, his warm heart led him to devote his life to save from sorrow suffering humanity, thus confirming the great mystic tradition that true immortals occupy themselves with human affairs, even though they possess divine mind. The greatness of his personality, his prophetic zeal and burning love for suffering humanity, made a deep impression on those with whom he lived, and gave rise to those legends and stories which are the modes of expression available to ordinary humanity, when it tries to express true things, in this case the personal superiority of the Buddha to the rest of them, and so Gautama the apostle of self-control and wisdom and love becomes the Buddha, the perfectly enlightened, the omniscient one, the savior of the world. Buddhas true greatness stands out clearer and brighter as the ages pass and even the skeptical- minded are turning to him with a more real appreciation, a deeper reverence, and a true worship. He is one of those few heroes of humanity who have made epochs in the history of our race with message for other times as well as their own. The Buddha himself said that by the force of their wisdom Boddhisattvas abandon all the delusions, but by the force of their compassionate method they never abandon sentient beings. To fulfill the wishes of other, it is very important to engage in the practice of generosity, and generosity itself should be reinforced by the pure observance of ethics, abstaining from inflicting harm upon others. Ethical practice itself should be completed by the practice, because we should have forbearance toward harm inflicted upon you by others, in order to engage in such practices, we must have strong effect. Without concentration, our practice will not be powerful. And without wisdom realizing the nature of phenomenal, we will not be
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able to guide others rightly on the path leading to the achievement of enlightenment.
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Enlightenment is traditional in Buddhism for one who has

become awakened. As Buddhism developed into a religious tradition, the term took on meanings that were distinct to each Buddhist culture and tradition. In the early Buddhism, the term was a gloss for the Sanskrit word, and referred to the individual, either Buddha or Arhant. Who had eliminated their impurities, cultivated the Eightfold path, and attained Nirvna. Mahyna meaning of the term came to be extended so as to include an experiential realization of emptiness (sunyata). Since Mahyna predicates a path in which there can be no ultimate realization of complete perfect enlightenment until all sentient beings are free, the general sense of the term enlightenment is dramatically altered. Nowhere is this change more explicitly encountered than in the class of literature known as praj, focusing on the perfection of wisdom. Since the basis intellectual content of Buddhism development as Chinese and Japanese reflects it is predominantly Mahyna orientation, enlightenment as a technical term is captured it is rendering as in Chinese. In the Buddha Dharma concern for other beings which is integral to the perception of the dependently arising nature of reality. It represents the extension to all other forms of existence of the love one feels for ones own life. It is not only directed to other human, where the Boddhisattva vows to remain in Samsara until the last blade of grass is enlightened. The experience of enlightenment attained an ancient biography of Buddha, which should have included an account of his life as Boddhisattva. The importance of such a biographical tradition is
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Encyclopedia of Buddhism, the middle path, vol.9, 517

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paramount for Mahyna, which is in it is essence nothing but the imitation of Buddha. It had been surmised that the Theravda made alternations in the biography by distributing it is parts and abbreviating it is earlier sections, thus underplaying the career of the Boddhisattva in the context of their controversy with the Mahsanghika, considerably elaborated and exaggerated this part. However, the growing popularity of the deeds of the Boddhisattva and the increasing realization of the vast difference between the Arhant and the Buddha led the Theravda too to elaborate the earlier life of Buddha as Boddhisattva and this found expression in Jatakas. In the Mahsanghika literature that the supernatural character of the Buddha and Boddhisattva was clearly spelled out through the elaboration, interpolation and transformation of the biographical, material which in some instances at least can be seen originally the biography of the Buddha among the Sarvastivadin. In all these, the Boddhisattva descends from the Tushita heaven and his birth is a supramundane event.

3.9. Consciousness states of Enlightenment

The relation between Hnnayna and Mahyna Buddhism, it is not always sufficient merely to compare their systems, which were developed in their own defense in refutations of other systematic school. In historical context one must deal not only with the Hnayna texts but also with the later systematic of the Mahyna commentaries. Attention must be given in particular to the general Buddhism development.

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We find in these effects that some of the important Buddhist Sanskrit terms have been Sanskrit incorrectly from pli, and the great change of meaning in themselves. Mahyna Buddhism which will be dealt with in relation to Hnayna tradition about difference practice and philosophy, each state on this way is of intrinsic value, value is intrinsic to each act and each transform consciousness, the entire inner and outer world, without any exception, as no eternal it was necessary to have a different theory of causality. Their integration and disintegration correspond to the origination and destruction of thing. But Buddhist philosophy did not believe in the existence of such immutable eternal bricks. Everything is void of eternal existence.

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CHAPTER IV: DEEPENING LEVELS OF PRACTICE MIND

The beginning of practice can be very difficult. We have already talked about how the five hindrances: desire, aversion, restlessness, sleepiness, and doubt, seem to assail us, sometimes one at a time and sometimes all at once, as a multiple hindrance attack. Part of the process of arriving is learning to work with these hindrances and use them to strengthen and deepen our practice, to arrive in the present takes skillful means in over coming difficulties and an initial opening of the heart. The level of practice is illuminated by the qualities of courage and renunciation. To learn something really new is not a matter of planning or thinking and analyzing. What is required is a clearing or emptying of the mind and the heart so that we can listen in a deep and new way. The willingness to empty ourselves and then seek our true nature way is an expression of great and courageous love. There are struggles we will go through, and the willingness to persevere and explore so much new terrain, to uncover so much of what has been hidden, can only come from an unwavering love for the truth. This love gives us patient us practice and gives us courage. There is also a degree of renunciation that is required. Learning a new way, new can not just act on our old habits and get lost us usual in our fears or desires. Instead, we must actually sit and face these forces directly. Such an opening up can be very uncomfortable, even overwhelming. We may feel unable or disinclined losing what we know, however, unsatisfying, for the unknown. But when we let go of

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the familiar and go fort with honesty and determination, everything we experience can serve to strengthen our understanding. A major aspect of arriving is letting the body settle down. A variety of physical pains come as we begin sitting still for extended period. Working with them takes a period of patient practice, the stretching our legs and stretching our ability to be present. As we get used to our meditation posture and as we learn to work more with physical pain by making it, too, an object of our gentle awareness, we begin to fell more comfortable and attentive. At this point we may experience the deeper dharma pains that come as we open to the release of tensions that have accumulated in our bodies, our shoulders, our jaws, our backs, our elsewhere over the course of our entire lives. With the growth of awareness, these knots held in the body begin to open more and more fully. Later on, at deeper stages, there may be still stronger physical sensations, starting releases of energy, hot fiery flashes, spontaneous movement of limbs, chills, prickles, powerful releases in our belies, our throats, our around, our hearts. A profound physical transformation often accompanies intensive meditation. For some, the opening of the body can be a long and fiery process. But for the first level what we most need to learn is to soften the body and allow the obvious knots and tension to release and open. Just as the body gradually settles, so too does the breath. We do not try to control the breath of body we simply pay attention to it as it changes naturally. We try to learn from it rather than direct it. Whether it is fast or slow, shallow or deep, we feel it, we watch it and allow the changes. This requires a surrender accepting and getting used to the whole range of breaths from very powerful movements to it is near- disappearance. Over time gradually the breath become calm
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insight. When this happens, we can use the gentleness and subtlety of the breath to draw down and carefully focus or refine our awareness. As we let the body and breath settle down, the next aspect of arriving is settling the mind. What do we see when we look at the mind? The constant change in the traditional scriptures the untrained and concentrated mind is referred to as a mad monkey. As we look for ourselves, we see that it is like a circus or a zoo in there. The parrot, the sloth, the mouse, the tiger, the bear, and the silent owl are all represented. It is like a fly wheel of spinning thoughts, emotion, images, stories, like, dislike, and so forth. There is ceaseless movement, filled with plans, ideas, and memories. Seeing this previously unconscious stream of inner dialogue is for many people the first insight in practice. It is called seeing the water-full. Already we begin to learn about the nature of mind. It is constant changes are like the weather: Today it rains, tonight it may snow. The earlier the sun was out. Sometimes it is muddy in the spring, and then the summer comes and the winds come. In the fall the leaves go, in winter the ice forms. We are like that, we are part of nature. Our meditation is not fulfilled by achieving some special state, but it is beginning to find a genuine relations ship to this organic change of body, heart, and mind that we are, we can then discover our spiritual practice in every season. So we practice and we see the water-full and we see all parts of ourselves. For the mind to become settled in the present moment, in the midst of so much change, it is necessary to develop a degree of steadiness and stability that is concentration. The type of concentration we are talking about involves a very careful attention to what is happening. Concentration means steadying
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the mind. It is like a candle flame in a windless place. It is learning to be wholehearted. Then we can sense in our most concentrated moments a unity of our body, spirit, and mind. To do things in this way is wonderful. To be concentrated is to learn how to give ourselves fully. Of course, in the beginning, training the mind is like training a puppy. We put the puppy down and say: stay. What does it do? It gets up and run a round stay It turn around again.After a while, slow though it is, it gets the point. Through practices, gentle and gradually we can collect ourselves and learn how to be more fully with what we do. But remember, this is bringing of the heart and mind to what we do build slowly, the development of concentration comes through nurturing an inner peacefulness. As our skill grows, we learn that the mind becomes concentrated, not through strain and struggle, but from letting go of anxiety about the past and future, and relaxing into the present. It is a natural process. Through our paying attention, again and gain, a quality of calm interest begins to grow and the mind lightly into the moment. The enlightened Lord Buddha delivers being by means of four basic methods. The first is by the display of marks and excellences, any of which will cause the person who contemplates them to put forth the resolution to seek Bodhi enlightenment. The second is by preaching the Dharma, the hearing of which enables being to awaken and enter the way. The third is his display of supernatural powers, which enables those who experience them to secure all manner of benefits of the Dharma. The fourth is the circulation of his name throughout the ten direction, which enables those who hear it, keep it, and concentrate their on it to eliminate their sins, generate good, and achieve deliverance.
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4.1. The Practice Methods Meditation

When we practice methods meditation are the notion of the path meditation came to recognize two major form of meditation; tranquilization of the mind (samatha), which is a form of meditative absorption involving trance, and insight meditation, whereby the meditation gains direct understanding of the nature of things, both form, however, demand that the meditation develop mindfulness, and have the powers of concentration necessary to apply the mind, to particular topic of meditation. The Theravada tradition developed a list of no fewer than forty subjects of meditation, suitable for different personality types and including things such as simple physical devices intended to develop ones powers of concentration, immaterial ethical attitudes, hard to grasp state of mind, and grasp reminders impermanence and no-self. Which meditation topic one used depended on ones character and on the recommendation of ones meditation master, but most people started off by focusing their attention on their breathing.
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Monks, there is one road, one path for being to purity

themselves, to transcend sorrow and grief, to overcome suffering and melancholy, to attain the right way, to realize nirvana, that is the fourfold establishment of mindfulness. What are four mindful? They are the mindfulness contemplation of the body, the mindfulness contemplation of the feelings, and so forth, the mindfulness contemplation of the thoughts, etc, and the mindfulness contemplation of the element of reality. 1. How does the monk practice the mindfulness contemplation of the body? In this way, He goes to the forests, or to the foot of a tree, or to an empty room, and he sit down, cross-legged, keeps his back
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Majjhima Nikaya. 1357p.

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straight, and directs his mindfulness in front of him. Mindfully, He breathes out; breathing in a long breath; he knows. I am breathing in a long breath;
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breathing out a long breath; he knows; I am breathing

out a long breath; breathing in a short breath; he knows; I am breathing in a short breath; breathing out a short breath; he knows; I am breathing out a short breath. He should be like a lathe operator who knows that. I am making a long turn, when he is making a long turn and that, I am making a short turn, when he is making a short turn,thus, O monks, a monk practices mindfully contemplating the body per se. First, he stays focused on his own body, or on the body of another, or on both his own body, and the body of another; second, with regard to the body, h stays focused on the phenomena of origination, or passing away; third, he sustain awareness. This is the body, in so far as wisdom and recollection allow, and he remains detached not clinging to anything in the world. Furthermore, when a monk is walking, he knows; I am walking, and when he standing, he knows, I am standing, and when he is sitting, he know, I am sitting, and when he is lying down, he know, I am lying down. Whatever posture his body may take, he knows that he is taking it, thus, o monks, a monk practices mindfully contemplation the body per se. And also, a monk is fully of what he is doing, both going, and coming, looking straight ahead and looking away, holding out his bowl or retracting it, putting on his robes, carrying his bowl, eating, drinking, chewing, tasting, defecating, urinating, moving, standing, sitting, sleeping, waking, talking, being quiet, thus, o monks, a monk practice mindfully contemplating the body per se.

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Majjhima Nikaya, 1355-1356,pp.

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And also, a monk considers his body per se from the soles of his feet upward and from the top of his head downward, wrapped as it is in skin and fills with all sorts of impurities. He reflects. In this body, there are hair, body-hair, nail, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, live, pleura, spleen, lungs, colon, intestines, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, lymph, saliva, snot, symposia, and urine. Thus, I monks, a monk practice mindfully contemplating the body per se And also, a monk considers his body with regard to the elements that compose it, he reflects. In this body, there are earth, water, fire, and airHe should think of these elements that make up the body as though they were pieces of carcass of a cow that a butcher had slaughtered and displayed in a marketThus, O monks, a monk practices mindfully contemplating the body per se. And also, if a monk should see corpse abandoned in a cemetery, dead one day, two, or three, swollen, turning, blue, and beginning to fester, he should concentrate on his own body and think. This body of mine is just like that one, it has the same nature, and it will not escape this fate. And should he see a corpse abandoned in a cemetery, being eaten by cows, hawks, vultures, dog jackals, or various kinds of vermin, he should concentrate on his own body and think. This body of mine is just like that one; it has the same nature, and it will not escape this fate.And should he see a escape abandoned in a cemetery, a skeleton still covered with some flesh and blood and held together by tendons, or without flesh but smeared with blood and still held together, or just bones to longer held together but scattered in different directions, here the bones of a hand, there the bones of a foot, here a tibia, there a femur, here a hipbone, there a backbone, over there skull, he should concentrate on his own body and think.
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This body of mine is just like that, it has the same nature, and it will not escape this fate. And should he see a corpse abandoned in a cemetery, bones bleached white as shell, old bones in a heap, bones that have completely decayed and become dust he should concentrate on his own body and think. This body of mine is just like that, it has the same nature, and it will not escape this fate. Thus, O monks, a monk practice mindfully contemplating the body per se. 2. And how, o monks, does a monk practices the mindfully contemplation of feeling? In this way, experiencing a pleasant feeling, he knows, I am experiencing a pleasant feeling; experiencing a unpleasant feeling; he knows, I am experiencing a unpleasant feeling; experiencing a feeling that is neither pleasant nor unpleasant, he knows, I am experiencing a feeling that is neither pleasant nor unpleasant. Experiencing a pleasant physical feeling, he knows, I am experiencing a pleasant physical feeling; experiencing a pleasant spiritual feeling, he knows, I am experiencing a pleasant feeling spiritual feeling, he knows, I am experiencing a pleasant spiritual feeling, experiencing an unpleasant physical feeling, an unpleasant spiritual feeling, a physical feeling that is neither pleasant nor unpleasant,,,, a spiritual feeling that is neither pleasant nor unpleasant, a spiritual feeling that is neither pleasant nor unpleasant, he knows, he is experiencing those feelingThus, O monks, a monk practices mindfully contemplation feeling per se, first, he stays focused on his own feelings, or on the feelings of another, or on both his own feeling, and the feelings of another, second, with regard to feelings, he stays focused on the phenomenal pf origination, or passing way, or both origination and passing away, third, he sustains the awareness, this is feelings, in so far as wisdom and recollection allow, and remains detached, not clinging to anything in the world.
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3. And how, O monks, does a monk practice the mind contemplation of thought? In this way, he knows a passionate thought to be a passionate thought; he knows a passionless thought to be a passionless thought; he knows a hateful- filled thought to be a hatefulfilled thought; he knows a hate -free thought to be a hate- free thought; he knows a deluded thought to be a deluded thought; he knows an undiluted thought to be an undiluted thought; he knows attentive thought to be an attentive thought; he knows a lofty thought to be a lofty thought; he knows a mediocre thought to be mediocre thought; he knows a supreme thought to be supreme thought; he knows a concentrated thought to be a concentrated thought; he knows a diffused thought to be a diffused thought; he knows a thought a free to be a thought a free; he knows a thought that still bound;to be such thought as they areThus, O monks, a monk practices mindfully contemplating thoughts per se, he stays focused on his own thoughts, or on the thoughts of another, or on both his own thoughts and the thoughts of another, with regard to thoughts, he stays focused on the phenomenal origination, or passing away, or both origination and passing away, he sustains the awareness, this is thoughts, in so far as wisdom and recollection allow, and remains detached, not clinging and anything in the world 4. And how, O monks, does a monk practices the mindfully contemplation of the elements of reality? In this way, he practices the mindfully contemplation of the element of reality with regard to the five hindrances. And how, does he do that? In this way, when there is within him sensual excitement, when there is within him no sensual excitement, he knows that sensual excitement is not occurring within me. When there is within him same ill will, he knows that, ill will is occurring within me; when there is within him no ill will, he knows,
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ill will is not occurring within me. And similarly he knows the presence and the absence within himself of laziness and lethargy, agitation, worry, and doubtThus, O monks, a monk practices mindfully contemplating element of reality per se. First, he stays focused on elements of reality within himself, or on element reality outside of himself, or on element of reality both inside and outside of himself Second, with regard to element of reality, he stays focused on the phenomenal of origination, or passing away, or both origination and passing away. Third, he sustains the awareness, this is an element of reality, in so far as wisdom and recollection allow, and remains detached, clinging to anything in the world. A monk also practices the mindful contemplation of the element of reality will regard to the five aggregates of attachment. And how does he do that? In this way, he reflects. Such is physical form, such is the origin of physical form, such is the passing away of physical form, such is feeling, such is the origin of feeling, such is the passing away of feeling, such is perception, such is the origin perception, such is the passing away perception. Such are karma constituents. Such is the origin of constituents. Such is the passing away of karma constituent. Such is consciousness. Such is the origin of consciousness. Such is the passing away of consciousness. A monk also practices the mindfully contemplation of the element of reality with regard to the six senses and sense-object. How does he do this? In this way, he knows his eyes, he knows visible forms, and he knows the attachments that develop in connection with the two of them,And similarly he knows his ears, and he knows sounds,He knows taste,He knows his nose and he knows smells,
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He knows his tongue and he knows taste,He knows his body and ho knows tactile thing, He knows his mind and he thoughts. And he knows the attachments that development in connection with any of them. A monk also practices the mindfully contemplation of the elements of reality with regard in the seven factors of enlightenment. How does he do this? In this way, when the first factor of enlightenment, which is mind is within him, he knows it to present, when it is not within him, he knows it is be absent. And similarly, he knows the presence and absence within himself of the other factors of enlightenment of Dharma. A monk also practices the contemplation of the element of reality with regard to the Four Noble Truth. How does he do that? In this way, he knows suffering the way it really is, and he knows the origination suffering the way it really is, and he knows the cessation of suffering the way it really is, and he knows the way leading to the cessation of suffering the way it really is.19

4.2. The Practice Benefits of Meditation in Buddhism

In addition to outlining the techniques and subject of meditation, the Buddhist texts may contain practical advice of a more down to earth type, in order help meditative, especially, beginner deal with some of the hindrances that may interfere with their practice. Extraordinary powers such as flying through the air are Buddha said to be achievable by a meditative in the fourth trance, the highest level of the realm of form. But samadhi meditation does not stop
Source: Translated from Satiptthana sutta in the Majjhima- Nikaya. V.Trenckner (London: pali Text Society, 1888) 55-65pp
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there. Instead, meditative is encouraged to proceed beyond the realm of form to the trances of the formless realm, in which concentration moves from it is focus on material objects to successive one point contemplation of the spheres if infinite space, infinite consciousness, nothingness, and then neither perception nor non-perception. All of this can culminate in what is known as the trance of cessation is a state in which all mental and bodily functions are suspended. The meditative in such a state does not have thoughts, feeling, sensory aware of either the outside or the inside, the meditation before entering cessation must set a time limit for their trance or predetermine circumstances that would occasion their emergence from it, lest they not be able to out of it. Because they are immune to all sensory stimuli, no amount of shouting or shaking would serve to awaken them. Typically, the time limit set for the trance of cessation seems to be no more than seven days, although Buddhist legends do recount the cases of monks who, rather than dying, enter into cessation with the intention of emerging from it only at the time of the future Buddha Maitreya. The relationship of the trance of nirodha (dissolution) to nirvana is not easily explained. Sometimes the two terms are very nearly equated, in both states, the normal process of karma continuity are interrupted. Alternatively, the trance of cessation, because it is not permanent, is seen as meditative foretaste of nirvana in this life, something that inspires one to go on. On the other hand, it should be noted that the Buddha attain nirvana or pass into parinirvana from the trance of cessation, but only after down to the level of the fourth

