Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 85 8. Lohitokha (Corpse Oozing Blood, Lo-hit-to-kha): A body that is harmed has a lot of blood flowing out, like in the past when an executed prisoner was beheaded or had their arm cut, blood would immediately spurt out. Someone harmed by a weapon, blood would flow from the wound. In the base of unwholesome kamma, seeing blood, seeing blood coming out of a human body, which Lord Buddha referred to as "Purisa Nãnฺappakarassa Asucino", is filled with impurities. The flowing blood is foul-smelling and soon attracts flies and ants. This foul odor indicates impurity. Realize that even our present body is filled with impurities and is not beautiful. No matter how much we clean and groom this body, the foul smell does not go away because what's inside the body is waste and all smelly. Reflecting on this, the mind becomes serene and achieves concentration. Lohitokha is beneficial for contemplation. 9. Pulu-waka (Corpse Bloated, pu-lu-wa-ka): A body that has died and is discarded in the forest or in hidden places, swelling and rotting undiscovered. Until the smell of decay spreads, leading someone to trace the odor and find the decomposing body. The body is covered in various worms and maggots, as if the corpse has a blanket made of these creatures. Every part of the body has long, short, black, yellow, and white worms. Some burrow into the eyes, some come out of the mouth, some enter through the nose. Wherever there are torn flesh and wounds, worms burrow and protrude. The body is stained with putrid blood and pus. This is called a Pulu-waka corpse, a body being consumed by worms. Reflecting on such a sight eliminates desires and cravings. Even if that person was once a cherished loved one, upon seeing them in this state, all affection vanishes. When one contemplates such a corpse intensely, seeing any other body will lead to the same detachment. The mind withdraws from the lusts of sensuality, seeing everything as repugnant. Some people, after seeing a corpse, can't eat, but that’s due to a lack of wisdom leading to aversion. However, with wisdom when one sees the repugnance, it doesn't mean they can't eat; they're simply mindful. The longer one keeps the image of the corpse in their mind, the more sensual desires diminish, leading to a calm mind. Pulu-waka corpses benefit meditation practice in this way.
86 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 10. Atthi (Skeleton, a-thi): Refers to the body that has already died and has been completely consumed, leaving only the skeletal structure. From the bones inside the nose to the skull, neck bones, ribcage, collarbone, arm and hand bones, curved rib bones aligned with the spine, to the spine itself, hip bones, upper leg bones, knees, shin bones, and toes. These bones appear elongated due to the absence of flesh and skin that once covered them. This makes it clear that our body primarily consists of this bone structure, which serves as an anchor for tendons, blood vessels, and nerves, and is enveloped by flesh and skin. Secondly, the body, which is originally hydrated with blood and other fluids, when devoid of its flesh and skin, reveals its skeletal structure, much like a house under construction where you can see the beams, nails, and various materials used, but once it's completed, only the exterior remains visible. Similarly, when the flesh and skin cover our body, it conceals the underlying skeletal structure made of bones. Regardless of who we are, our physical form is based on this structure. Upon this realization, one understands that our body is merely a frame of bones and isn't as resilient as iron. It's vulnerable to fractures from falls, can't withstand extreme temperatures, and with age, it weakens. Diseases and ailments can easily affect it because the body isn't made of iron or stone but merely bones covered in flesh. The truth is evident, and when one contemplates the body, they think of the skeletal structure. When the mind frequently contemplates or visualizes the skeletal structure and realizes that this body is essentially "Atthi" and is primarily bones like fingers, arms, head, neck, torso, and legs, such contemplation clears the mind. This realization and tranquility can lead to the elimination of desire, resentment, and sensual pleasures, and result in contentment. This purification brings clarity and brightness to the mind. The Lord Buddha thus revealed each individual contemplation object, which, while having a single name, can be broken down into ten subcategories. Among these ten, one should consider which suits the disposition of someone with sensual desire. Observe and see which contemplation eases the mind, calms it, and facilitates concentration. If the mind is readily pacified by a particular object, it should be frequently contemplated upon until tranquility and concentration arise. As the concentration matures, one should contemplate the transient nature of such objects: they are unstable and impermanent. Today they exist, but they might disintegrate and vanish tomorrow, turn into dust, be blown away by the wind, or merge with the soil, leaving nothing behind. Hence, the Lord