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trance, still in the realm of from and consciousness, This too may be another expression of the Buddhist notion of the Middle Path20 What then is the trance of cessation? It is the shutting down, by means of progressive cessation of the mind and all mental factors. Why do people enter the trance? They become tired of the arising and falling of karma constituents and enter the trance thinking. May we dwell in bliss by becoming without thought, and here and now experience the cessation that is nirvana. How does entrance into the trance occur? A monk who wishes to enter the trance of cessation finishes his meal, cleans his hands and feet, and sits down on a specially prepared seat in a secluded places, he crosses his legs, sits up straight, and establishes mindfulness in front of him. He then enters the first level of trance, emerging from it, has insight into the fact that it is constituted by elements that are impermanent, suffering, and devoid of any selfThen he enters the second trance level, emerging from it, has insight into the fact that it is similarly so constituted. And so it is with the third trance level, the fourth trance level, the trance of the sphere of infinite space, and the trance of the sphere of infinite consciousness. He has insight into the fact that all of them are constituted by elements that are impermanent, suffering, and devoid of any self. Then he enters the trance of the sphere of nothingness and emerging from it, carries out the fourfold preparation: (1) He revolves that no damage will come to the property of others, that such thing as his robe and bowl the seat he is on, and the room, he is in will not damaged or destroyed by fire, flood, wind, thieves, rats, and the like while he is in a trance.
Alternative English translation, Bhikkhu Nvaramoli, the Path of Purification, Shambhala, publications, 1976, 433-35 p.p
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(2) He revolves that he will emerge from his trance should his services be required by the Sangha for the carrying out of any formal Sangha. (3) He revolves that he will emerge from his trance should he be called by the teacher for the imparting of the Dharma. (4) He determines how long his remaining life span is, so that his trance will not be cut off by death. Now when, after emerge from the trance of the sphere of nothingness, he has carried out this fourfold preparation, he enters the trance of neither perception nor non-perception. Then after one or two moments of thought have passed, he achieve mindlessness, he reached the trance of cessation. Why do his thoughts not continue after one or two moment? Because he is applying himself to cessation, the monk, who has yoked together both tranquility, insight, and the mounted through the eight trances is practicing progressive cessation, he is not striving for the trance of the sphere of neither perception nor non-perception. If a monk enters the trance of the sphere of neither perception nor non-perception without carrying out the fourfold preparation upon emerging from the trance of the sphere of nothingness, he will not be able to achieve mindlessness, and will have to return to the sphere of nothingness. What is the duration of the trance? It lasts for the length of time the monk has set for it, unless it is interrupted by death, by duty to the Sangha, or by a call from the teacher. How does one emerge from it? Emergence from the trance of cessation is of two types for a non-return, by the attaining of the fruit of non-returning for an Arhant, by attaining the fruit Arhantship.

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What is difference between one who is dead and one who is in the trance of cessat6ion? When a monk is dead or when he has passed away? All the elements that constituted his body, speech, and mind cease and are still, his life is ended, his bodily warmth subsides, and he is out off from the sphere of the senses. When a monk enters the trance of cessation are all the elements that constitute his body, speech, and mind cease and are still, but his life is not ended, his bodily warmth does not subside, and he is not cut off from the sphere of the senses. Is the trance of cessation kammically constituted or not? It should not be thought of kammically constituted or not kammically constituted, as worldly or superabundance. Why? Because it does not have independent self-existence, but since one who attains it co0mes to attain it, it can be thought of as being produced, not produced.

4.3. The Path Practice Three Endeavours

The first step in embarking on the path, whether as a layperson or as a monk or nun is to take refuge in the Three Jewels (the Buddha, the Dharma, and the Sangha) in Theravada countries the refuge formula is commonly recited in Pli by monastic and laity alike on virtually every Buddhist occasion, and some repeat it every day as part of their own personal religious routine, it represents, therefore, not only a commitment, but also recommitment to the Buddhist way, it is usually followed by a commitment to up holding the five precepts taking by the Laypersons, ten precepts taking by the Novice-Monks; ten precepts taking by the Novice-Nuns, two hundred and fifty taking the for Bhikkhus, two hundred and forty eight taking by for Bhikkhunis.

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(1) What is called precepts (Sil)? Is control of body, and mind, those who are fully disciplined in this regard will effortlessly achieve purity in these three things, Boddhisattvas who wish to establish in morality all being in the boundless world systems, should attend to morality for the well being of the world. That is what the wise call is perfection of morality while practice precepts the development wisdom. (2) What is called concentration (Dhyna)? This is the time to cultivate wisdom, the Hnayna or lesser vehicles can not to enter Nirvana which to liberation, Boddhisattvas consider the well-being of the world, and impatiently eager to become Buddhas, they undertake the practice of meditation with constant diligence the enlightenment to nirvana. (3) What is called wisdom (Praj)? These meditation practices starting with giving are even more resplendent, when they are set with a jewel is one in three jewels, for in these practice that can proceed independently in developing their own aim, there is commonality of purpose that wisdom instills throughout all of them and that is like the continuity the mind give to the senses. Just as a bodily frame which unsuited for activities devoid of vitality, has no luster, so do these accomplishments lack luster, when they are rendered dumb by being connected to wisdom.

4.4. The Conscious Conduct

The conscious conduct or virtue means acting harmoniously and with care toward the life around us. For spiritual practice to develop, it is absolutely essential that we establish a basis of moral conduct in our lives, if we are engaged in actions that cause pain and conflict to

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ourselves and others, it is impossible for the mind to become settled, collected, focused in meditation, it is impossible for the heart to open. To a mind grounded in unselfishness and truth, concentration and wisdom develop easily. The Buddha outlined five areas of basic morality that lead to a conscious life. These training precepts are given to all students who wish to follow the path of mindfulness. There are not given as absolute commandments, rather, they are practical guidelines to help us live in a more harmonious way and develop peace and power of mind. As we work with them, we discover that they are universal precepts that apply to any culture in any time. They are a part of basic mindfulness practice and can be culture in our spiritual life. The spirit of this precept asks us to look at the motivation behind our actions. To pay attention in this allows us to discover how sexuality can be connected to the heart and how it can be expression of love, caring, and genuine intimacy. We have almost all been fools at sometime in our sexual life, and we have also use sex to try to touch what is beautiful, to touch another person deeply. Conscious sexuality is an essential part of living a mindfulness life. Refrain from the heedless use of intoxicants is the fifth precept. It means to avoid taking intoxicants to the point of making the mind cloudy and to devote our lives instead to developing clarity and alertness. We have just one mind, so we must take care of it. To enter the human realm, to establish a ground for spiritual life, requires that we bring awareness to all the actions in our world, to our use of intoxicants, our speech, to all of our actions. Establishing a virtuous and harmonious relationship to the world brings ease and lightness to the heart and steadfast clarity to the mind. The foundation virtue brings great happiness and liberation in itself and is the precondition
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for wise meditation. With it we can be conscious and not waste the extraordinary opportunity of a human birth, the opportunity to grow in compassion and true understanding in our life.

4.5. The concentration of Mind

We are foundation of conscious conduct, the first steps of the mindfulness way, grows the second aspect of the path, which is called the development of Samadhi or steadiness and concentration of mind. As we bring the grace and harmony of virtue into our outer lives, so we can begin to establish an inner order a sense of peace and clarity. This is the domain of formal meditation and it begins with training the heart and mind in concentration. It means collecting the mind or bringing together the mind and body, focusing ones attention on ones experience in the present moment. Skill in concentrating and steadying the mind is the basic for all types of meditation and is in truth a basic skill for any endeavor, for art or athletics programming or self-knowledge. In meditation, the development of the power of concentration comes through systematic training and can be done by using a variety of subjects, such as the breath, visualization, or particular feeling such as loving kindness. We will speak much more fully about the art of concentrating the mind in later chapters, since it is so important. Most fundamentally it is a simple process of focusing and steadying attention on an object like the breath and bringing the mind back to that object again and again. It requires that we let go of thoughts about the past and future, of fantasies and attachment, and bring the mind back to what is actually happening the actual moment of feeling, of touching the breath as it is. Samadhi does not just come of itself, it takes practice. When is wonderful is the discovery made

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by the Buddha and all great yogis that mind can actually be trained. This is exactly what the Buddha did he sat, concentrated his mind, and looked within. To become a yogi an explored of the heart and mind we must develop this capacity as well.

4.6. The Wisdom in Buddhism

Built on the foundation of concentration is the third aspect of the Buddhas path of awakening clarity of vision and the development of wisdom. In our lives there is much we do not see. We are too busy to see or we forget learned about our capacity to see in new ways. Our steady and careful observation of the body, heart, and mind can bring about the growth of understanding and wisdom. Wisdom comes from directly observing the truth of our experience. We learn as we become able to live fully in the moment, rather than being lost in the plans, memories, and commentaries of the thinking mind. There is a big difference between drinking a cup of tea while being there completely, and drinking a cup of tea while thinking about five other things. It is only by being fully in the moment that the fundamental questions of the heart can be answered; it is only in the timeless moment that we can come to that intuitive, silent knowing of the truth; it is intuitive wisdom that liberates us.

4.7. The Path True Meditation

This are several intensive meditation retreats, has focused primarily on the deepening of the inner meditative process, the hindrances one encounters, skillful means of mastering them, and the understandings and wisdom that can arise while in meditative silence. To integrate this understanding into our lives and actions is the whole

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of practice. Whether we are sitting in formal meditation or living the Dharma in action, the practice is never a matter of learning formulas or imitating others, it is essential that we honor the fundamental principle of virtue and of training the mind. But we must also be willing to leap into the unknown in each new moment, and that requires courage and simplicity. Theravada meditation builds on a foundation of moral virtue to use right effort, right mindfulness and right concentration as mental tools to cultivate the mind and thus develop wisdom. Right effort serves to enable the meditative to develop and sustain the specific kind of activity that meditation is for it is not a passive thing. It also serves to undermine unskillful states of mind which intrude on the process of meditation. To present such states arising, the meditative practices guarding the sense- doors, being circumspect about how we relates to sense-objects, so that they do not trigger habitual response of desire, aversion or confusion. Mindfulness is the process of bearing something in mind be it remembered or present before the senses or mind with clear awareness. It is defined as not floating away, that is an awareness which does not drift along the surface of things, but is a thorough observation. One can be mindful of the passing sensations involved in the action of lifting an aim or of changing feelings as they pass through the mind. Each way, mindfulness observes judgment, within habitual reaction, but clearly acknowledges what is actually there in the flow of experience, noting it is nature. It has been described as a kind of bare attention which sees things as if for the first time. It is by mindfulness. For example, that one clearly remembers a dream without confusion and without elaborating the dream further, mindfulness is
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critical to the process of meditation because without it is careful observation, one can not see things as they really are. Peoples normal experience of concentration usually varies from a heart paying attention. When most extraneous chatter subsides in the mind, in the Buddhist meditation in common with many other forms of meditation such as Hindu Yoga, aims to cultivate the power of concentration till it can become truly one pointed, the mind becomes free from all distraction and wavering, in a unified state of inner stillness. In order for meditation to develop appropriately, the tools must be used in the right way. If we attempted to develop strong concentration on an object, but without proper vigour or effect, we would become sleepy. If we vigourly developed concentration without also using mindfulness of the object, we could become obsessed or fixated on the object, this being concentration, then, if developed on the basis of right effect in unison with right mindfulness, is right concentration. The development of concentration and mindfulness to high degrees is in fact the basis of one of the two main types of meditation. This is known as Samatha, or calm meditation, an object is chosen, mindfulness applied to it, and concentration is focused on specific aspects of the object. As concentration develops, mindfulness is developed as an adjunct which cultivates full presence of mind.

4.8. The Attain Wisdom in Concentration

Built on the foundation of concentration is the third aspect of the Buddhas path of awakening clarity of vision and the development of wisdom. In our lives there is much we do not see. We are too busy to see or we forgot or have not learned about our capacity o see in
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new ways. Our steady and careful observation of the body, heart, and mind can bring about the growth of understanding and wisdom. Wisdom comes from directly observing the truth of our experience. We learn as we become able to live fully in the moment, rather than being lost in the dreams, plans, memories, and commentaries of the thinking mind. There is a big difference between drinking a cup of tea while being there completely, and drinking a cup of tea while thinking about five other things. There is big difference between taking a walk in the wood and really being there, and taking a walk and fundamental question the heart can be answered, it is only the timeless moment that we can come to that intuitive, silent, knowing of the truth. It is intuitive wisdom that liberation us. This is essential to study acquire an education. Training the mind is a process of familiarization. In the Buddhist context meditation, refers to the positive transformation of the mind, that is to the elimination of it is defective qualities and the improvement of it is positive qualities. Through meditation we can train our minds in such a way that negative qualities are abandoned and positive qualities are generated and enhanced. In general we can discuss about two types of meditation: analytical and single-point. First, the object of meditation is put through a process of analysis in which one repeatedly attempts to gain familiarity with the subject matter. When the practitioner has gained a good deal of certainty about the object of meditation, the mind is made to concentrate on it without further analysis. The combination of analytical and concentrate meditation is an effective technique to familiarize the mind with the object of meditation, and thus help to train the mind properly.

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Second, we must recognize the importance of training the mind. It arises from the fundamental fact that each and every one of us innately desires happiness and does not want misery. There are natural human characteristic that do not have to be create. This desire is not wrong. The question is, how do we achieve these objectives of realizing happiness and relinquishing misery? The basic purpose of education, for instance, is to gain happiness and avoid misery. Individuals struggle through the process of education so that they can enjoy a successful and meaningful life. With education we can increase happiness and reduce misery. Education takes various forms nevertheless are all of them are essentially intended to help train and shape the mind. The mind has power over the body and speech, and therefore any training of body and speech must begin with the mind. Put in another way, for any physical or verbal training to take place, there must first be a motivation. The mind sees the advantages of such training and generates increase in it. The purpose of training the mind is to make our lives worthwhile. Through the process of training the mind we learn many new things, and we are also able to detect and identify numerous defects or things that can be removed or corrected. Now the task we face is to discover the means and methods that can enable us to eliminate what is wrong and assemble favorable conditions for transforming our minds. This is crucial. In our everyday life, education helps us to find the necessary and conducive factors that give rise to happiness. In the process, we are also able to abandon the factors that make us miserable. Thus, through education, we aim to make our lives happy and worthwhile. When we look at our lives within a social context, education has a vital role to play. How we fare in any given situation depends on the conduct of our body, speech, and mind. Since mind is the chief, a
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disciplined mind is essential. Happiness or sorrow in life depends on the power or intelligence of the mind. And how these experiences affect our lives also depends on the mind. The conduct of our body, speech, and mind, now we can also determine our state of being in the future, this is in turn depends on the cast of our minds. When we misuse our mental potential, we make mistake and suffer unpleasant consequence. On the other hand, when the minds potential is skillfully harnessed, we desire positive and pleasant result. Our state of min and how the mind perceives different things greatly affects us. Because of the control they have over their minds, some people are little disturbed by failure or adverse circumstance. This is a clear example of why training the mind is so important. Having considered the importance of training the mind, we might wonder what the mind is. If we ask them, most people respond by rubbing their heads and then pointing to their brains. This is partly correct, because we are talking specifically about the human mind. The human mind does not have any existence independent of the human body. The consciousness that has a particular relation to the human body is referred to as a human consciousness. And the consciousness that has a particular relation with an animal body is referred to as an animal consciousness. The human or consciousness, we are talking about actually consists of a vast number of minds, some subtle and some coarse. Many of the coarser types are connected to a sense organ like the eye, and many of them are definitely connect to the brain. It is obvious that these external bases or factors are essential for consciousness to arise. But the main cause of any mind is the preceding moment of consciousness. Whole nature is clarity and awareness. This is referred to as the immediate condition.
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Buddhist philosophy very clearly describes the guidelines and the methods by which it is possible to obtain an omniscient mind the highest quality of mind representing the full consummation of it is potential and power. In order to realize the final fruit of the omniscient mind, we need to train in it is complete and correct cause we must also ensues that we maintain the proper sequence of training. This is why the text states: Also from among these cause and condition, we should cultivate correct and complete cause. If we put the wrong causes into practice, even if we work hard for a long time, the desired goal can not be achieved. It will be like milk a cows. Likewise, the result will not be produced when all the causes are not put into effect. For example, if the seed or any other cause is missing, then the result, a sprout and so forth, will not be produced. Therefore, those who desire a particular result should cultivate it complete and unmistaken cause and condition. Besides assembling complete and correct cause, it is essential to train in the right sequence of causes for the mind to expand and become omniscient. For example, in order to prepare a delicious meal, the mere collection of all the necessary ingredients is not enough. We need to know how to assemble the different ingredients like oil, spices and so forth, in order to achieve the desired flavour. The Buddha establishes the correct causes and means to achieve omniscience. He says that anyone interested in omniscience should practice the awakening mind of bodhisattva, which is based on compassion. The practice should be supported by the six perfections, which special emphasis on the union of calm abiding meditation and special insight. Therefore, the aspects of practice known as method
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and wisdom should be seen as so complementary that they are regarded as inseparable. This also implies that compassion is the root of the Buddhas doctrine, and that the entire body of teachings contained in both the greater and lesser vehicles is based on compassion.

4.9. The Practice Compassion in Meditation

Compassion is essential in the initial stage in the intermediate and in the final stage of spiritual development. In accordance with this human beings teaching, the Buddha great compassion, pledge to attain the state of omniscience for the welfare of all sentient being. This determination is the awakening mind of Buddha, which is an altruistic thought, derived from compassion. Then by overcoming their self-centered out look, they engage eagerly and continuously in the very difficult practice of accumulating merit and insight. By the power of generating the awakening mind of Boddhisattvas, they undergo the Boddhisattvas training, which includes developing the six perfections, without questioning how long it will take to fulfill it. As a result they are gradually able to accumulate immense merit and insight without much effect. This is practice the compassion. We will certainly complete the collection insight of compassion. Accomplishing the accumulation of mindfulness insight is like omniscience itself in mind. Therefore, since compassion is the only root of omniscience, we should become familiar with this practice from the very beginning. In here discuss mentions compassion is the only root or foundation of omniscience, the compassion is an essential cause of

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omniscience, but does not negative other causes and condition. It emphasizes the point that compassion is a necessary cause because omniscience can not be achieved without compassion. If compassion alone were sufficient, then the earlier statement about the need to train in compassion, the awakening mind of Boddhisattvas and skillful means would be contradicted. The Buddha emphasizes the important of compassion. It is on the basis of compassion that the awakening mind of Boddhisattva is generated, and the individual engage in the deeds of a Boddhisattva and so attains enlightenment. The corollary of the thesis is that without compassion, without this altruistic attitude it is impossible to practice the Mahyna deeds of bodhisattva such as the six perfections. The Buddha had already achieved all their own goals, but remains in the cycle of existence for as long as there are sentient beings. This is because they possess great compassion. They also do not enter the immensely blissful abode of nirvna, considering the interests of sentient beings first, they abandon the peaceful abode of nirvna as if it were a burning iron house. Therefore, great compassion alone is the unavoidable cause of the non-abiding nirvana of the Buddha. Compassion is highly commended in many treatises, and it is importance can not be overemphasized. Initially the awakening mind of Boddhisattvas is generated with compassion as the root or basic. Practice of the six perfections and so forth is essential if a Boddhisattva is to attain the final goal. In the intermediate stage, compassion is equally relevant. Even after enlightenment, it is compassion that induces the Buddhas not to abide in the blissful of complacent nirvana. It is the motivating force enabling the Buddhas to enter non-abiding nirvana and actualize the truth body, which
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represents fulfillment of own purpose, and the form body, which represents fulfillment of the needs of others. Thus, by the power of compassion, the Buddhas serve the interests of sentient beings without interruption for as long as space exists. This shows that the awakening mind of Boddhisattvas remains crucial own after achieving the find destination. Generally, in the Buddhist tradition, philosophical views do not have to be proved by scriptural authority alone. In fact, individuals must rely primarily on logic and reasoning to again faith and conviction in the philosophy. Objects of knowledge can be broadly classified as obvious phenomenal, partially concealed phenomenal, and completely conceal phenomenal. There is no need to use logic to prove the existence of obvious phenomenal. We can experience and understand them directly and thus ascertain their existence. Since partially conceal phenomenal can not be ascertained through direct experience, they need to be established by applying logic. The object of analysis is then understood by inferential cognition based on experience. Several lines of reasoning may be necessary to achieve the purpose. People whole understanding is of in initial level of development can not possible examine completely concealed phenomenal through the science of logic. Such phenomenal can hardly be established in relation to our experience either. This is where we have to rely on valid scriptural authority. The reliability or authority of scriptural teachings needs to be established first. Likewise, the validity or credibility of the teacher who gave such teachings must be proven. Scriptural authority must be able to withstand a three tier analysis, that teachings concerning obvious phenomenal are not contradicted by direct apprehension, that teachings concerning partially obscure phenomenal are not
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contradicted by inferential cognition, and that it is teachings concerning very obscure phenomenal are not contradicted by inferential cognition based on faith. The validity of such scriptural authority in turn should be tested by logical reasoning. As it is taught that the teachings are true or valid in relation to the main meaning or the chief goal their validity concerning other goals can be understood by inference. Our chief goal is the state of definite goodness, while favorable rebirth as a human being is an ordinary. So when teachings that propound the process for realizing definite goodness are not found to be faulty under logical examination, it is simply not possible for them to be faulty with regard to the ordinary goal. It is a matter of common sense that when something is true with respect to the difficult aspects of a question, it is being true concerning simple matter is beyond doubt. Further, the teacher who gave these teachings was an honorable and dependable person. We gained our realization through the power of our practice of compassion. Because we processed the great compassion, we are truly motivated to benefit all sentient beings. By the force of great compassion, we gave the teachings in order to demonstrate the course of the path that helped person to eliminate the obstacles and transcend to the state of highest perfection. The Buddha taught in the light of his own experience, and since he had direct realization of ultimate reality he was extremely proficient in revealing the truth. His service was unconditional and tireless, and he was prepared to work in the interest of sentient beings for eons irrespective of the nature of the task involved. Understanding and reflecting on these points should help us gain conviction in the validity of his teachings.

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For these reasons, it is said to be wise to cite certain textual teachings to substantiate a practice. Such a process has a great purpose, it dispel numerous unwarranted doubts and instill new insight.

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CHAPTER V: CONTEMPLATION THE NATURE OF SUFFERING IN BUDDHISM

The compassionate mind has the nature of wishing all suffering beings to be free from suffering. Meditate on compassion for all sentient beings, because the beings in the three realm of existence are intensely tortured by the three types of sufferings in various forms. The Buddha has said that heat and other types of pain constantly torture beings in the hells for a very long time. He has also said that hungry ghosts are scorched by hunger and thirst and experience immense physical suffering. We can also see animals suffering in many miserable ways they eat each other, become angry and hurt and killed. We can see that human beings, too, experience various acute kinds of pain. Not able to find what they want, they are resentful and harm each other. Suffer the pain of losing the beautiful things they want and confronting the ugly thing they do not want as well as the pain of poverty. After establishing the process of training by which we learn to see suffering sentient beings as lovable and attractive. This is not one sentient being who is not tortured by each of them. Sentient beings in the three higher realms in the cycle of existence may enjoy temporary contaminated happiness or some neutral feelings, but in the final analysis, they are under the influence of pervasive misery. And as such, they are worthy of compassion. There are those whole minds are bound by various fetters of disturbing emotion like craving desire. Others are in turmoil with different types of wrong views. These are all causes of misery. Therefore, they are always painful like being on a precipice.

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The misery of suffering refers to what we usually recognize as suffering, physical pain, sickness, mental anxiety. We usually recognize as happiness or impure is characterized as the misery of change. Contaminated happiness is not perfect happiness, but rather the mere absence of the grower kinds of suffering. Since contaminate happiness does not last, but is brought to an end unpleasantness, it is characterized as the misery of change. Pervasive misery refers to sentient beings collection of mental and physical constituents, known as the contaminated aggregates, which result from past karma and disturbing, and act as an agent to generate further karma and disturbing emotions. There may be occasions when we are disturbed by neither the misery of suffering nor the misery of change. But as long we are not separated from contaminated mental and physical aggregates, they will continue to provide the basis for various kinds of misery. And when they come into contact with the appropriate factors and conditions, suffering is bound to arise. Therefore, it is essential to think about these three types of misery. The next step in this process of mental training concerns, the will to be free from such misery, it is crucial that we identify the true nature of these suffering in order to generate a desire to be free of them. Even animals understand the misery of suffering as unbearable and wish to be free from it. Both Buddhists and non-Buddhists who seek the qualities of higher realms, like those of the higher levels of concentration and the formless world, understand the misery of change as unpleasant, they are able to free themselves temporarily from the misery of suffering. When they reach such higher realms, like those below the fourth level of concentration, where there is only the feeling of neutrality, they are temporarily free from the misery of change. Those in the fourth meditate stage and in the formless realms
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are temporarily free from the first two types of misery. Recognizing pervasive misery is the catalyst that stimulated individuals to seek the state of liberation. When they apprehend it is true identify, they generate a sense of disgust. They become aware of the disadvantages of disturbing emotions and their instability. Understanding the flaws of the disturbing emotion must precede understanding the flaws of the contaminated mental and physical aggregates. Seeing the flaw or drawbacks of the disturbing emotions provokes us to try to part from them. When we dominate our disturbing emotion, we gain what is known as nirvana or liberation. Proper identification of pervasive suffering and a strong dislike for it are the determining factors in the process of developing true renunciation or the will to gain liberation. This concept can be interpreter in two ways, which can be illustrated by an example. Firstly, anything impermanent disintegrates and changes every moment. For instance, an omniscience mind is impermanent, and it too shares the same nature of disintegrating moment by moment. Secondly, an impermanent phenomenal has no independent identity and is under the influence of other factors like it is causes and conditions. As such, pervasive suffering does not remain constant even for a moment, but is in a stead process of disintegration and change. In the preceding lines, the author outlines the steps of meditation on compassion. Compassion is with that all sentient beings free from suffering and it is causes. In order to train the mind to be compassionate we must maintain a practice that includes both formal meditation sessions and awareness during the period that follows. That is not only should a practitioner train to generate a compassionate mind during formal meditation, but also during
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activities like walking, sleeping, sitting, working, and so forth. If we can maintain such a program, we will be able to make good use of the different experienced we have during the post meditation period, which will enhance our development of a compassionate mind. On the other hand, if we do not cultivate awareness and mindfulness during the post meditation period and our mind wander, the process of our meditation will be slowed. This is definitely a fault to be corrected. We must try to retain the flavour or essence of our practice meditation. This will greatly aid the progress of our realizations during the session, and those realizations in turn will contribute to our spiritual development during the post meditation period. When we are meditating on compassion, we specifically focus on a sentience being who is experiencing suffering, as we did during our meditation on equanimity, our meditation on compassion will be more effective. Initially, we can visualize the intense suffering of being in the unfortunate realms we can also meditate on compassion for those who are indulging in forceful negative action, which possess the three factors of intention, the action and compassion. Although they may not presently be experiencing great misery, they are accumulating powerful causes, to experiences it later. We meditative along these lines, it will greatly help us train our mind to become compassionate toward each and every sentient being in the cycle of existence all of them are under the sway of disturbing emotion, slaves to the ignorance that it a misconception of true existence and selfcenteredness. There are some of the many techniques by which we train to develop an even minded attitude. It is important to maintain this kind of meditation procedure and accumulate the positive potential of merit. Eventually our ordinary compassion toward miserable beings
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can be enhanced and transformed into a more purified state. The compassion we feel at present is usually mixed with attachment. But the presence of this compassion also indicates that we have the basis for true compassion. Occasionally we also generate spontaneous compassion toward strangers in great pain, wondering what we can do to alleviate their suffering. This is an expression of our innate compassion. It is crucial that we recognize this fact, cherish this compassionate thought, and then promote and enhance it. If we do not possess this innate compassion, try to cultivate it, and make every effort to develop it. In the course, such compassion, however, insignificant it may seem to be at present, can expand infinitely. The text now explains the measure of having cultivated such compassion, Just as a mother responds to small, beloved, and suffering child, when you develop a spontaneous and equal sense of compassion toward all sentient beings, you have perfected the practice of compassion. And this is known as great compassion.21 In the depths of your heart you have great care and concern for your beloved child whatever you are doing, whether you are walking, sitting, talking. If you are able to cultivate such a mind toward all infinite sentient being, thinking how it would be if they were free from suffering, and if such a mind arises automatically, without your need to rely on special seasons that is an indication that you have cultivated genuine great compassion. Whatever realization you want to cultivate, you must first know what the object of your attention is what causes and condition you need to cultivate to be able to generate such a realization, you need to do some preparation. Having gained familiarity and some experience
21

Stage of meditation the Dalai Lama 2001, by Kamalashila , 20 vanzhall Bridge road, London , SW-IV 25A. 65p.

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in such a process of practice, you may not need to cultivate any additional understanding. But using analysis and investigation, you should cultivate a strong feeling within that really moves your mind. That is called actual experience and it is of two kinds contrived experience and uncontrived experience. Contrived experience refers to those feeling that arise within your mind as a result of using subtle reasons and depending on quotations from the scriptures. When you do not engage in analysis and investigate, you do not get such experience. After having cultivate such a contrived experience. If you continue the process of strengthening and developing it, a time will come when you encounter a particular situation such that, without having to rely in a quotation or a reason, a strong feeling automatically arises within your mind. That is called uncontrived experience. When you achieve such an uncontrived experience of compassion that is an indication of having cultivated a genuine great compassion, then the text discusses the process of meditation on loving kindness. The measure of having cultivated loving kindness is similar to the measure of having cultivated great compassion. Compassion is a mind wising that sentient beings be free from suffering, and loving kindness is a mind wishing that they meet with happiness. Loving kindness induces compassion, and compassion induces the special attitude. The special attitude here means that you nor only mentally think how good it would be if sentient being were free from suffering, but you voluntarily take responsibility for actually engaging in the work of delivering sentient beings to the state of liberation andhelping them remove their sufferings.

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5.1. Consciousness of Suffering

Every one of us is full anxieties because of this material existence. Our very existence is in the atmosphere of non-existence. Actually we are not meant to be threatened by non-existence. Our existence is eternal. But some where or other we are put into as at. As at refers to that which does not exist. Unless one is awakened to this position of questioning it suffering, unless we realizes that we do not want suffering but rather wants to make a solution to all sufferings, then one is not to be considered a perfect human being. Humanity begins when this sort of inquiry is awakened in ones mind. Every activity of the human being is to be considered a failure unless we inquire about the nature of the absolute, therefore, those who begin to question why they are suffering or where they came from and where they shall go after death. Since every living entities is an individual soul, each is changing our body every moment manifesting sometime as a child, sometime as a youth, and sometime as an old man. Yet the same spirit soul is there does not undergo any change. This individual soul finally changes the body at death and transmigrates to another body; and since it is sure to have another body in the next birth either material or spiritual, there is no cause for lamentation on account of death. Rather one should of body account for varieties of enjoyment or suffering. According to ones work in life, as the embodied mind continually passes, in this body from boyhood to youth to old age, the should similarly passes into another body at death. The self-realized mind is not bewildered any such change. The activities of the body or the figurative of body are conducted by the particular modes of nature. The mind, although subjecting themselves to the conditions of the

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body to beyond those condition, if we so desires owning only to forgetfulness of our superior nature, we identifies with the material body and therefore suffers. A calm mind is eternal servant of parcel. Buddha comes into contact with illusion due to the desire to lord it over illusion, and that is the cause of his illusion sufferings. This is suffers and cause suffering. Body is the effect of the sense. The senses are instrument for gratifying desire and instrument sense by material nature, the living entity is blessed or damned with circumstance, according to it is past desire and activity of material nature in various residential quarters and attendant enjoyment or suffering. Suffering caused by living entity, due to body identification, due to forgetfulness of Karma in material existence illusion as cause of suffering. The root cause of suffering is the ignorance that misconceives the nature of phenomenal and apprehends oneself as self-existent. This ignorance leads us to exaggerate the status of phenomenal and create the categories of self and others. These bring about experiences of desire and hatred, which in turn result in all sort of negative actions. These in turn bring about all our undesirable suffering. The Four Noble Truth the Buddhas first teaching is the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path leading to cessation. The Buddhas decision to teach the truths in this sequence has great significance for our practice. In order to interline the importance of understanding that what we ordinarily regard as happiness is in fact suffering, the Buddha taught the truth of suffering.

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When one perceives that people has fallen into an ocean of suffering, he must develop with to be liberated from that suffering, and for that purpose he will see first that it is necessary to eliminate the origin of suffering. When one looks for the origin of suffering, he will find the delusions and Karma actions. He will then be able to perceive that the cycle of existence and it is sufferings are produced by his own Karma actions, which in turn are propelled by the delusions, which are rooted in the mistaken belief in the solidity or inherent existence of the self. If we analyze how we think of the self, we will find that we tend to think of it as existing intrinsically, independent of the mind and body. And when we seek to locate it, it eludes us. The Buddha taught that no such self-exists, and that our belief in an independent self is the root cause of all suffering. The Truth of suffering at the initial stage may not be very obvious, but as we get closet to it, it becomes increasingly selfevident. Something false at the initial stage might seem very vivid and firm, but eventually, as we probe it further, it becomes more flimsy and eventually dissolves. Delusion is separate from consciousness; it is not part of the essential nature of mind. Human existence is said to be the best form of existence to practice the Dharma and try to bring and end to this cycle. Human beings, indeed all sentient beings, human as well animal have a right to pursue happiness and live in peace. We understanding of the true nature of happiness are the principle reason why people inflict suffering on others. We think either that the others pain may somehow be a cause of happiness for them or that our own happiness is more important, regardless of what pain it may cause. But this is shortsighted, no one truly benefits from causing harm to another sentient being. Whatever immediate advantage is gained at the
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expense of someone else is short lived. In the long run causing other misery and infringing their rights to peace and happiness results in anxiety, fear and suspicion within one-self. Such feelings undermine the peace of mind and contentment, which are the marks of happiness. True happiness comes not from a limited concern for ones own well-being or that of those one feels close to, but from developing love and compassion for all sentient beings. Here love means wishing that all sentient beings should find happiness, and compassion means wishing that we should all be free of suffering. The development of this attitude gives rise to a sense of openness and trust that provides the basis for peace. We can understand the first truth t5hat of suffering, we must meditative on suffering. We see ourselves as the most precious thing in the universe, and we treat ourselves as though we are more precious when we consciousness suffering in practice meditative that kind clinging has still not led to perfect happiness. Since beginnings time we have gone through the cycle of existence and had an infinite number of lives, we have gone through ups and downs, all kinds of frustrations and confusions. We should really examine whether there is a way to free ourselves from this unsatisfactory existence. If life were such that it arise unsatisfactory existence, if life were such that it arose independent of causes and condition. And that were true, we should live by hedonistic principles. But we know that suffering is something we really do not desire and that if it is possible to obtain total free from it that this freedom in worth achieving. Karma actions of body, speech and mind are what bind us to the cycle of existence and suffering. As we know, we can accumulate these actions even within a moment, and that moment can throw us into a lower realm. This bondage is rooted in the untamed mind and
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caused by our ignorance, our misunderstanding of the self. This instinctive notion of a kind of independent, isolated self prompts us to indulge in all sorts of negative actions, which result in suffering. Absolute is the cessation of suffering and the human perfection lies in compassion for all living being. Buddhism unfold itself in a sense between the empirical notions of suffering and cessation of suffrage, the notion of compassion springs from this very fact and is an inevitable or necessary link in what might be called the spiritual of the Buddhist tradition . The fact of suffering and possibility of putting an end to it needed imply compassion. Where Buddhism enters on scene is the elements compassion. The Buddha practiced loving kindness towards all in six realms human beings: Heaven, men, angry and evil, hells, starving, and animal beings, and included. That is called universal love. Buddha attained enlightenment with his compassion for all living being. The Buddhas compassion and love towards all beings was so great that he undertook all the trouble of going through the sufferings of Samsara without the least grumbling. The universal truth of the Dharma the Buddha expounded explains among other things, the universality of life natures and Middle way for the attainment if enlightenment of self-realization. We are the universe, the universe is lives in the universal life, there is this solution of eternity and everlastingness in each and every one of us follow Middle way, the way that avoids duality that demands the attainment of stillness in the mind, silence of the heart, emptiness, void and Sunyata. Buddha saw the world as it is and that was his enlightenment, according to the Buddha, and Dharma, Buddha of experience: universal impermanent, existence as suffering, agelessness, and peace as absence of struggle to attain or maintain anything.
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5.2. Understand Karma Liberation of the Mind

Meditation on loving kindness begins with human being and people it has the nature of wishing that they meet with happiness. Gradually extend the meditation to include strangers and even enemies. Habituating yourself to compassion, you will gradually generate a spontaneous wish to liberate all sentient being. Therefore, having familiarized yourself with compassion as the basis, meditate on the awakening mind of Boddhisattva. The Buddha cultivated a mind is concerned for the welfare of other sentience beings, then enhanced it, and finally perfected it. This is how he actualized all the wonderful quality of a Buddha. Therefore, we should realize that here and now we have found this precious human life endowed with excellent qualities, and we are free to engage to spiritual practice. In our spiritual endeavour, the most profound practice is the practice of compassion and the altruistic wish to achieve Buddhahood for the sake of all sentient beings. There is no better practice than this. Therefore, we should endeavour to cultivate a compassionate mind in our daily life. If each of us from the depth of our heart were to cultivate a mind wishing to benefit other people and other sentient beings, then, we would gain a strong sense of confidence, and that would put our minds at ease. When we have that kind of calmness within our minds, even if the whole external environment appears to turn against us and becomes hostile, it will not disturb our mental calm. On the other hand, if our minds agitated and disturbed and we harbour ill-will toward other sentient beings, even though they have no harmful intention toward us, our own attitude will make us see everyone as

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harsh and negative toward us. This reflects our own mental attitude, inner feelings, and experiences. For this reason we will live in constant fear, worry, anxiety, and instability, we may6 be wealthy and have abundant material facilities at our disposal, but as long as we are disturbed within our minds, we will have no peace. We may be surrounded by our relative, but because of our own internal mental attitude, we will have no happiness. Therefore, our inner mental attitude plays a very dominant role. If we have calm and control within our minds, then even, if everything around us turns hostile, nothing will disturb us. There are many reasons for taking care of ourselves, but we must know how to look after ourselves and pursue our interest in an intelligent way. What we want is happiness, but if in pursuit of our own personal happiness we ignore the welfare of other sentient beings and only bully and deceive them, the results will be negative. If we really want happiness, we must acknowledge that it comes about by taking care of other people. Therefore, we should not forsake the welfare of other sentient beings. Even if we do not engage in spiritual or religious practice, provided we understand that we have interdependently, we will have a peaceful and harmonious life. We are social animals, and we can not think about living an isolated life with no dependence on other people or other sentient beings. This is why people normally live together among families. There are a very few exceptional cases to this, such as the meditating yogis who live in solitude high up in the mountains doing spiritual practice. Because, it is a really that we are by nature social animals, bound to depend on each other, we need cultivate affection and concern for other people, if we really desire peace and happiness.
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That is natural way of existence. Even though intelligent human beings must also depend on each other, we sometimes misuse our intelligence and try exploits each other. That goes against human nature. For those of us who profess to believe in a particular religious practice, it is extremely important that we try to help each other and cultivate a feeling of affection for each other. That is the source of happiness in our life. The fundamental teaching of Buddha is that we should view others as being more important than we are. Irrespective of whether we profess a particular religious, we must be warmhearted, we must cultivate compassion, and in that way we will be able to lead peaceful and meaningful lives. In the case of Buddhist practitioners, and particularly Mahayana Buddhist practitioners, how should we engage in the practice? Even when we talk about helping others, we are not talking only about giving them temporary benefit and help. Therefore, it is extremely important to investigate the possibility of achieving long lasting and ultimate happiness. We must judge whether it is possible to eliminate suffering from their root. Irrespective of whether we are able to practice, we should at least cultivate the mental courage that is willing to eliminate sufferings and achieve a state of total cessation of suffering. That is will beings strong mental confidence and determination. Therefore, as Mahyna Buddhist practitioners we should think so. Sufferings arise from specific cause and conditions, which are collected by individual sentient. That being so, it is extremely important that individual sentient beings know what is to be practiced and what is to be given up. What brings suffering and what brings long lasting happiness. We must show sentient beings the right path, which brings happiness and wrong path, which brings suffering.
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Therefore, when we talk about benefiting other sentient beings, it is through showing them the path and helping them understand what is to be given up and what is to be practiced. This is how we can help other sentient beings. For example, the more advanced a student is in her studies, the more that student needs a teacher with better qualifications and greater knowledge. Likewise, in order to show the right path to other sentient beings, she must first have trodden that path yourself. Buddha Shakyamuni taught these two practices, calm abiding and special insight they are the only methods by which we can achieve all the levels of concentration. Therefore, the text states that since calm abiding and special insight are equally important, we should cultivate both qualities. Meditating on calm abiding will not enable we are to eliminate obscurations to enlightenment and the disturbing emotion. Even if we achieve calm abiding meditation with reference emptiness, so, we should to explanations of the meaning of such ness and then meditate on it, and that will help us to achieve liberation from suffering.

5.3. The Calm and special insight of the Mind

How should calm abiding meditation and special insight be practiced together? Initially the mindfulness should seek the prerequisites that can assist in actualizing calm abiding meditation and special insight quickly and easily. It is clear that practitioners need to rely on these prerequisites in order to gain spiritual realizations.

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The prerequisites necessary for the development of calm abiding meditation are to live in a conductive environment, we practice contentment not being involved in too many activities, maintaining pure moral ethics, and fully eliminating attachment and all other kinds of conceptual thought. The practice of contentment means always being satisfied with any little thing, like inferior religious robe, and so forth, not beings involved in many activities refers to giving up ordinary activities like business, avoiding too close association with householders and monks, and totally abandoning the practice of medicine and astrology. Association in this context refers to gathering and gossiping on and on without any purpose. For those who are able to meditate with much concentration, the practices of medicine and astrology become impediment. Therefore, unless there are special reasons to do otherwise, practitioners are instructed to avoid these world pursuits. What are prerequisites of special insight? They are relying on holy persons, seriously seeking extensive instruction, and proper contemplation. In this context, contemplation concerns meditation on both conventional and ultimate realities. Now, the text explains the characteristics of a spiritual guide. What are meant by proper contemplation? It is properly establishing the definitive and interpretable sutras. This is one of the crucial concerns of Buddhist philosophy, the Buddha is said to have given three rounds of teachings, which are known as the three turnings of the Wheels Dharma. The first round presented the Four Noble Truths. The exposition of the Four Noble truths formed the framework and foundation of

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Buddhism. The four truths are truth of suffering, the truth of the origin of suffering, truth paths, and truth cessation. The second turning of the wheel of Dharma, the Buddha dealt exclusively and exhaustively with the Noble Truth of cessation. There are indications that the perfection of wisdom scripture originated from this teaching. Since there were individuals who could not comprehend the notion of selfness as taught during the second turning of the wheel, and since of was possible that some people might develop wrong views in relation to this teaching. The third of the wheel, the discourse on selflessness we clarified in the context of three different phenomenal, imputed phenomenal, dependent phenomenal and thoroughly established phenomenal. Imputed phenomenal are said to be selfless because they do not have an intrinsic identity. Development phenomenal are said to be selfless because they lack the identity of being self-produced, and the thoroughly established phenomenal are said to be selfless because they lack any ultimate identity. However, contain sutras taught during the third turning of the wheel, such as the Tathgata Essence Sutras, explained the clear light of the subjective mind in addition to the clear light of the object or the emptiness that had been flawlessly explained during the second turning of the wheel. The nature of mind was dealt with in greater detail. Since the fourth Noble Truth, the truth of the path, we more explicitly and profoundly expounded, this naturally established a link to understanding the teaching on sutras. The Buddha gave his teaching with the sole purpose of benefiting those who listened to them. He employed skillful means to achieve this goal, giving teachings on the greater vehicle and lesser vehicle in the context of peoples greater or lesser mental scope.
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The various philosophical tenets were taught to suit varying degrees of intelligence. Consequently, there are four Buddhists schools of thought. Broadly speaking, some schools contend that during the first sermon the Buddha taught only the sixteen attributes of the Four Noble Truth. They assert that there were not teach on emptiness, but only on the selflessness of person. Some of the scriptures containing the Buddhas teaching can not be accepted liberally. This is why we need to categorize them as definitive and interpretable teaching. The definitions of these terms also vary according to different schools of thought. We should place an image of the Buddhas and Boddhisattvas, then, we should sit in the full lotus posture or half lotus posture, on a comfortable cushion. The eyes should not be too widely opened or too tightly closed, the focus on the tip of the nose. The body should not be bent forward backward. Keep it straight and turn the attention inwards. The shoulders should rest in their natural position and the head should not learn back, forward to either side. The nose should be in line with the navel. The teeth and lips should not in their natural state with the tongue touching the upper place. Breathe very gently and softly without causing any noise, without labor, and without unevenness. Meditative need to pay special attention to the way they breathe. Breathing should be free of any noise or congestion. Violent breathing is harmful. Breathe gently and deeply.

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5.4. The significance of Calm and Insight of the Mind

Calm meditation should be achieved first. Calm is that mind which has overcome distraction to external object, and which spontaneously and continuously turns toward the object of meditation with bliss and pliancy. After properly fulfilling the preparatory practices, we should engage in the actual meditation, which consists of calm and special insight. What is this calm meditation? It is that states of mind that naturally attends to the object of meditation as a result of pacifying distraction to external object. Besides that, it gradually eliminates the defects of the body and mind due to it is being free from mental dullness and excitement. With bliss and pliancy, refers to these physical and mental qualities that a meditative develops. In the process of meditation, mental pliancy is developed first and is followed by physical pliancy. Interestingly, physical bliss is generated after that, followed by mental bliss. When the mind is conjoined with bliss it is known as calm meditation. That which properly examines such ness from within a state of calm is special insight. Calm meditation is a single pointed mind; special insight makes specific analysis of the ultimate22 After developing the ability to engage in calm meditation, the meditative does not single pointedly place the mind on the object, but states examining it. The object of meditation here is primarily ultimate truth, conventional phenomenal are not excluded. The
22

The Dalai Lama stages of meditation, root translated by Kamalashila, 20 Vauxhall Bridge Road, London SW1V 25 A, p 108

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concentration that generates physical and mental bliss by the force of analyzing the object is special insight and special insight is attained. Calm and special insights are not differentiated according to their objects of concentration. They can both take conventional and ultimate truth as objects. There is calm meditation that focuses on the ultimate truth, and there is special insight that meditates on conventional truth, there is calm meditation in which the mind is single pointedly placed on emptiness. Special insight also meditate on conventional phenomenal such as the subtle and grosser aspects of the meditative paths. In general the difference between these two types of meditation is that calm is a concentrative meditation and special insight an analytical one. The perfection Vehicles, the special insight is a concentrative meditation. This is a unique mode of understanding within the context of which special insight operates fully as a concentrative meditation. In calm meditation we are focus the mind on the essential and summary of the teaching. The Buddhas teaching as described in the twelve categories are extensive and cover vast topics such as those concerning the mental and physical aggregates, elements, sources of perception, and so forth. In the context of calm meditation, we are not to elaborate, but are to attend to the essential nature or the point of the teaching, whether it be emptiness or impermanence, and contemplate it is nature. On the other hand, meditation on special insight is analytical. The meditative elaborates on the identity, origin, and other characteristics of the objects of meditation, such as the aggregates, elements, sources of perception.

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When the mind has been repeatedly engaged in this way and physical and mental pliancy have been achieved, that mind is called calm abiding. Through the process of meditation, the practitioner initially actualizes mental pliancy. This is preceded by the kind of heaviness of the brain that is in fact a sign of relinquishing the defects of the mind. After generating mental pliancy, physical pliancy is actualized. This is the direct opponents of the physical defects physical bliss is generated as a result, and from this mental bliss is generated. The Buddha teaching monks must contemplate phenomenal as the object of inner single pointed concentration should be analyzed and regarded as like a reflection. This reflection or image, which is the object of single pointed concentration, should be thoroughly discerned as an object of knowledge. It should be completely investigated and thoroughly examined. Practice patience and take delight in it. With proper analysis, observe and understand it. This is what known as special insight.

5.5. The Practice Calm and Insight of the Mind

Generation of a positive motivation is crucial. The practitioner should recreate this positive attitude throughout the process of practice. This life as a free and fortunate human beings as a great occasion and we should take full advantage of it. The root and foundation for realizing the ultimate goal of enlightenment is generation of the altruistic thought, and this in turn derives from compassion. Other complementary practices essential in this context are the practice of generosity and other meritorious deeds and training in concentration, which is union of calm and special insight.

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Before generating compassion for other sentient beings, the practitioner must think about the sufferings of cyclic existence in general and in particular the sufferings of the different realms within the cycle of existence. Through this process of contemplation, the practitioner comes to appreciate the unbearable nature of the miseries of the cycle of existence. This naturally leads we to find abandon them. Is there an occasion when we can be completely free of suffering? What methods need to be applied on order to relinquish suffering? When we earnestly engage in such an inquiry and examine the question well, we will realize what causes sufferings. The source of suffering in the mental defilement that arises from action and disturbing emotion, this is temporary and the mind can be completely separated from it. The practitioner comes to realize that the Noble Truth of cessation can be attained with the pacification or elimination of suffering and it is causes. The corollary is that the individual develops renunciation, wishing for freedom from suffering and it is causes. And when we wish for other sentient beings also to gain freedom from suffering and it is causes, we are taking a major step toward generating compassion. First a practitioner should train in the stages of the common path and then gradually incorporate the stages of the greater path. This is a sound and correct mode of actualizing a spiritual career. After having performed the preparatory practices, we undertake the training in the two types of awakening mind. There are two the conventional and ultimate awakening minds. With generation of the conventional mind, a practitioner engages in the deeds of a monk. The meditation on the ultimate awakening mind is done by generating a transcendental wisdom directly realizing emptiness. Such the wisdom is a meditative stabilization that is a union of calm abiding and special
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insight. This means that while focusing single-pointedly you can simultaneously analyze the nature of emptiness. First the practitioner must gather the prerequisites and other conditions conducive to meditation on calm abiding. In actualizing a calmly abiding mind should initially concentrate closely on the fact that the twelve sets of scriptures the sutras, melodious praises, and so forth. In the final analysis, the Buddhas teachings are directly or indirectly related to such ness. The texts that obviously deal with impermanence, suffering, and so forth, also ultimately deal with such ness, for although they expound gross selflessness, such as the nonduality of subject and object, they lead directly to that subtle emptiness that the Buddha taught directly during the Wheel of Dharma. On way of doing this meditation is to set the mind closely on the mental and physical aggregates, as an object that includes all phenomenal. Another way is to place the mind on an image of the Buddha. There is various object calm abiding meditation, the Buddhas image in used as the object, the meditative stabilization as a place common to Buddhist and non- Buddhist. Therefore, it is advisable for a Buddhist to take the image of a Buddha as the object of meditation. Visualize the image of the Buddha seated on a throne of precious jewels. It should be approximately the full length of us body away, we should imagine that the image is both dense and radiant. The intelligent practitioner seeks concentration by first gaining a proper understanding of the view. When use the mind itself as the object in their quest for calm abiding, the meditative in fact on clarity and awareness, which as a way for the mind to focus on itself. This is
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not an easy task. Initially a practitioner needs to identify clear awareness as an actual experience, the mind then focus on that feeling with the help of mindfulness. This mere clear awareness is of the nature of experience and feeling, the mind does not have the nature of external objects such as physical form, and so forth. However, the mind is so habituated to following the five sensory conscious that it become almost indistinguishable from the physical form, shape, etc, that it experiences. The meditation is to deliberately stop all kinds of thoughts and perceptions. We are start by restraining the mind from following the sensory consciousness. This should be followed by stopping the mind that reflects on sensory experiences and feelings of joy and misery. Focus the mind on it is present and nature state without allowing it to become preoccupied with memories of the past or plans for the future. Through such a process the true mind will gradually dawn on the practitioner. When the mind is free from all kinds of thoughts and concepts, suddenly a form of vacuity will appear. If the meditative tries to gain familiarity with that vacuity the clarity of the consciousness will naturally become more obvious.

5.6. Consciousness Calm and Insight of the Mind

Throughout the process of practicing calm abiding meditation, we should be fully aware of the five defects and the eight antidotes. The five defects are laziness, forgetting the objects of meditation, mental dullness and excitement, not applying the antidote when afflicted by mental dullness or excitement, and unnecessary application of the antidotes. Let me identify the eight antidotes. They are faith, interest, perseverance, and pliancy the mindfulness,

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conscientiousness application of the antidotes when afflicted by dullness or excitement, and discarding unnecessary application of the antidotes. Faith here refers to the delight or joy in the practice of concentration that arises from appreciating it is benefits. This naturally leads to interest in the practice and help enhance perseverance. The fifth antidotes, mindfulness, counteract forgetting the object of meditation. Consciousness sixth antidote is the opponent of dullness and excitement. When the mind suffers from dullness, effect should be made to awaken and uplift the mind. Excitement should be countered by calming down the agitated mind. Through prolonged practice, the meditative gains mental stability and ascends through the stage of concentration. On the eight and ninth stage the mind is in profound concentration, application of the antidotes is only a distraction, and so should be avoided. With respect to developing calm abiding meditation, the practitioner is it liberty to choose the object of meditation to practice. We can be appropriate and comfortable, we should concentrate the mind on the object, not allowing it to become distracted to external object, nor letting it fall into the pits of dullness. We should aim to attain single pointed concentration conjoined with sharp clarity. Dullness occurs when the mind is dominated by laziness and lacks alertness and sharpness. Even in everyday life we may describe our mind as unclear or sluggish. When dullness is present, the meditative is not holding firmly onto the object, and so the meditation is not effective. The mind is found to be dull due to sleepiness and mental torpor or fear that dullness is approaching. Then the mind should attend to a supremely delightful object such as an image of the Buddha or a

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motion of light. In this process, having dispelled dullness the mind should try to see the object very clearly23 Mental torpor and dullness in a mutual cause and effect relationship, when a meditative is beset fogginess, the mind and body fell heavy. The practitioner loses clarity, and the mind become functionally ineffective and unproductive. Dullness is form of mental depression, so, to counteract it employ techniques that can help uplift the mind. Some of the more effective ways are to think about joyful objects, such as the wonderful qualities of a Buddha or to think about the rarity of the precious human life and the opportunities it provides, we should draw inspiration from these thoughts to engage in a fruitful meditation. In developing calm abiding, the other main obstacle to be overcome is mental excitement. This is occurs when the mind is in a state of excitement, chasing the objects of desire and recalling past experience of joy and happiness. Grosser form of mental excitement will become the mind to lose the object of concentration completely: In subtler form only a portion of the mind attends to the object. The solution to this problem is to meditate on impermanence, suffering, and so forth, which can help the mind to settle down. If we contemplate the faults of constant mental distraction or any order object that would discourage us mind, we will be able to reduce mental excitement. When the mind loses the object of meditation and become distracted by thoughts of our past experiences, particularly in relation to object of attachment, it is called excitement. When the mind completely loses the object of meditation and become distracted by actual external objects, it is gross excitement. If the mind has not lost the object of meditation, but a past of the mind
23

The Dalai lama stage of meditation, translated by Geshe Lobsantg Jordhen, p.117, Published in 2001, 20 Vaushall Bridge Road, London SWIV 25A

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dwells on an object of attachment, it is called subtle excitement. Excitement arises when the mind is too buoyant. When the mind is too buoyant and overly active, it is easily distracted. The antidote to this is to dampen down the minds high spirits, which can be done by with-drawing the mind. To do that meditation on objects that reduces obsession and attachment toward external and internal objects is very helpful. And in this context, meditation on impermanence, suffering, and so forth is once again very useful. The antidote to mental dullness and excitement is introspection. The function of introspection is to observe whether or not the mind a abiding stably on the object of meditation. The function of mindfulness is to keep the mind on the object once this is achieved mental introspection has to watch whether the mind remains on the object or not, the stronger our mindfulness, the stronger our mental introspection. It is important to be mindful of the negative aspects of our daily life should be alert to their occurrence. Therefore, one of the unique features and functions of mental introspection is to assess the condition of our mind and body, to judge whether the mind remains stably on the object. At the same time, it is important to remember that, if we spirits sink too low, our mind will become dull. At the onset of mental dullness we should make effects to life our spirits. Whether we are low spirited or high spirited at any given time depends very much on our health, diet, the time of day, so we are the best judge of when to reduce our mental spirits and when to heighten them.

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24

In this process, distraction should be eliminated and with the

rope of mindfulness and alertness the depend-like mind should be fastened to the tree of the object of meditation. When we find that the mind is free of dullness and excitement and that it naturally abides on the object, we should relax our effect and remain neutral as long as it continues thus. Initially, the mind barely attends to the object of meditation, but with prolonged practice by developing the antidotes to mental dullness and excitement, the grosser types of those impediment decreases in strength and the subtle type became more obvious. If we persist in the practice and improve the force of our mindfulness and alertness, there will come a time when even the subtle types of these impediments do not obscure our meditation. Generating a strong will to engage in a proper meditation the free of all the obstacles can have a very positive impact. Eventually we should be able to sit effortlessly for a session of an hour or so. Realization of single pointed concentration is not an easy task. We must have the endurance to practice for a long time. By continuous practice we can gradually eliminate the defects of the body and mind. Defects in context refer the states of dullness and heaviness of the body and mind make them unresponsive or unserviceable for meditation. These defects are thoroughly eliminated as the meditative develops the nine stages of calm abiding. Practitioner eventually generates mental pliancy which is followed by physical pliancy. Calm abiding meditation is a practice common to Buddhists and non-Buddhists. So, in terms of it is mere identify there is nothing profound or special about it. However, when we investigate the nature
24

The Dalai Lama stage of meditation, translated by Geshe Lobasang Jordhen, p 119, Published in 2001 by Rider, 20 Vauxhaull bridge Road, London SWIV 25 A.

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of some object, whether it is conventional or ultimate, calm abiding meditation is very important. It is objective is to develop single pointed concentration. We are faced with the question of whether they are effective. The main reason is our lack of concentration. So, we should develop a mind that is able to abide single pointedly on the object of focus. In the initial stage, even if we are unable to generate a find calmly abiding mind, it is crucial to cultivate a good ideal of mental stability while practicing the perfection, altruistic ideals. The final goal of practicing calm abiding meditation is to actualize special insight. If we are ordinary people as long as the true mind, how can we get to attain enlightenment? We are the same as plants and trees of mind. Let us have some expedient method of applying the teaching of mind. To this it may be replied that when we speak of mindfulness, we do not mean mindlessness as absence of the substance of mind, when there are no things on the mind. That is called mindlessness. It is like an empty jar being called an empty jar because it has nothing in it, not because the substance of the jar itself is not there. So a master teacher said: Just have no things in your mind and no mind in things, you will naturally be empty and spiritual, serene and sublime. This is the serene of mind based on this, the pragmatic meaning of mindlessness is that there is no deluded errant mind, not that there is no subtle function of true mind. When we doing the inner practice the contemplation, we always cut off thoughts and prevent thoughts from arising. The instant a thought arises, we immediately break thought it by awaken. When errant thoughts are broken through by awaken, following thoughts do not arise, then we no longer need this waken knowledge. When
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confusion and awakening are both forgotten, this is called mindlessness. Therefore a master teacher said: Do not fear thoughts arising, just be wary of being slow to become aware of it. There is also a verse that say, You do not to seek reality, just stop entertaining views and opinions. This is practice the contemplation on stopping illusion by alert observation. When the mind is arouses, stop right away, when we encounter objects, we are free from vagueness and detached from false discrimination. Be like an ignoramus or a dunce, and will attain some accord. This is practice the contemplation on stopping illusion by putting the mind to rest. When we practice the contemplation, we view all objects, both internal and external as totally null and void, just keeping one mind alone and independent. If mind sticks to objects, the mind is confused. Then the true mind shines alone, not obstructed from the way, we make external objects empty and silent. We extinguish our inner mind. Since inner mind and outer objects are both silent, ultimately where can confusion. This is practice the contemplation on stopping delusion by making mind and objects both disappear. When we practice the contemplation, mind abides in the normal state of mind, objects abide in the normal state of objects, whenever mind and objects face each other, mind does not grasp objects, and objects do not rule the mind; neither actually reaches the other, so confused thoughts naturally do not raise, and there is hindrance to the way. Therefore master meditation says: These phenomenal abide in the normal state of phenomenal; the characteristics of the world. This is the teaching of removing neither subject nor object. This is practice the contemplation on extinguishing delusion while leaving objects and mind.
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When we practice the contemplation, we realize that all things as mountains, rivers, sun, moon, and stars, etc, the inner and outer world are the same as the substance of the true mind. Profoundly calm, open and clear, there is not the slightest difference. The whole universe becomes one. This is practice the contemplation on destroying delusion by the total substance of inside and outside. When we practice the contemplation, we view all things, internal and external of body and mind, and the materials world, including all doings and activities as marvelous functions of the true mind. The instant they arise, all thoughts in the mind are manifestations of miraculous function. Since it is all miraculous function, the Buddha said: the real nature of ignorance is Buddha nature, the illusory empty body is the body of reality. This is practice the contemplation on stopping delusion by total inner and outer function. When we practice the contemplation, even though we subtly merge with reality and there is uniform emptiness and silence, nevertheless effective luminosity is concealed therein, so the substance is identical to the function. Within effective luminosity, there is concealed empty silence, so the function is identical to the substance. Since difference is not allowed in tranquility, and random thoughts are not used in alertness. This is practice the contemplation on destroying delusion by the identity of substance and function. When we practice the contemplation, we do not divide inside from outside, and do not distinguish as east, west, south, north, and so forth, we take the four quarters and eight direction and just make it all into one big door of liberation. In this perfect roundness, substance and function are not divided. There is not the slightest leak, the whole being is one. This is practice the contemplation on destroying delusion by passing through and beyond substance and function.
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We practice cessation, stay in a quiet place, sit up straight, and direct our attention so that it does not rest on the breath, on the body, on space, on earth, water, air, or on any perception or cognition; getting rid of all mental images as we come to mind, also dismiss the thought of getting rid of anything. Because all originally have no mental images in each instant awareness. Moreover, we cannot mindfully get rid of mind after each time we think of objects outside of mind, if the mind races off in distraction. Then gather it back into true mindfulness. This true mindfulness is knowing there is only mind, at all times be constantly mindful of expedient technique, being observant under all condition, so the mind will attain stabilization by mental stability, we gradually become powerful and sharp able to enter absorption in true such ness. Profoundly subdue psychological affliction, the mind of faith grows, rapidly developing without regression. Just get rid of doubt, confusion, distrust, slander, evil-doing, bad habits, conceit, and sloth for such people cannot gain access. This is attain mindfulness mind while practice meditation in Buddhism.

5.7. Equanimity Mind of the Buddhism

The virtue in mindfulness cultivation of cause is unquestionable. This station of the fruit of enlightenment includes both Hnayna and Mahyna. Seeing truth is of paramount importance in liberation. When we really see the truth of the enlightened path, we can successes in subsequently liberation realization. This is the sudden enlightenment extolled by the meditation schools. It is not ordinary learning or understanding, and it is not an academic or learned view-point.

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We devise all sorts of ways to liberation realization. These are the methods of gradual liberation. Shakymuni Buddha cultivated practice last saw a bright star and was enlightened to the truth path. It is also the truth of wisdom and consciousness. Seeing truth means the true pattern, and this true includes all things and all forms of the practice of liberation realization. When we do meditation practice revolving in the realm of the skandha of cessation, we are attached to the aspect of doing meditation practice become more and more arrogant. This is causes meditation practice is cumulative, and the real feelings of these who have a bit of meditative accomplishment are longer the same as those of ordinary people, the attitude of arrogance naturally increases. Meditative accomplishment is not achieved by chance, it forms cumulatively over time. But Buddha Dharma is ultimately an uncontrived, uncreated phenomenal, if we changes this to use the attitude that there is attainment to seek the result in which there is no attainment, we all naturally and up running of in the opposite direction from enlightenment path.25 From this we can understand meditation practice and apperception of the liberation path the perception of the truth is still revolve within the skandha of cessation. This is especially true of those who practice with contrived meditation, and energy channels, and experiential realm. Because their perception of truth is not sufficient, and we have not yet achieved wisdom, we are all attachment to these realms is all within states of feeling. In Buddhist meditation are distinguished. Meditation does not have false thoughts Although it grows naturally through vipassana practice, the quality of equanimity can also be cultivated in meditation in the same
25

To realize enlightenment by Nan Huai- Chin, p.89, first published in 1994 by Samuel weiser. Inc P.O. Box 612

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systematic way that is used for loving-kindness and compassion. Equanimity is usually paired with and used to balance the spirit of compassion. Even though we may cultivate a boundless compassion for others, and strive to alleviate suffering in the world, still there will be many situations, we are unable to affect, the wisdom to know the difference, the wisdom to know that all beings are heir to their own karma, that they act and receive the fruit of their actions, brings an understanding mind together with a compassion heart. To cultivate equanimity as quality, sit in a comfortable posture with the eyes closed. Bring the attention to the breath until the body and mind are somewhat calm. Equanimity is the power of mind to experience the changes in the realm of form, the realm of felling, and the realm of mind. Equanimity is developed as we learn to keep our heart open through the changing circumstances of our life and our practice. We can find that a profound equanimity arises as we release our identification with this body and mind process. As our practice shows us how temporary and ungraspable is every aspect of life, we begin to fell a deep letting goof our attachment to various aspects of our self. To experience this truth in practice brings profound equanimity and liberation. Equanimity is a quality of mind and heart that, when developed allows one to meet every kind of experience with both strength and a softness or fluidity that does not get caught by circumstances. To discover it is power within is one of the great joys of practice. The Buddha describes the even factors of enlightenment as the fruit of practice and as the states of mind from which enlightenment arises. We can begin to experience these qualities in our heart and mind, we can sense their and discourse and mind become equanimity, we can begin to see how those qualities are our natural state,
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underlying the passions and confusions of the mind. To embody the factors of enlightenment is to awaken to our mindfulness inner potential. Our way of practice is to liberation of our life. We need a long- enduring mind. Through the development conditional patterns of the mind and come to know the deepest truth for ourselves. We can live our lives in harmony with a greatness of heart and a clear mind, and come to know peace.

5.8. Developed Equanimity Attains Mindfulness

The purpose of this meditation is to free our mind from unbalanced attitudes, which are the main obstacle to developing the essential Mahyna realizations of unbiased compassion, and love. Our feelings towards others are normally. Having repeatedly contemplated these points, we practice the strong determination. We must stop these unbalanced minds, and develop and maintain equanimity, an equally our attitude towards all living beings with this determination. This feeling of equanimity is the object of our meditation. We hold this without forgetting our mind should remain on this feeling of equanimity single-pointedly for as long as possible. If we lost the object of our meditation, we renew it by immediately remembering our determination or by repeating the contemplation. At the end of the meditation session, we dedicate the virtues accumulated from this meditation practice towards our realization of equanimity and the attainment of enlightenment for the happiness of all living beings. During the meditation break, we maintain this feeling of equanimity day and night keeping in our heart a warm feeling towards

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people, there will be no basis for the problems of attachment to arise, and our mind will remain at peace all the time. These sentient beings are very troubled in the cycle of existence due to their no understanding and profound knowledge. Then generate great compassion and the awakening mind. If the mind discouraged then similarly take rest. This is the path of engaging in a union of calm meditation and special insight. It focuses on the image conceptually. We can engage in the practice of both single-pointed meditation and analytical meditation. While practicing the meditation it is wise not to be overenthusiastic. We should take care of mental health. The mediation session should not be too long. Before sitting down to meditate, we can also think about compassion for all beings confused in the cycle of existence. With such wholesome thoughts, motivate ourselves to help sentient being to realize the nature of reality. While we are meditating on transcendental wisdom or while we are in a deep meditative, we can be cultivate along with wisdom during the preparatory and meditative period. That is the way to engage in wisdom and skillful means simultaneously. If we meditative on compassion, the awakening mind of Boddhisattva for a long time with great admiration, the midstream will gradually become thoroughly purified and ripened, we will accomplish our meditation on the perfect reality, we will thus achieve an extremely clear knowledge of the sphere of phenomenal free from conceptual elaborations, the transcendental wisdom free of the impeding nets of conceptual thought. This wisdom of ultimate of Boddhisattva is stainless like an unwavering butter lamp undisturbed by the wind. Thus, such a mind in the entity of ultimate Boddhisattva is included within the path of seeing, which apprehends the selfless nature of all phenomena. Through this achievement we enter into the
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path focusing on the reality of things. When we see someone in misery, we feel compassion. We must realize that is very important to cherish such an attitude and strengthen is with the help of other skillful means. This is turn will help generate a profound feeling for it is reality. This is analytical approach should be augment by meditative concentration. The practice of compassion and the knowledge of emptiness will lead the individual to realize that the impurities of the mind can be removed and the state of omniscience can be achieved. The practice Buddha of the teaching, with compassion as the foundation complemented by wisdom, an individual will strongly wish to attain the state of Buddhahood. When the wisdom deriving from meditation is generated, it is individual attain the path of preparation. The meditation should be continued, with the awareness that full coordination between the method and wisdom aspects is crucial. Through these practices, the meditative becomes fully absorbed in suchness. Since this realization are gained in conjunction with the awakening mind. It is obvious we are talking about the Mahayana the path of liberation is attained. With sustained meditation, the practitioner eliminates the obstructions and attains the path of meditation. Thus, the individual generates the omniscience transcendent wisdom and transforms into a Buddha.

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CHAPTER VI: PRACTICE MEDITATION AND THE DEVELOPMENT WISDOM IN BUDDHISM

This is cultivates at length the mind of enlightenment and ancillaries of the intrinsic elements of the meditative objects, it is smooth and pleasant seat one should have eight department natures of the body. Among those the legs should be completely crossed like the crossed legs of the masters meditation, or half cross legs as convenient. The eyes are neither fully open nor fully closed, and are fixed on the tip of the nose. The body should be kept neither bent backward not stooped forward, but one must inwardly mindful to keep it straight. The shoulders are kept horizontally even. The bead is neither raised nor drooping, and not kept turned in one direction, but one maintains the nose and navel in line. The teeth and lip are kept in the ordination way in their natural disposition. The tongue is kept by the upper teeth. The motion in and out of the breath should not be withheld, precede in pants, be existed or constrained, but it is movement that way and this way should not be felt, it should proceed without effort and gently. The Buddha enjoined one to sit with crossed legs on a seat, stool, and grass mat for five reasons: a) The body is well breath in; this posture is consistent with generating the cathartic for which reason that cathartic is speedily produced. b)The sited that way, one can be active even after a long period of time means of that posture, ones body is less likely to get weary. c) That posture is not shared the heretics and the opponents. d) When others see someone sitting with that posture, they are gladdened.
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e) The Buddha and their disciples employ and authorized that posture. That practice states in consideration of those five reasons, one adopts the posture of crossed legs, and states that the upright straightness of the body is so that torpor and sleepiness will not occur. Accordingly, one must accomplish at the outset the eight deportment natures of the body and particularly the tranquillization of the breath, exactly as has been set forth. The stages of the path are expressed in broad outline as the accomplishment of calming by way of the motivations that eliminate the five faults, the nine means of mind fixation are incorporated in the four mental orientations, and the eight motivations which are the opponents for the six faults constitute the means of all Samadhi, and those agree with all the teachings of the means of meditation in numerous sutras, the endeavors with those means necessary attains Samadhi or concentration. The develop a good basis for meditation is certain reflections may be recommended, these begin by pondering in turn, the rarity opportunity of having attained a precious human rebirth, the uncertainty of when this human life will end, the fact that one will then be reborn according to ones karma, that suffering is involved in very realm of rebirth, that such suffering can only be transcended by attaining nirvna, and finally that one needs a spiritual guide to aid one on the path to this. This method rouses motivation for concentration level of practice. This is done by developing the immeasurable meditation, staring with equanimity, then going on to loving-kindness, compassion, and sympathetic, the meditative cultivates loving-kindness by reflecting on the great kindness with

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human beings, thus arise the aspiration to lead all beings from suffering, the great compassion to human beings life. The Buddhist conception of reality as being of the nature of flux radically of sufferings, the real is of the nature of being consciousness Bliss. The Buddhist idea of reality, it has a conception of reality that akin to the one which is that of flux. When contemplates all entities of cyclical flow whether pleasant or unpleasant possesses a perishable nature and are impermanent, and that if one can not impede the distant craving. Reality is speedily perfected by one who disregards the desire state of acquisition, reality is stationed in right conduct has the nature of resignation to suffering. separation of those things from oneself, with such contemplations, one should eliminate all discursive thinking of

6.1. The Approach to Meditation All Things Are Impermanent

All schools of Buddhism are final goal can only be achieved by cultivating wisdom which directly sees things. While such wisdom can be initiated by reflection on teachings from scriptures and living spiritual teachers to mature fully it needs nourishing by mediation development of the Eightfold Path. There are meditative aspects to the devotional practices Buddhism meditation is done under guidance of a mediation teacher. According to Theravda tradition is practice as ones good friend. Learn meditation is a skill akin to learn to play a musical instrument, it is learning how to turn and play the mind, regular, patient practice is the means to this. Progress will not occur for meditation practice is the

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right conditions are develop naturally and appropriate application of mind and of the specific technique. Most meditations are done with the legs cross in the half or full lotus position, seated on a cushion if necessary, with the hands together in the lap, and the back straight but not stiff. We can accustom to this position, it is a stable one which can be used as a good basis for stilling the mind. The body itself remains still with the extremities folded in just as the attention is being centre. The general effects of meditation are a gradual increase in calm and awareness. Those with the Middle-way perspective understand the conventional world by observing vertically the temporal relationship among preceding, current conditions, and future orientation, through which we can realize the fundamental impermanence of all social existence. The doctrine of Antman (non-self) precisely indicates that there is no way in which a thing can ever be given a definitive status within the impermanent actuality of things. All things are materials or mental, are they the objective world or the subjective state of human beings is subject to continuous changed. It seems some social phenomena may have certain states of existence in which they remain unchanged or are in equilibrium on a temporary basis. We will find that not only do they keep changing on a long term basis, but also that this change occurs at every quick moment, after the current state of conditions have ceased to function, phenomena are ever moving and ever changing. Some scientists do have some awareness of the changing dimension of social phenomena in terns of social change. However, they still can not overcome the changing of the substantiality view. All things appear from the perspective of temporary process, to be ever changing, and never remain identical
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for the briefest moment. Impermanence negatives the permanent entity and unidirectional development of phenomena. Only those with the insight of emptiness and dependent, we can understand that all forms of fixity are things delusory of life human beings. Impermanence actually is non-reality or illusory nature of all worldly phenomena or emptiness in this sense, which the constantly changing nature of social reality.

6.2. The View of Reality

The motivating force behind the actual practice of the bodhisattva path is the element of compassion, the desire to help alleviate the sufferings others. According to the teaching of the Buddha, human craving lies at the root of suffering, but for craving to occur, there must be a subject who craves an object. This subject or object dichotomy is the ordinary way in which we know. If we can attempts to experience consciousness directly, it becomes an objectified entity for perceiver. The Yogacra school agrees with Ngrjuna that ultimate reality can not be discovered through such a way of know, because it can not be found in any particular objectified entity or group of world object The other root problem of the view reality, besides craving is ignorance which exists because human uncritically accept the objectifications of their minds as a world that is independent of their minds. If craving exists in part because of desirable objects and if ignorance exists because humans objectify images in their minds, it is incumbent upon human to realize that their minds are the source of all objectifications. It is root problem of ignorance within consciousness, but we will also see that the solution find it is locus in consciousness. Moreover, it is the transition that

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occurs within the consciousness of the yogcna meditative that help to explain the transformation from an ordinary of ignorance to liberation. The reality is consciousness because the objects of the world are nothing more than products of our consciousness. This helps to explain ignorance and why our knowledge of the external world is characterize by ignorance. We fall to be cognizant of the origins of apparent objectivity, we can assume to be the objective world does not exist outside our consciousness of it. The doctrine of consciousness means seeing an object as it reality, but this statement is suggests that consciousness does not see any thing as an object except the perceiving consciousness itself. This must not be confused with consciousness seeing itself as an object by means of a process of objectification because the only true object is consciousness itself. When consciousness sees an automobile moving down the street as it reality is? Consciousness does not see the moving auto9moblie as an object, because the dichotomy between subject and object is extinguished from the perspective of consciousness. There is no object other than consciousness because there is an identity of consciousness and object. In the normal state of ignorance, the seer and object operate without question, but consciousness is a philosophical position that negates the seer and it is object. Once this occurs, the seer is called no-mind, and the perceived object is referred to as nothing- grasp. The Yogcna School thus concludes that when consciousness sees a thing as it truly is in fact, it is consciousness seeing itself as it really is. This is the enlightened way to see. Therefore, the enlightened person sees all consciousness everything. This is culmination of wisdom; this pure consciousness is defined as pure emptiness; this represents a redefinition of emptiness.
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6.3. Ideals of Ethical in Buddhism

In Buddhism, moral virtue is the foundation of the spiritual path; virtue generates freedom from remorse, and this leads on through gladness and joy to meditative calm, insights, and liberation. While this model of ethical as part of a path predominates, it is modified in some Mahyna schools; meditation is sees morality as the making manifest of ones innate Buddha-nature. The overcoming of dukkha both in oneself and others is Buddhisms central preoccupation towards which ethical action contributes. We want to attain prosperity, amicable social relationships or a good reputation, self-confidence or calm and joy. If we behaves otherwise, then we will suffer in this and subsequent lives as a natural result of unwholesome actions, it is in the nature of things that behaving ethically reduces suffering and increases happiness for oneself and those one interacts in with moral life is not a burdensome duty or set of ought, but an uplifting source of happiness in which the sacrifice of lesser pleasures facilitates the experiencing of more enriching. In Buddhist ethics has levels of practice suiting different levels of commitment, rather than one set of universal obligation. Most importantly, monks and nuns make undertakings ruling out actions such as sexual intercourse which are acceptable for a layperson. As a Buddhist comes to understand the extent of dukkha in our own life, a natural development is concern about others suffering, and deepening compassion. Indeed, the importance of comparing oneself with others is stressed.

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This is key basis for ethical action is the reflection that it is inappropriate to inflict on other beings. They are just like oneself in desiring pleasure and disliking pain, it is common lot of suffering. One implication of impermanence is that people should always be respected as capable of change for the better. The changes involved in the round of rebirth are also ethically relevant. Any suffering is witness will have been undergone by oneself in some past life, and all beings will have been good to one at some time. Such considerations stimulate compassion, and positive regard for others, irrespective of their present roles, character and nature, compassion is also appropriate towards someone beings so evil as to have no apparent good points, will in future lives undergo great suffering as a karma result of their actions. Buddha teaching are not-self, that no permanent self. The vision of Buddha became the goal of attainment for these seekers and as a teacher, Buddha instructed them into the way through which it could be attained. An individual event of realization of a spiritual vision, thus, got transformed into an institutionalized religion. So far as Buddha was concerned, he had seen the truth face to face like one who had reached the other shore of the river. The Buddha starts with an empirical fact or a psychological fact and then goes on to work out it is implication. Then a moral procedure is designed to eliminate the empirical or psychological fact in question. There is suffering is a statement of fat, it constitutes the staring point of Buddhism. Suffering may be in the form of physical pain or an empirically observable phenomenal; it may be in the form of anguish or a feeling of sorrowfulness. From the recognition of suffering as an empirical or a psychological fact, Buddha proceeds to prescribe the way through the observance of which it could be removed, it is necessarily an
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ethical procedure. That the methodology of Buddha synthesizes two logically different context viz. Facts and ethics, and thus amounts to a philosophical error do not have any relevance, these highly developed conceptual distinctions were primarily non-existent in the Buddhas time, especially in the context of the ancient Indian Buddhist Dharma. There was at that time no meta-ethics, the study of the statements about the good and the right, but only ethics, which is concerned with the study of the good and the right. However, be remarked that this human sundering of fact and value need not be acceptable as a universal postulate of philosophy. The basis of Buddhist ethics is not the empirical perception of suffering. This is education of Buddha; it is practice ethics in the realm of ethics-spiritual practice. Buddha was a rational thinker and a good understanding of human nature as well. He knew it too well that moral practice is not mathematics and that regulation of life by absolutely unbending rules would only result into childishness of character and conduct. He also felt that regulation of life by much too stringent rules might cause aversion to them. His attitude is reflected in his formulation of the monastic rule purported to guide the life of the monks and nuns in the Sangha. In the ethical framework of Buddhism, the problem starts with ignorance owing to which human fail to see the real nature of them own self and the world around them. As a result, one feels attached to them, expressing this attachment in the divers forms of desires which are never finally satiated, one desire, even when satisfied gets replaced by another desire and the process goes on subjecting man to suffering and pain. This is the evil inherent in human existence as such. IT is to be squarely faced and it is nature needs to be understood. The moral procedure starts with this basic understanding and would acquire perfection through the harnessing of action on the right way and
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exercising control on the dallying nature of mind. Suffering is an existential reality, but it is not recognized by Buddha in human existence on the part of Buddha should not be understood as an advocacy of pessimism. It is wrong characterized Buddhism.26

6.4. Compassion and Perfection Liberation in Buddhism

The motivating force behind the actual practice of the Boddhisattva path is the element of compassion, the desire to help alleviate the suffering of others, either by guiding them to enlightenment or by assisting in more material ways. This factor, it is sometimes claimed is one of the things that differentiated the Bodhisattva from the Arhant, and in some contexts, we should see, it is led to the notion of Boddhisattvas who reject the option of Arhantship in order to continue to work in samsara for the welfare of all sentient beings. More immediately, the development of compassion for others can be seen as crucial first step on the boddhisattva path. Thus a Boddhisattva is impelled only by the desire to help others, with no regard for him, and he sets out upon a long and arduous path ever everything himself to acquire merit and knowledge as we read to scripture, when his compassion aims to bring all beings to maturity. This compassion grows through an increasing concern for beings who suffer, and Boddhisattva should meditate upon these beings, that throughout the Triple world, they are ever tormented with the threefold suffering of their condition. Thus the blessed one has shown us that those in hell are sunk in unremitting and burning pain, he has shown us, and that the hungry
26

The meditation Hand book, Geshe kelasang gyatso, p, 55.

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ghost feels pain both sharp and keen their bodies withered with the ache of unbearable hunger and thirst, and we can see how animals suffer many pains, maiming and slaughtering each other in mutual rage, how some are bound and beaten; their noses split for rings; their bodies castrated, tormented on all sides, how they weary, their reluctant bodies exhausted in bearing their hard and heavy loads. And we can see, humans can suffer the pains of hell, for thieves have their limbs cut off are impaled and hanged, and endure the suffering hell; the poor and powerless suffer the hunger and thirst of hungry ghosts; slaves suffer the bondage and beating of animals, owned by the strong, belonging to others, tormented. For humans endure immeasurable pains, they seek each other out to torture and betray; they are separated from their loved ones and forced to serve those that they despise. We can understands that the entire world is liked by the blazing flames of suffering, and we meditates upon compassion for all beings, we can meditates upo9n those to whom one loves, one sees how they must bear the many suffering, we have described, they are all the same as oneself, the gradually one meditates upon all beings in the ten directions; one awareness, ones compassion for all beings equally. Then is ones compassion made perfect, and it is called great compassion.

6.5. The Thoughts of Enlightenment in Buddhism

The Boddhisattva path in mahyna tradition has been practice of the six perfections pramit, however, a bodhisattva must develop the thought of enlightenment by means of a vow. This events marks the start of ones aspiration to Buddhahood, and it can be understood

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as the initial experience of embarking on the path, akin to the step taken by the Buddha Gautama in his previous the long ago under past Buddha Dipamkara. He became ritual and meditation in the Mahyna and extended to everyone. This is significant for though the arousing of Boddhicitta was theoretically something to be done one at the start of the Boddhisattva path ritually it became something to be repeated often the repetition serving to renew dedication. Buddhism is perfection education of Buddha from the enlightenment of the Buddha, the wisdom of Buddhism covers a wide field including the wisdom of Buddha and his discipline of the leading minds, the wisdom of Buddhism is a living entity, the Buddha meaning the full enlightenment or awakened one. But the middle meaning that of an indwelling Buddhahodd is common ground to every Buddhist all human beings can attain the full enlightenment achieved in history by one, and there is a way the Buddhas Middle way, and is the goal of the minds development. He helped the common people to a way of life which would end their suffering.

6.6. Pure Land in Mahyna Buddhism

Pure land or highest joy or the world of utmost joy is the world of tranquil that Amitbha Buddha of the land of the utmost joy. While the emphasis in pure land practice is on devotion, it is not without it is contemplative side. The Sukkha (happiness) outlines five kinds of mindfulness which are used to awaken absolute faith in Amitbha Buddha. The first three are counted as forms of purifying calm. They used respectively action of body, speech and mind; bowing to Amitbha Buddha while reflecting on his wondrous powers; praising

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him with the invocatory formula while contemplating the meaning of his name, and arousing a single- minded determination to be reborn in his pure land The fourth mindfulness is a tranquil. In a simple form, it can be done by contemplating an image of Amitbha till it can be seen in great detail with the eyes closed. The most elaborate method, however, is outlined in the Amitbha- dhyna sutra, which describes a way of attaining dhyna involving a series of sixteen meditations. The first meditation is performed by the practitioner contemplating the setting until it is image can be held clearly before the minds eye. The meditation begins by developing a mental image. The immediately goal of Pure Land believers is to be reborn in immediately Pure land in the presence of Amitbha, they will eventually attain full enlightenment. The essence of Pure Land practice thus consists of invoking the name Amitbha Buddha, contemplating the qualities of Amitbha, and taking vows to be born in the Pure Land. The hallmark of Pure Land Buddhism is reciting the Buddhaname, invoking Amitbha Buddha by chanting his name. Through reciting the Buddha-name, human focus their attention on Amitbha Buddha. This promotes mindfulness of Buddha. What sense is Buddha? Buddha is the name for the one reality that underlies all forms of beings as well as an epithet for those who witness and express this reality. According to the Buddhist teaching, all human beings possess an inherently enlightened true nature that is their real identity by becoming mindful of Buddha. Human are just regaining their own real identity. They are remembering their own Buddha-nature.

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Buddha as such is a concept that transcend any particular embodiment, such as Shakyamuni Buddha and Buddhas all accept Amitbha Buddha is human beings mindfulness rebirth his world. Pure Land people focus on Buddha in the form of Amitbha, the Buddha of infinite life and infinite light. Believes put their faith in Amitbha Buddha and recite his name, confident in the promises he has given to deliver all who invoke his name. All classes of human beings, whatever their other characteristics or shortcomings are guaranteed rebirth in the Pure Land and ultimate salvation, they invoke Amitbha name with single-minded concentration and sincere faith.

a) Significance Amitbha Buddha Name

Amitbha Buddha name are immeasurable-splendour and infinite-life, the combined with visualization of Amitbha and concentration of the concept of Buddha, the combined with the methods of meditation. The aim is to concentrate ones attention on Amitbha, and let all other thoughts die away. At first and all along, miscellaneous thoughts intrude, and the mind wanders, but with sustained effort, ones focus on the Buddha-name becomes progressively more stead and clear in mindfulness. The Buddha-name functions as a powerful antidote to those great enemies of clear awareness that Buddhists have traditionally labeled oblivion. According to the Pure Land teaching all sorts of evil Karma are dissolved by reciting the Buddha-name wholeheartedly and single-mindedly.27 What is Karma? In Buddhist terms, karma means deeds, is actions. Through sequences of cause and effect, what we do and what
27

Pure Land & Pure mind. Chu- hung & tsung- pen, p, 5.

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those we interact with do determines our experience and shapes our perceptions, which in turn guides our further actions. Habitual patterns of perception and behavior build up and acquire momentum. This is the existential trap from which all forms of Buddhist practice aim to extricate. Amitbhas Pure Land is depicted in a way designed to attract believers. In the Pure Land there is no sickness, no old age, and no death. The sufferings and difficulties of this world do not exist. Those born in the Pure Land come forth there from lotus flowers, not from a womans womb in pain and blood, and once born they are received and welcome by Amitbha and his assistants they receive immortal, transformed bodies, and are beyond the danger of falling back into lesser incarnations. They are in the direct presence of Amitbha Buddha and the great Boddhisattvas, who aid in their ultimate enlightenment. Those who go to the Pure Land live there among being of the highest virtue. Beautiful clothing and fine food are provided to them ready-made. There are no extremes of heat and cold. Correct states of concentration are easy to achieve and maintain. There are no such things as greed, ignorance, anger, strife, or laziness. The Pure Land is described, metaphorically, as resplendent with all manner of jewels, and precious things. There are huge trees made of various gems, covered with fruits and flowers. Giant lotuses spread their fragrance everywhere. There are pools, made of seven jewels, and field with the purest water, which adjusts itself to the depth and temperature the bathers prefer. Underfoot, gold covers the ground. Flowers fall from the sky day and night, and the whole sky is covered with a net made of gold and silver and pearls. The Pure Land is perfumed with beautiful scents and filled with celestial music.
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Pure Land theorists were faced with the task of clarifying their teaching of salvation through faith in Amitbha given the mainstream scriptural Buddhist view of salvation as the reward for eons of diligent effort at self-discipline and purification and refinement of perceptions by holding out the prospect of rebirth in the Pure Land trough Buddha-name recitation even to sinners, the Pure Land teaching appears to depart from a strict rule of Karma reward, which emphasizes the individuals own efforts as the decisive factor in spiritual attainment. The Pure Land teachers explained this apparent anomaly by appealing to the infinite compassion of Amitbha, who promises that all who invoke his name will attain birth in his Pure Land. The pioneers of the Pure Land teaching indeed took the position that for people in the later ages, the arduous path of self-restraint and purification proposed in the old Buddhist scriptures was no longer feasible. For average people, the only hope of salvation would be to rely on another power than their own, the power of Amitbha Buddha. The Pure Land practice of reciting the Buddha-name bears a family resemblance to the chanting his name Nam mo Amitbha Buddha.
28

As the Pure Land master Chu-hung said: the Buddha-name is

equivalent to upholding a mantra. After you have gained power by reciting the Buddha-name, you will be able to face objects with equanimity. According to the Pure Land teaching invoking the Buddha-name brings into play the vows of Amitbha Buddha, whose supernatural powers brings those who invoke him rebirth in the Pure Land. The

28

Pure Land & Pure mind. Chu-hung and Tsung-pen, p, 16

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key element is faith in Amitbha, and the pure Land teaching is propounded as an easy path open to everyone.

b) Comparative Meditation and Pure Land

Meditation means the enlightenment heart of Buddha-nature within oneself. Pure Land means one-minded right mindfulness immovable. The Pure Land School accepted the meditation perspective as valid in principle, but questioned how many people could get results by using meditation methods. Pure Land teachers granted that meditation might indeed be the direct vehicle, but insisted that for most people it was too rigorous and demanding to be practicable. The Pure Land method of Buddha-name recitation was offered as a simple method by which average people could make progress toward enlightenment. The pure Land teachers pointed out that many who scorned Pure Land methods as simplistic, and who proudly claimed allegiance to the meditation school, actually achieved nothing by stubbornly clinging to meditation method. The meditation school itself came to make room for Pure Land methods. The masters of scriptural Buddhism, Pure Land, and the Mediattion School, the synthesis of meditation and Pure Land figured prominently in the teachings of many meditation adepts. In the meditation understanding of Pure Land Amitbha Buddha represents the enlightened essence of our own true identity, while the pure Land is the purity of our inherent Buddha mind. Buddha-name is effective as a means to cut through the deluded stream of consciousness and focus the mind on it is true nature. Being born in the Pure Land means reaching the state of mental purity where

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discriminating thought is unborn and immediat6e awareness is unimpeded.

29

The synthesis of meditation and Pure Land methods was

epitomized by the Buddha-name meditation case taught: Mediation cases in mediation are generally designed for use as focal points in meditation. They were designed with multiple levels of meaning that interact with the mind of the person meditating to shift routine patterns of thought and open up deeper perceptions. Sustained concentration on the meditation point provides the opportunity for direct insight beyond the level of words. The one mindful of Buddha is the Buddha within us. This is the meditation rationale for pure Land practice.

c) The Influences between Meditation and Pure Land

The influences of meditation and Pure Land in Buddhism is one vehicle doctrine of the Lotus sutra began to appear as did certain esoteric aspects of Tantric Buddhism. The influences of meditation meanwhile with it is ideal of an inner Buddha-nature within each individual, led to the belief that the Pure land to which Amitbha Buddha devotees aspired was not to be sought in some Asia paradise in a distant part of the universe, but within oneself. The enlightenment of sakyamuni Buddha in particular, meditation appropriated the Pure Land formula, the Buddha Amitbha in mindfulness with his vows are salvation all human beings, Amitbha is creation solely of Mahyna Buddhism. Indeed, the religious lore into which Amitbha is only one, rejoicing in the legion of cosmic realm that has been created by the generation of their past karma.
29

Pure Land & Pure mind. Chu-hung and Tsung-pen, p, 21

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However, with the shift from Indian Mahyna to the East Asian cults of China, japan, etc, where veneration of Amitbha gave rise to a distinct sect in Mayna Buddhism, Amitbha achieved recognition as the Ultimate in wisdom, compassion and infinite love, we can practice mindfulness Amitbha is the main object not of any system of philosophy but of the Buddhism of Faith and Devotion is necessarily in Mahyna Buddhism. Pure Land Buddhism in China is fully developed a sectarian structure of system Buddhist, it is institutional organization only an intermittent points in history. They are taken from canonical sources, which mean that they are mainly composed or promulgated by eminent clergy and imbued with the normative views of the statesanctioned monastery. As such, these materials tell us a lot about Pure Land spirituality in established religion in China, Pure Land appealed a great deal to persons who were either alienated from the monastery system or for whom religious pursuits outside the family compound were not an option. Interesting work is beginning on the culture of the inner household, with the thought that it betokens a world of religious experience and expectations quite different from that of the people traditions that dominated Chinese and Japanese society at large in Pure Land Buddhism.

6.7. The Cultivated of Pure Land

The cultivated of Pure Land is practice and developed of history to explain the development of their teaching and practices. In the initial historical stage, they wrote, there appeared seven Buddhas before the death of the historical figure. This theory of the seven Buddhas is an attempt to account for the historical Buddhas

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achievement of Nirvna during themselves life, an accomplishment that was increasingly viewed as extraordinary by members of the Pure Land. This stage was connected to a vision of transcendent Buddhas existing simultaneously in other world-realm; the cosmos populated with countless transcendent Buddhas that dispense benefits to those on earth from their immense stock of merit. These multiple contemporary Buddha residing over transcendent realms converged, according to this theory of history, to form a specific cult focus on a single figure, the emergence of Amitbha as the central focus of the Pure Land. This path of Pure Land Buddhism to meditation and monastic life, common people were offered an opportunity to become more fully involved without rejecting social ties, livelihood, and the world. The doctrine and practice of the pure land Buddhism were single. A person who practiced diligently would be richly rewarded for positive practice in a blissful. Form one perspective, Pure Land devotionals represented a reversal of the traditional Buddhist position, in the sense that the religion was considered from the point of view of the enlightened individual.
30

The history development of Pure Land Buddhism counties as

China, Japan, Vietnam, and so forth, pure land Buddhism represented a path of personal hope and empowerment. In contrast to a path grounded on faith, the practice of meditation was not considered a sufficiently immediate response. Meditation was also rejected because it was a difficult form of practice that implied renouncing the world and a life of solitude. The faith-based pure land movement appealed to ordinary, novelties folk who were seeking a path of religion that was less arduous and demanding. Moreover, people
30

The different paths of Buddhism, Carl Olson, p, 199

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wanted to be good Buddhists without renounce the world and joining a monastic community. The Pure land movement did not represent a deviant form of Buddhism that was far removed from original message of the Buddha. Even during Amitbha life-time, ordinary people reacted to the Buddha with devotional types of behavior. Therefore, Buddhism embodied devotional aspects from it is inception. The Pure Land movement developed these early tendencies within the religion. It also more fully developed the lay potential of the religion. The Pure Land movement enables one to see that Mahyna Buddhism is more than a path for those willing to follow a strictly monastic life. This type of devotional Buddhism is for everyone.

6.8. The Practice in the Pure Land

Pure Land on established the practice and vow, which leads to rebirth in the Pure Land is divided into four basis section, and the ten Moments of mindful the mind on the final Objective is necessary for fulfillment of the practice. One begins by venerating the Buddha and repenting, trough which one purifies karma obstructions cleanses the body and mind.
31

The first section may be likened to cleaning a fertile field, one

cultivates the ten moments of mindfulness, through which one concentrates the mind, matures the practice, and establishes the essential aim of the vow, the efficient cause for rebirth. The second aspect is like sowing the seed. After that one strives to focus the mind continually on the Pure Land, bring about the

31

Buddhism in practice, Donald S. Lopez, Jr. p. 371

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germination of the lotus of rebirth through loving; protection and constant nurture of the final. The third aspect is like moistening the ground with enriches rain, one applies myriad meritorious deeds to help the lotus of ones future rebirth put on luxuriant foliage and cause it to quickly put forth blossom and fruit. The fourth aspect is analogous to sprinkle the plant with rich fertilizer. We should realize that being able to fulfill all four of these practices is the highest and most superior form of cultivation, even though they build on one another like this. If one has little time on ones hand, one of these practices will still bring rebirth in the pure land, for each of these four embraces both aspects of practice and vow will function as the efficient cause for rebirth.
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We are practice of the ten moment of mindfulness on a daily

basis. However, since the ten moments of mindfulness are the essential element behind the efficient cause of rebirth in the pure land. The Buddhas throughout the ten directions are ever-present in this world of ours. The sound of their Dharma never ceases. Their marvelously rare fragrance is all-pervading; the flavour of their Dharma fills the void. Their pure radiance shines over and enfolds everything. The eternally abiding and wondrous principle of enlightenment fills all of space, because the six senses internally blinded and the three activities of body, speech, and mind benighted. We can not to see, hear, smell, feel, or know their presence. Because of these evil influences in cyclic birth and death, the place where this Buddha dwells is called the Pure Land of eternal quiescence and radiance. This is tantamount to seeing only impurity when one is in
32

Buddhism in practice by Donald s. Lopez, Jr. P, 374

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the very midst of enlightenment, or producing fetters when one is already liberated. This is we practice it comprehend it is profound intent and are able to uphold it single-mindedly without becoming involved with other practices, we are only mindful of the Pure Land, and only remember Amitbha Buddha. We know that Amitbhas body and the Pure Land are not two and mindfulness of the pure Land and remembrance of Amitbha are one. Therefore all practice is Pure Land, and no divergent roads are cultivated. It is called unified practice. This can be compared to the meditation streams which all flow into the sea, and all get the same name the sea. Thus all forms of mindfulness, correct effect, and awakening to the path are all Pure Land practices. The wholesome karma roots cultivated through them are likewise completely purified, we retain perfect mindfulness in body and mind, and are able to see and hear clearly Amitbha and his saintly assembly appear directly before die, bringing in their hands the flower pedestal with which they will greet and lead our into the Pure Land. This is enlightenment in Pure Land.

6.9. Essence of Compassion and Ethics in Pure Land

In early Buddhist compassion and ethic was essentially intuitional and all things as mere projections of mind. It was derived there from that objects of the world value and moral nature depends on the mind, mind alone can be considered the determinant of the compassion and ethic nature of an actions was perfection individual with mind rooted in wisdom.

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It points to the existence of three element body, speech, and mind, in an action and further states that without mind neither body nor speech has the power to operate, mind alone is responsible for the goodness of an action. In Mahyna Buddhist came to conceive the world itself to be projection of mind, such negative virtues ceased to be adequate, positive virtues became essential which were required to strengthen mind so that it could interfere in the world in an effective people. The ultimate goal was conceived both ways, and ultimate goal was considered to be the attainment of mental quietude. However, was that it resulted in the creation of a blissful world? Wisdom takes one step further from the Mahyna standpoint. Once it is accepted that mind is an active power and original power. If world is the projection of mind, obviously it can only be an illusion. The goal is to make this power mindful and free.
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Perfection compassion and ethic go to gather; to be enlightened

means to be compassionate. Such a being is ideal person to be emulated, if salvation is set as the goal. This special emphasis on compassion introduced a new orientation in the ethical framework as it demanded from the spiritual. A feeling of complete identity with others was evoked so that ones individual liberation is tendered incomplete and meaningless if all others are not liberated. It is not that the earlier Hnayna ideal of Arahant was devoid of the attribute of non-selfness, but the positive attitude of completely identifying oneself with others and consequently, existing vigorously for others was not so much high-lighted in it as came to be the case with the Mahyna ideal of Boddhisattva. While an Arahant exerts for Amitbha individual liberation and is content with it is achievement.
33

Development of Buddhist Ethics, G.S.P.Misra, p, 128

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Boddhisattva is moved to place the liberation of others as the primary goal of his spiritual exertion in preference to which his individual liberation. It is from this stand that the Mahyna viewed the Hnayna ideal of Arahant as selfish. This understanding of mind led to the difference in method that was to be observed for spiritual attainment. Mahyna had emphasized the observance of Pramits which stand for various positive virtues which bring about perfection in the seeker Pure Land. Mind generally appears to be containing within it the duality of knowledge and action. The ultimate ethics-spiritual goal is to go beyond both good and evil.

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CHAPTER VII: ACKNOWLEDGE MEDITATION IN BUDDHISM

We develop meditation practice to the point of deep and genuine realization. Then our faith is no longer dependent on any external object or situation for reinforcement. We experience the power unshakable faith and deepest levels of intuitive wisdom. This deep level of faith and trust is symbolized by a magical gem, creating a mental environment of inspiration, confidence, and purity. We develop deepening faith by learning to stay open and connected in each moment, we practice becomes a process of struggling and striving with past and future. We may cling to pleasant experiences of rapture or insight. One sitting period feels wonderful with the mind concentrated and clear. We might spend a great deal of time in our practice resisting our present experience in order to regain something that has passed. This struggle diminishes the healing, deepening power of faith.

7.1. Mindfulness Mediation in Buddhism

When we are directed toward the development of mindfulness, the spiritual faculties is sense and meaning of this mind state the understanding of mindfulness as fullness of mind. In this fullness of attention, it is includes aspect of experience, which is discourse the Buddha gave on the four foundation of mindfulness, four field of mindfulness are described. The first is mindfulness of the body, which includes awareness of posture, whether standing, walking, sitting, and lying down, as well as movement of the body such as the turning, stretching, and bending. As mindful of the body deepens, we begin to go beyond the concepts of body to the experience of the body
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as difference sensations we dwell repeatedly in the awareness of the body, developing the power of clear and observation. The first foundation of mindfulness is particularly appropriate for the development of the deep and grounded attention in our daily activities. The body is always there as a clear objects of awareness. The second field of mindfulness is awareness of feelings. There are not feelings in the sense of emotions, but refer in this meditative context to the quality of pleasantness arising on every moment of experience. The awareness of these feelings is so important because condition of grasping aversion, and ignorance. It is became something is pleasant that we grasp it, and because something is unpleasant that we dislike it. And when an experience is either pleasant or unpleasant, we often become forgetful or our mind wanders. This second foundation of mindfulness is cultivated, then, we can fell the pleasant and unpleasant of different experiences without having a conditioned reaction. We have a greater ability to feel equanimity. Awareness of feeling in this way also provides a key for unhooking the mind once it has already been caught in a reactive state. When we understand how desire is condition of feeling, we see that underneath the wanting mind is a place of liberation. This second foundation of mind can be powerful tool of investigation and freedom wisdom. The third field of mindfulness is awareness of the mind and mind states. That is become aware of the mind by difference emotions: love, hatred, anger, boredom, and so on. In this way we come to a deep and profound understanding of the nature of the mind. The four foundation of mindfulness is mindfulness of the all Dharma in meditation, the awareness of the functions of difference mental states. We become mindful.
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For example, the desire functions as a hindrance or functions as spiritual ally. This application of mindfulness grows, we also become aware of certain basic all Dharma: Four Noble truth, Eightfold path, and twelve lines, the relationships of the sense are revealed by foundation of awareness. The precept to be mindful from moment to moment brings our wisdom to life and infuses our faith with understanding. Mindfulness also manifests as a protection, because when we are mindful are protection from the force of the conditioned habits our practice.

a) Precepts (sla)
Precept is first step necessary to practice Dharma which has developed wisdom. The quality root of our practice and source of all accomplishment in our lives, we need to understand precept in a way generates them from within us, rather than imposing them from the outside by some ideal that demands that we be a certain way. The practice will be one of constant struggle and resistance, indeed necessary to our nurture a sense commitment within us. The text of Buddhist moral can be appreciated only in the context of it is goal, which is the attainment of Nirvna or the state of cessation. Also we know that the Nirvna goal is opened to those believing Buddhists who have adopted the state of homelessness. Since it is the Monk or ascetic who alone has the possibility of reaching the Nirvna goal, it means that the Buddhist moral by a monastic orientation. This orientation had transformed moral into a code of monastic discipline. The entire code of monastic discipline is contained in the Canon called the Vinay Pitaka or Book of Disciple. There are more than two hundred rules and regulations which have become the basis of

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monastic discipline for the Buddhist monk As far as the laid is concerned, they are given a general framework of morality in terms of which they could better there future lives by accumulating merits in the present, there is no hope to gain salvation in the present one. The heart of Vinay of monastic discipline is to be found in called the Patimokkha with a list of transgressions against the rules of the order. When a particular rule is established or propounded, it is immediately followed by a verbal commentary the aim of which is to explain the cause for it is promulgation. The rules are so devised as to enable the monk to cultivate the path of Dharma. Also the intention of the discipline is that the monks in the monastery must be able to live as members of a living community. A virtues monk is said to be one who is disciplined by the discipline of Patimokkha. The monks are expected to recite the patimokkha twice a month, on the new moon and full moon days. While reciting the code of discipline, the monks are expected to confess to one another their sins, and this confessional process is called as uposatha (well-being). The number of rules are said to be one hundred and fifty for monk and nun is three hundred and forty eight, etc. One who knows and practices the patimokkha. The Buddhist is of the opinion that the mind in general is seized by such negative states which are not conducive for salvation. To the extent mind remains subject to the negative states of sensuality, illwill and delusion to that extent an individual being will be deprived of nirvna. The purpose of the precept is to eliminate and uproot the cause for action which is not conducive and profitable for spiritual life. It is in the absence of negative causes that the arising of unwholesome actions ceases to be. However, the negative states of mind can not
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exist by themselves. They need a source which provides the necessary wherewithal for their sustenance. The Buddhists think that this source is none other than the belief in a self. To satiate the desires of the socalled non-existence ego, then is given rise in the mind to such states which the Buddhist has identified with lust, malice and delusion. These states are also called as fetters. They function as hindrances or obstructions in the way of achieving the complete state of dispassion or detachment. The purpose of practice percepts of Buddha is must moral has to be seen in the context of the arising of the wrongful states of the mind. Whether invented by Buddha or the Sangha each moral rule is intended to bring to an end the arising of wrongful expression in the form of an action or deed. The monk who observes the rule or is ware about the intention of the rule always acts in a manner which is wholesome and profitable. In other words, Buddha acts in the absence of wrongful motives. Such an act of the monk is said to be pure, as he acts apart from intent that is unbecoming. This pure act is expressed either through body or speech, or through mind. This is how the Buddha has classified the expression of a pure act. The Buddhist purity does not simply denote an aesthetic state of mind. It always terminates in action, and action always expresses itself through the organ of body or through mind. These rules code are as much applicable to laymen as they are to a monk. The purity of speech is characterized by such actions in one is not engaged in altering lies or unworthy speech, that of thought means the cultivation of right view, which is one of the items in the series of percept practices. The one who cultivation right view is never malevolent or covetous, following rules different about practices and characterized as a Monk practice 250 rules and a Nun practice 348 rules, etc, that
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cause of suffering to be. These moral codes express the fundamental concerns of the Buddhist Dharma how to gain control over the wrongful states of mind. The individuals dispositions are influenced by such negative impulses as lust, malice, delusions; the individual thereby performs such deeds through body, speech and mind which require Karma retribution. The karma retribution expresses itself through repeated rebirths, and so consequently suffering in one form or the other is experienced. By applying the moral code, the actions of the individual become disciplined in that the cause for the arising of unwholesome deeds is eliminated. In the absence of unwholesome tendencies, the deeds of the individual express themselves through the purity of body, speech and mind. An action is said to be pure when an individual remains detached from the self, and the action that ensue thenceforth is said to be pure. Thus, the purpose of the Buddhist moral of rules is to eliminate all such causes which give rise to unwholesome deeds. In this way the Slavonic path of enlightenment is cleared from such hindrance which are negative and which obscure ones vision.

b) Concentration (Dhyna)
Concentration is the second step of the spiritual faculties. It is the quality that brings strength and intensity to ones practice. The cultivation of concentration can be approached in numerous ways. In the context of in sight meditation, concentration is a steadiness of attention to the flow of constantly changing objects. Even when we are keeping our attention on the breath, we can feel the continually changing sensation of the air touching the nostril or the difference sensation in the movement of the abdomen. The key to developing concentration is a persevering continuity of mindfulness. We can see

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an illustration of this in the primitive means of creating fire by rubbing two sticks together. When we practice developing an unbroken stream of mindfulness, the hindrances to concentration are set at bay, and mind becomes calm and clear. As mindfulness becomes enduring, the mind remains steady, without becoming scattered or distracted. So, the concentration becomes strong and well established. If we are willing to make the effort to bring continuity to practice, we will naturally enjoy the power, depth, and wholeness that come from deep concentration. When the mind is not scattered, there are a feeling of completed, and which brings about a happiness that is completely different from the pleasure, we are conventionally experience. In the practice meditation, we can feel lazy and uninspired. This may conflict with our model of what it means to have steadiness of mind. We experience discouragement become the object of awareness and inquiry. The very effort to be mindful at these time energizer the mind and makes possible a steady focus of attention. If we do not limit ourselves by thinking that in order to practice, we must be in a certain frame of mind, then steadiness of mind can be developed whatever the circumstances. Concentration is like the other spiritual faculties is not something, we must struggle to attain at some remote point in the future. It is present naturally in each moment that we are fully attentive, and it is something, we can practice meditation in cultivate Buddhism right now and future.

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c) Wisdom (PRAJ)
Wisdom is third step in spiritual Buddhism. Wisdom or insight is means seeing clearly the nature of experience. When concentration and mindfulness are well developed, insight will unfold by itself. It is an intuitive understanding, which intellectualizing can bring about in a genuine way. In Buddhism this wisdom or insight is spoken of in three aspects. One aspect of wisdom is seeing clearly the impermanent nature of all phenomenal. Impermanent can be seen with varying degrees of refinement depending on the degree to which the mind is concentrated. But on whatever level we look, we see that things are in constant changes the earth, the reasons, the weather, societies and civilizations, our relationships, our thoughts, our emotions, and anything. As the mind becomes more focused, awareness of impermanence becomes more subtle. When concentration and mindfulness become strong enough, as is often the case during periods of intensive meditation, the perception of impermanence becomes precise that the body and mind process is experienced as a continual pulsation of energies, each element of experience instantaneously arising and dissolving. There is nothing at all solid that we can hold on to. We understand wisdom is impermanence and suffering, the third aspect of wisdom emerges, the awareness of the selfless nature of phenomena. Seeing deeply into the nature of the mind and body process reveals the fundamental and transforming truth that no self. Although all that we experience is in a process of continual change, we concepts about experience are static. The reality of the mind and body is that of a process in constant flux is influence

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pervading our lives. Because of our identification with the concept of self, we become preoccupied with pleasures to gratify it. Wisdom develops with faith, because we have seen for ourselves the true nature of our bodies, our mind, and our lives. The path of insight, of understanding the nature of our beings is a journey that encompasses aspect of our experience, the nature of reality will reveal itself. When wisdom outstrips faith, we can develop a pattern know something, and even know it deeply from our experience, the faith brings quality of commitment to our understanding. Energy needs to be balance with concentration effort will bring lucidity, clarity, and energy to the mind, which concentration balances with calmness and depth. Mindfulness is the factor that balances all these and is therefore always beneficial. We do not have to lives in a world of illusion, if we are committed to realizing the truth. We can approach our live with a sense of spiritual urgency, with a great desire to understand this body and mind before we die, developing the strength of mind to go straight ahead without abandoning our sense of purpose. And in both intensive meditation practice, and in our daily lives, the refining and deepening of the third spiritual faculties can make real our aspiration to make best use of our live.

7.2. Division of the Spiritual Meditation in Buddhism

We can possible the heart and mind attain the transparent state of purity. It is the purity of mind which reflects the true nature or level of spirituality. Purity comes to be when the mind attains calm, it is free from both mental and physical agitations. To bring about the state of calm and silence in the mind, the dept is asked to cultivate the

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moral discipline and restraints consistently and diligently. The practice of moral discipline and restraint are not specifically Buddhist. The moral discipline and restraint are ascetical in nature and the point departure for all form of meditations. The moral discipline and restraints are ascetical in nature became the intention is to transcend human nature. The natural flow of the mind and of the senses is to interact with that which it comes in contact. To establish contact with entities and beings, the mind or consciousness has to go outside of itself through the senses. If they do not allow the mind to be at peace with itself, the consequences of the fluctuating mind are disastrous, in that suffering, in one form or the other, is given rise to the aim, the arrest the natural flow of fluctuations in the mind. It is upon the cessation of fluctuations that calm is restored. The calm of mind comes to be when the senses and mind cease to interact with the external world. This relating of consciousness to the external world comes to a standstill when both the mind and senses cease to function in accordance with their nature. It is inwardness or introversion of consciousness which arrests the natural functions of the sense organs and of the mind. This arresting of the body and mind is made effective by following the moral discipline and restraints as well as the techniques of meditation. It is in accordance with this ascetic ideology of spiritually that the Buddhists speak of spiritual life as being characterized by morally, concentration, and insight or wisdom, one leading to the other. This division of spiritual life corresponds to the realms of desires, of form, and of formlessness. It is the task of morality and we may say of moral discipline and restraints to free the adept from the clutches of the realm of desire. In the realm of desire there is nothing,
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but pain and suffering, as in this both the senses and the mind are under the control of entities to which they relate themselves. The Buddhist morality aims at brings to an end this unholy alliance which the mind and the senses form with the objective world. It is in the realm of form in which concentrative meditation is practiced by focusing the attention upon the object of meditation. The more attention gains focus, the more senses and mind withdraw from the world. Inwardness or introversion corresponds to what extent the range of attention is refined. It is refined the more consciousness turns inwards, and correspondingly withdrawal from the world is affected. Ultimately a state is reached in terms of total concentration, peace or calm of mind is experienced. Ultimately, we have the formless realm. It is in the formless realm in which insight wisdom of the Dharma is realized. It is an insight which traditionally is called Enlightenment. Upon the attainment of Enlightenment, the adept as reached Lord Buddha ultimate goal of an Arahant, viz, Lord Buddha has freed himself from the clutches of is Samsara. It is in attainment of Nirvana that the goal of Dharma is fulfilled. This is aim of Buddhism as the Dharma of salvation human being.
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It aims at cleansing the mind of impurities and disturbances,

such as lustful desire, hatred, ill-will, indolence, worries and restlessness, skeptical doubts, and cultivating such qualities as concentration, awareness, intelligence, will, energy, the analytical faculty, confidence, joy, tranquility, leading finally to the attainment of highest wisdom which sees the nature of things, and realizes the ultimate Truth Nirvana.

34

Taught of Buddha, p,.48, Moti lal published 2001, New Delhi

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7.3. Development of the Middle Path

The spiritual development stem from a state of balance in diverse variables pertinent to human life and such indices influence human life in social cultural, economic, political, and spiritual spheres of human life. Such a development is holistic and inseparable from environmental concerns. It is the sum total to maximize individual and societal development in the background of the environmental, protection and progress. The human being is the central concern and human dignity is the supreme value. Without having human equality and freedom development is possible. The value of social justice and dignity must be inherent in philosophy in a society. The development is in consonance with middle path philosophy of Buddhism, state of balance and equilibrium in nature of development. Ancient people were intimate with their surroundings. They so often weaved themselves into the tapestry of the life surrounding them so exquisitely that, we can only admire their sensitivity and their wisdom. They had a very special understanding of the places, the locus genius of their territory. The ancient knew the true value of plants which was why they worshiped them. The more environmentally conscious among moderns are also aware of that ethical value. Production with the help of environmentally benign technologies will take the societies towards understanding, and development that meets the needs of the present beings without compromising the ability of the future generations to meet their needs is wisdom development. Well being of the lowliest is the true development. Human dignity demands self- reliance and self-sufficiency.

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Development means unfolding full potential of very human beings. Human beings have a need for dignity, for love and affection, for care and concern, for the freedom to express their creativity, to control their own destiny, to preserve their own culture, to feel fulfilled, to be educating for life, to know that their life on earth has been worth living. The world is currently exploring the concept of development an approach that will permit continuing improvements in the present quality of life, at a lower intensity of resource use, thereby leaving behind for future generation an undiminished even enhanced stock natural resources and other assets. While no universally acceptable practical definition of development as yet there is increasing agreement that it should incorporate three critical elements, there is increasing agreement that it should incorporate three critical elements, social and environmental in a balanced manner.

7.4. Tranquility and insight

For the Buddhists the elimination of passion and thereby of attraction is a sine qua non- condition for the realization of both tranquility and insight- wisdom. The elimination of passion, and thereby of attraction, denoted the cessation of ignorance. In the Buddhist context it means that passions can not be completely uprooted unless their source, ignorance is brought to an end. To facilitate the process of elimination of passions, we are practice ascetical in nature is change results in nature people. It is in the process of consciousness are experienced. The practice of the tranquility result in the temporary suspension of passions, whereas the practice of path leads to the by nature

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phenomenal in the Buddhists is phenomenal is of the nature impermanence on account of it is fluxional character. Also that which is phenomenal or conditional functions under the sway of action or karma to be subject to karma denotes the free- play for karma. It is our likes or dislikes which we express through karma. Karma itself is given rise to by the passions. Even the highest phenomenal good is by nature transient, within the Buddhist context can not give us the lasting peace. Whatever degree of peace may be realized by practicing the techniques of this path, it well always be temporary, the Buddhist who are desirous of Enlightenment. They are seeks the highest path of Dharma. All schools of Buddhists have been different among the Buddhist it is the Hnayna who are supposed to be following the path of yoga. Once the concentrative path has been completed take up the path of insight. It is through insight path that passions in the subconscious are uprooted. The Mahyna practice the path of yoga but different extent and measure as do the Hnayna. This division of the spiritual path into yoga seems to be more an imaginary a real one. The division serves more sectarian purposes than the theological ones, as it is the Mahyna alone who insists upon this division. The Hnayna both the paths are complementary and necessary, to make our point clear, let us take the care of breathing. It is specifically practice. This practice in the Buddhist context is meant to sharpen concentration, which in turn leads to mindfulness. Mindfulness is specifically a Buddhist practice, and may be said to be belonging to Dharma path. The practice in it is totally as assumed the name of mindfulness of breathing. The purpose of this practice is to inculcate the awareness concerning of phenomenal: suffering, impermanence, and not-self. This awareness comes to be
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when attention is focused on the inhaled and exhaled breath. While one exhales and inhales breath, one is expected to keep on counting them. As a result of practice, there develops the single- mindedness of intent. With the appeasement of sense, one is enabled to meditate upon some insight formula with the intention of reversing the order of ignorance. Once the order ignorance is reversed, there arises the insight into the nature of suffering, impermanence and not-self. This is how the practice of mindfulness of breathing is explained in Majjhima Nikya: Respiration, mindfulness, O monks, developed and repeatedly practiced is of great fruit, of great benefit; respiration mindfulness developed and repeatedly practiced, perfects the four foundations of mindfulness; the four foundation of mindfulness perfect the seven factors of enlightenment; the seven factors of enlightenment perfect clear vision and deliverance.35 If the distinction between the tranquility and insight- wisdom, it is to be more in terms of approach than that of the goal, as the goal of both is to lead the adept to Nirvana. The former path may be said to be the path of tranquility, and the later one that of insight. But the attainment of insight is not possible without having a tranquil mind. Also the practice of concentration may be simply a mechanical one unless; it is impregnated with the insight of Dharma. There are two kinds of meditation development: tranquility and insight. We can develops tranquility and after having established ourselves in either, access concentration or full concentration, subsequently contemplation the pure insight in practiced mindfulness.

35

Majjhima Nikaya. P.1324

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7.5. The Three Gates to Liberation

The path of meditation is from the three gates, which are the wish less (emptiness) gate, the gate of void ness (formless), and the gate of spinelessness (inactivity). The wish less gate is considered to be antithetical to that that causes becoming, wherever that gate of void ness is seen as the antidote against defilements. As the sign less gate is concerned, it is the opponent of that that allows signs to emerge. The gate of emptiness and of sign less is directly linked to the state that an Arhant represents. An Arhant is a holy saint because is believed to have completely transcended the conditioned and relative realm of Dhyna in Mahyna Buddhism. In the Buddhist the gates of void less and of sign less as the place of ambrosia, however, remains that these two important concepts need some amplification and elaboration. The concept of the two gates to liberation has given rise to much controversy among the Buddhist the actual meaning of the gates has been obscured, and thereby made unintelligible. This tendency towards opaqueness is particularly felt in the contexts of liberation. The first gate is of void less or void empty in identifying emptiness with insubstantiality, and thereby with not-self, the tern was further subdivided for meditation purposes. It has always interpreted existentially, that is meditatively in the deep silence of contemplation. The term emptiness has also been used to relation to the phenomenal with the intention of finding out as to whether the world and entities therein are devoid of substances. When meditating on causation, discovers that the entities as well as the world itself are

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destitute of own-being. We can destructions from suffer insubstantial. It is the insubstantial aspect of phenomenally that is equated with emptiness, in fact, impermanent and insubstantial. For the early Buddhist the insubstantiality and impermanence of phenomenal entities did not denote their unreality. The conclusion we arrived at was that all phenomenal entities are momentary. The momentary of entities did not entail their inexistence or unreality. The early Buddhist beings realist had a kind of ontological commitment. Upon the emergence of Mahyna is this realism of the early Buddhist is completely abrogated in favour of critical analysis and ideal. The seeds of both philosophical approaches are found in the doctrine of insubstantiality itself. The Mahyna arrived at the logical conclusion that the entities, on account of their insubstantiality are destitute of own-being. That which is devoid of an intrinsic nature can not be accorder with any degree of reality. Thus all phenomenal entities have to be seen as apparent appearances. The phenomenal world and the entities therein are but the projection of the mind. In this way is established the doctrine of illusion. Since everything is illusion, that is without any ontological basis. So, nothing is different from emptiness. This freedom arises for the Hnayna Buddhist upon coming to know the inexistence of the self, whereas for the Mahayana it emergence upon realizing the emptiness of the self as well as of entities out there, this is inner freedom. In practice terms this freedom means freedom from rebirth and none- rebirth. This freedom may be equated with the negation of the world as well as with that of the self. The main purpose of meditative praxis is to empty the mind of all thoughts. When the mind becomes content less, it is identified with emptiness. The emptiness of the
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mind is equated with that kind of wonderful that is considered to be surpassing. Realizing the actual nature of what phenomenal into knowledge of emptiness. The entrance into the emptiness of Dharma is called the seat of the Tathgata. When the Buddhist speak of emptiness, it is well to remember it is association with nirvana. It is a freedom that ensues from nirvana as being emptiness. The second gate to liberation is that of sign less. Through the gate of liberation, while in conscious state, it is origin in the ascetical praxis of meditation. The beginning of meditation is rooted in the ascetical practice of restraint. The fundamental purpose of the meditation praxis is to eliminate the operations of the mind. As the mind is the repository as well as source of thoughts and emotions, so we can suppression is thought to be necessary if the empirical conceptual world is to be transcended, if the source of suffering is to be uprooted, if the defilements have to be eliminated. Although for the Buddhists the primal mind is pure. This primal purity can be obtained connects the mind with world to means the immobility of the senses, the ascetical technique of restraint is applied to senses. The senses have to be restrained. a) It is their character to function in accordance with their nature. The senses are always on the look out for their activities, the source of conflict by bringing the mind in contact with the outside world. The contact of the mind with the world can be broken if the senses are restrained become between the mind and the sense objects b) We established contact through the senses with the world for the sake of concealing the deficiencies we may be having. To satisfy the inner lacks, we usually seek the association of sense objects
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whereby we forgets ourselves completely. This self-forgetfulness can be overcome only when inwards and this is possible only when the sense lose the capacity of relating ourselves to their respective object c) We psychophysical being is a bundle of emotions and instincts and desires. The blocked up instincts, the unfulfilled desires, and the deep cherished emotions are always in search for outlets. It may be asked as to how the senses defile the mind, it is necessary to find out as to how an object is perceived and cognized. It is the external stimulus that stimulates the sense organ for action the sense organ goes out to the object. Upon establishing the contact with the object, the sense organ begins to perceive the object. Initially the perception of the object is indeterminate. The real cognition of the object begins at that point of perception when the object is recognized of the object comes through the process of differentiation, that is, when an object is contrasted with other objects. In this way the object directly impinges upon the mind.

7.6. The Nature of the Nirvna

All the Buddhists schools that look at embodied existence as a kind of bondage, and so every effect is made to free human from this existential predicament. The bondage that human finds itself in is of the nature of suffering, which emerges on account of continuous births and deaths. It is in transcending this unbroken chain of births and deaths or what is called bondage, that real freedom is obtained. Insofar as interpretation of this transcendent freedom is concerned, the various religious schools or Buddhist schools may differ. It is the philosophical view that each school upholds that really determines their outlook with regard to this ultimate freedom. Whatever is the

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interpretation concerning the ultimate freedom, each Buddhist school seeks to liberate human from the continuum of space-time becoming. The realization of free from the cycle becoming of birth and death is called Nirvna. The Buddhist deliverance from embodied existence comes to be upon traversing the various meditative stages. It is upon arising at the highest meditative stage that the seeker gains insight into both Nirvna. As a result of this insight the seeker thereby is empowered to free itself from the fetters that give rise to bondage. An ordinary person is unable gain this height of existential freedom on account of being tied to the fetters of Nirvna. The breaking of the Samsara fetters. However, does not happen in practice, through the practice of meditative asceticism and moral precepts has to purify the mind from the five hindrances of lust, malice, sloth, delusion and doubt. It is upon eliminating the five hindrances that the seeker endeavors attain, through the first four trances of the realm of form, release from the ten fetters, that first five fetters, known as the lower hindrances, consist of in the belief in a permanent substance in rituals and rites, doubt, sensual passion and ill will. The higher five fetters are desire for existence in the world of form, desire for existence in the formless realm, pride, distraction, and ignorance. The seeker not only has to free itself form the ten fetters, but has also to be free from the three impurities of sensual desire, desire for existence, and desire from grasping. Later on an addition of ten impurities was made, namely: greed, hatred, stupidity, and pride, false view doubt, sloth, distraction, shamelessness, and recklessness. All these moral deficiencies belong to the realm of desire. Insofar as human subjects themselves to desire and passion, so long will Buddha suffer from these negative fetters, impurities and
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depravities. The only way of gaining release from them is to cultivate the moral precepts of the Buddha as well as by sharpening the faculty of meditation. It is upon winterizing the moral precepts that the passage for meditative concentration is facilitated. It is in through deep concentration that the seeker is enabling to ascend the ladder of four meditative trances of the realm of form. AS a consequence of this mystical ascension, the seeker gain the capacity of causing destruction to such negative dispositions that give rise to gasping, the elimination of the tendency of grasping result in the knowledge that all compound entities are both insubstantial and impermanent. It is the knowledge of entities as being insubstantial and transitory that leads dispassion and detachment. Upon coming to know that all compound things are impermanent and insubstantial, the seeker begins to withdraw into him in terms of dispassion and detachment. Withdraw into oneself is equated with freedom that is said to be characterized by full knowledge. AS there is correspondence between full knowledge and freedom, as accordingly is experienced the destruction of impurities in term of the insight concerning the Noble Truths. The knowledge of the Noble Truths terminates in the release of the heart and of the mind, which fructifies in the attainment of actual knowledge and of estate experience of freedom from bondage. The final mystical state that comes about, on account of abstract mental absorption is equated with Nirvna. As to the nature of Nirvna there is much confusion among the Buddhist scholars. There are some scholars that are of the view that Nirvna corresponds to the state of complete annihilation, whereas others have much more positive understanding of it. If translated literally, the term Nirvna means the blowing out as of a lamp. This however, does not tell us much concerning the nature of Nirvna. While propounding the
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middle way doctrine, the Buddha opposed steadfastly the standpoint of the nihilists, which meant that Buddha would never equate Nirvna with total destruction of existence. While opposing nihilism, the Buddha also did not favor eternalize. Instead the Buddha attempted to occupy the middle ground between these two philosophic viewpoints which means that he adhered to a kind of silent agnosticism.
36

The Buddha was at heart an empiricist, the knowledge of

existence or of the world that we have empirical nature the conceptual knowledge that we have anything consist of perceptible elements, which means the dependence of knowledge upon the senses. As far as the Nirvna state of existence is concerned, we can say nothing much about it, as it is said to be of transcendent nature. To assert that the Buddhist Nirvna denotes complete destruction of existence is not only wrong it misleading liberated.

7.7. The Transcendence Nature of Nirvna

The Buddhist deliverance from embodied existence comes to be upon traversing the various meditative stages. It is upon arriving at the highest meditative stage that the seeker gains insight into both Nirvna (Absolute Truth or ultimate reality) and Samsara (The cycle of existence or round of rebirth). As a result of this insight, the seeker thereby is empowered to free themselves from the fetters that give rise to bondage. An ordinary person is unable to gain this height of existential freedom on account of being tied to the fetters of Samsara. The breaking of the Samsara fetters. However, does not happen in one go. Initially the seeker through the practice of meditative asceticism and moral precepts has to purity the mind from five
36

Encyclopedias of Buddhism the Nirvana, pp,1567,1568

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hindrances of lust, malice, sloth, delusion and doubt. It is upon eliminating the five hindrances that the seeker endeavors to attain. All these moral deficiencies belong to the realm of desire. Insofar as man subjects themselves to desires and passion, so long will human suffer from these negative fetters, impurities and depravities. The only way of gaining release from them is to cultivate the moral precepts of the Buddha as well as by sharpening the faculty of meditation. It is upon interiorizing the moral precepts that the passage for meditative concentration is facilitated. It is in and through deep concentration that the seeker is enabled to ascend the ladder of the Four Meditative trances of the realm of form. As a consequence of this mystical ascension, the seeker gain the capacity of causing destruction to such negative dispositions that give rise to grasping, The eliminating of the tendency of grasping results in the knowledge that all compound entities are both insubstantial and impermanent. It is the knowledge of entities as being insubstantial and transitory that leads to dispassion and detachment. Upon coming to know that all compound things are impermanent insubstantial, the seeker begins to withdraw into themselves in terms of dispassion and detachment. Withdrawal into itself is equated with freedom that is said to be characterized by full knowledge and freedom, so accordingly is experienced the destruction of impurities in terms of the insight concerning the Noble Truth. The knowledge of the Noble Truth terminates in the release of the heart and of the mind, which fructifies in the attainment of actual knowledge and ecstatic experience of freedom from bondage. The final mystical state that comes about on account of abstract mental absorption is equated with nirvna. As to the nature of nirvna there is much confusion among the Buddhist scholars. There are some scholars that are of the view that nirvna corresponds
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to the state of complete annihilation. Whereas others have much more positive understanding of it, the term nirvna means the blowing out as of a lamp. This does not tell us much concerning the nature of nirvna. While propounding the middle way doctrine, the Buddha opposed steadfastly the standpoint of the nihilists, which meant that Buddha would never equate nirvna with total destruction of existence. While opposing nihilism, the Buddha also did not favor externalism. Instead the Buddha attempted to occupy the middle ground between these two philosophies viewpoints, which means the he, adhered to a kind of silent agnostics. The Buddha was at heart an empiricist. The knowledge of existence or the world that we have is of empirical nature. The conceptual knowledge that we have of anything consists of perceptible elements, which means the dependence of knowledge upon the senses. AS far as the nirvna state of existence is concerned, we can say nothing much about. To assert that the Buddhist nirvna denotes complete destruction of existence is not only wrong. Nirvna is ultimate reality, eternal and truly real. That which is timeless must necessarily be beyond all phenomena, beyond all thought, and independent of everything. This understanding of nirvna denotes it is immortality, absolute autonomy, exchangeability, immeasurability, and infinity. Thus the attainment of nirvna is seen to be desirable, as it is attainment results in the freedom from all phenomenal ills. The very revelation of the Buddha concerning Samsara discloses the order of time by juxtaposing nirvna as timeless and immortal. The Buddhas insight concerned itself in exposing the nature of Samsara. Samsara called the great Tathgata spoke of the cause of things born of cause, and of their transcendence. Accordingly Nirvna seen to be the only worth goal
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that one should pursue, it is this transcendental goal of nirvna that authenticates ones spiritual pilgrimage upon earth, because it is terminates in the elimination of suffering. Nirvna is seen to be representing a state that is free from discontentment, and for this reason it is speaking of as the safest shore of security, contentment and peace.

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CHAPTERVIII:

CONCLUSION

8.1. Meditation Conclusion Remarks

a) Showing the Limits of concepts meditation
The purpose of meditation is practice mindfulness and calming, with it is stress on emptiness, the mind is physical processes, but is a formless continuum that is a separate entity from body. When the body disintegrates at death, the mind does not cease. Although we can superficial conscious mind ceases, it does so by dissolving into a deeper level of consciousness, the very subtle mind, and the continuum of the very subtle mind has no beginning and no end. It is this mind, when thoroughly purified, transforms into the omniscient mind of the Buddha. Every action we perform leaves an imprint on our very subtle mind, and each imprint eventually gives rise to it is own effect. Our mind is like a field, and performing actions is like sowing seeds in that field. Virtuous actions sow seeds of future happiness and nonvirtuous actions sow seeds of future suffering. The seeds we have sowing in the past remain dormant until the conditions necessary for their germination come together. In some causes, this can be many life-times after the original action was performed. The seeds that ripen when we die are very important because they determine what kind of rebirth we shall take which particular seed ripen at death depends upon the state of mind in which we die. If we die with a peaceful mind, this will stimulate a virtuous seed and we shall take a fortunate rebirth, but if we die with an unpeaceful mind in a state of anger, this will stimulate a non-virtuous seed and we shall take an unfortunate rebirth. This is simulate to the way in
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which nightmares are triggered off by our in an agitated state of mind just before falling asleep. When we fall sleep, our gross inner winds gather and dissolve inwards, and our mind becomes progressively more and more subtle until it transforms into the very subtle mind of the clear light of sleep. While the clear light of sleep is manifest, we experience deep sleep. When we end the body, our mind becomes gradually more and grosser and we pass through the various levels of the dream. Finally, our normal powers of memory and mental control are restored and we wake up when this happiness, we perceive the world of the waking state. We can practice the twenty-one meditation presented, which we shall gradually overcome and develop all the quality needed to attain full enlightenment, the practice six meditation function principally to help us to develop renunciation, the determination to escape form Samsara. In the next meditation help us to cultivate heartfelt love and compassion for all living beings, and lead us to the realization that we can liberate others form Samsara only by attaining enlightenment. The principle obstacle that prevent us from attaining liberation and enlightenment is self-grasping, a deeply ingrained misconception of the way thing exist. The main function of the meditation is to counter, and eventually to eradicate this misconception. The meditation is the method to gain deeper experience of the previous meditation. Through practicing these meditations, we shall gain the realizations of all the stages of the Path to enlightenment.

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b) A concept of meditation/ A Duality/A skill mean

As a conventional truth, the meditation is a system practice of the thought, and then it shows where such thought must end. This system includes: - The theory of dependent arising, - The Four Noble truths, - The Noble Eightfold Path, - The Twelve links, - The Middle Path - The Pramit of Wisdom, - The Pure Land, - The theory of emptiness points out the limit of the mental Faculty. The purpose of this meditation is to encourage our-self to practice Dharma. Dharma instruction teach us how to make our-self and teach us happy life, and others happy, how to control our delusions, especially our-self grasping, the root of all sufferings; and how to begin, make progress on, and complete the path to enlightenment, and are therefore important for everyone. If we put these teachings into practice, we can permanently cure the inner sickness of our delusions and all suffering, and achieve everlasting happiness. Therefore we need to encourage ourself to practice Dharma, and not waste our human life in meaningless activities.

c) Indestructible.
The purpose of meditation is practice Dharma purely. Because our desire for worldly enjoyment is so strong, we have little interest spiritual practice. From a spiritual point of view, the door to liberation will be opened to us, and consequently we shall continue to experience misery in this life and endless suffering in life after life.

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We need to contemplate and meditate a deep realization in meditation; we will devote our whole life to the practice of Dharma. This determination is the object of our meditation, we then holds this without for-getting it; our mind should remain on this determination single-pointedly for as long as possible. If we lose the object of our meditation, we renew it by immediately remember our determination or by repeated contemplation. The end of the meditation session, we dedicate the virtues accumulated from this meditation practice towards our realization of the attachment of enlightenment for happiness of all living beings. During the meditation we try to practice Dharma from our life in a meaningful way, we should abandon attachments to contemplation meditation. In this way, we can eliminate the main obstacle to pure Dharma practice.

8.2. Concluding Remarks

The research would like to contend, the view of the individual in our theoretical understanding the phenomenal world must undergo a dynamic of arising, enduring, changing and ceasing, when dependently arisen through these characteristics tranquil and calming are empty of inherent and independent essence of the mind is neither physical, nor a by-product of physical processes, but is a formless continuum that is a separate entity from the body. When the body disintegrates at death, the mind does not cease. Although our superficial conscious mind ceases, it does so by dissolving into a deeper level of consciousness, the very subtle mind, the real method to make our-self happy is to control our own mind by controlling our mind in particular: our anger, our attachment, and especially our selfgrasping are all of our problems will disappear.

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We can experience deep inner peace and be happy all the time. Problems: Suffering and unhappiness do not exist outside the mind; they are feelings and thus part of our mind. It is only by controlling our mind that we can permanently stop our problems and make ourself others truly happy in our life. The meditation practices are actual methods to control our mind. Because everyone has different wishes and capacities, many different levels of meditation practice. We feel is most important for our happiness, so, we would be truly happy. So, we can attainment of full enlightenment will never deceive us, we can fulfils our deepest wish for pure and lasting happiness, for nothing in this impure world has the power to fulfils this wish. Only when we become a fully enlightened Buddha shall we experience the profound and lasting peace that comes from a permanent cessation of all delusions and their imprints. We shall be free from all faults and mental obscurations, and possess the qualities needed to help all living beings directly. We shall then be an object of refuge for all living beings. Through this understanding, we can clearly see that the attainment of enlightenment is the ultimate goal and real meaning of our precious human life. Since our main wish is to be happy all the time and to be completely free from all faults and suffering, we must develop the strong intention to attain enlightenment. We should think, we need to attain enlightenment because in this impure world there is no real happiness anywhere.

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INDEX
2.1. Why is Meditation? ...................................................................................................48 2.4. The States of Mind.....................................................................................................56 3.5. The Consciousness Eighteen Realms..........................................................................90 5.1. Consciousness of Suffering......................................................................................140 CHAPTER VI: PRACTICE MEDITATION AND THE................................................171 DEVELOPMENT WISDOM IN BUDDHISM................................................171 6.4. Compassion and Perfection Liberation in Buddhism...............................................180 CHAPTERVIII: CONCLUSION.................................................................................221 INDEX................................................................................................226

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