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 87 Buddha proclaimed, "This body is not one's own. Everything must be abandoned; all things are not-self." It's impossible to prevent decay or hold onto anything; it all naturally disintegrates. So, contemplating our body helps in purifying the mind from sensual desire or anger. It leads to clear understanding, true vision, and knowing the reality of all living beings' existence. It ensures right conduct, abstaining from evil deeds in various forms, aiming to cultivate goodness and tranquility in the mind, ultimately leading to the cessation of suffering according to the teachings of the Buddha. Such contemplation is beneficial. Therefore, when one's mind leans towards these reflections, if the mind is uplifted and pacified, one should focus on that state, train the mind and aspire to dwell on that contemplation for as long as possible. If distractions arise, the mind should be anchored back with the initial contemplative object, fostering tranquility. The bodily contemplation, contemplation of feelings, and both contemplations have been frequently and profoundly taught by the Buddha and his disciples. When practitioners contemplate their bodies and the bodies of others as impermanent, they can eliminate or subdue the sorrowful and gloomy emotions rooted in anger. However, in practicing this teaching, one should primarily focus on one's own body and make comparisons. When observing the bodies of others, it should be merely a starting point for contemplating one's own body. For instance, seeing the face of a deceased person and noting its characteristics. In this era, even if we don't see dead humans bloating and decaying, we might see other animals, such as street dogs, bloating and decaying, which can serve as a comparison. Even us humans, after death, would exhibit the same state. This thought process is called 'going against the current'. This 'current' is the flow of the mind that follows desires, aversion, and delusion. However, reflecting on the repulsiveness and unattractiveness of the body is a way to go against this current. It helps the mind to let go of emotions that lead to desires, aversion, and delusion, thus, this process is termed 'going against the current', which results in a calm mind. Our mind, which usually goes with the flow, is under the power of desires and is influenced by these defilements. These defilements bind and guide it, leading to pleasure and satisfaction. Such satisfaction, regardless of how it's achieved, does not easily result in a calm mind. Lord Buddha compared it to wood soaked in water and sap; no matter how strong a person tries to ignite it; it won't catch fire. Similarly, a mind filled with desire cannot easily find peace. To achieve peace, the layers of desire must be stripped off, just like dry wood placed on the ground can be
88 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro ignited. Our minds are similar. Therefore, the enlightened one has shown many ways to let go of the emotions of desire, the intensity of desire, longing, and delight in those desires. The primary practices are contemplation of the body, perception of repulsiveness, and mindfulness of death, helping one see the repulsiveness in various actions or states of this body. All of this is to make our mind, which used to flow with the current, stop and change its flow. Once it truly understands, it will find peace. Anusati 10 The Ten Recollections (Anusati) are meditative practices that involve contemplating specific themes or objects to develop mindfulness and insight. Here are the Ten Recollections and what they involve: 1. Buddhanussati (Recollection of the Buddha): This recollection involves contemplating the qualities and virtues of the Buddha. The practitioner chants “Buddho” the reflect the remembrance of the Lord of Buddha. 2. Dhammanussati (Recollection of the Dhamma): In this recollection, practitioners reflect on the teachings of the Dhamma. The Dhamma is a teaching guideline for freedom from suffering. It is a Dhamma that has been well explained. The Dharma represents the Buddha in place of the Tathagata who had passed away. Because of the remaining Dhamma, we have thus learned the path to escaping dangers in the cycle of birth and death. 3. Sanghanussati (Recollection of the Sangha): Remembering the virtues of the monks. The Sangha of the Lord Buddha's disciples is four pairs of good men. The first pair is Phra Sotapattimagga and Phra Sotapattiphala. The second pair is Phra Sakadagamimagga and Phra Sakadagamiphala. The third pair is Phra Anagamimagga and Phra Anagamiphala. The fourth pair is Phra Arahattamagga and Phra Arahattaphala. We all have also received the teachings of the Buddha through the transmission of knowledge from our teachers. Without teachers, we will encounter many obstacles. You might get lost on the wrong path., unable to progress in the Dhamma. We should therefore remember the grace of the Sangha and the Lord Buddha's disciples. If we can study the history of the paths of the Lord Buddha's disciples, it will increase our faith. Or study the history of the striving and dedication to see the Dhamma of the teachers we believe in. It can also
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 89 be a way to remember the grace of the monks. 4. Silanusati (Recalling the Virtues of Virtuous Behavior): Recollection of the precepts that we consistently practice as a habit. Upholding the precepts involves bodily action, speech, and mind. The higher precepts are those in the realm of higher morality. These precepts lead to concentration, wisdom, and the realization of higher truths. Morality is indispensable. Moreover, pure morality leads to peace, making it easier for the mind to concentrate. 5. Jãkanussati, recollection of the act of giving and sharing one's possessions with others. Jaka differs from dana (charity), as dana involves giving material objects to reduce attachment and stinginess, while Jãka is about letting go of the emotions of greed, envy, and possessiveness. 6. Devatãnussati: recollection of the Dhamma that can elevate a person to the status of a deity or Brahma. This involves imagining divine beings like kings, rulers, and various celestial realms that need to be established first. However, for those who diligently practice ethical conduct and meditation, they can attain rebirth in heavenly realms without the need for prior establishment. 7. Maranãnussati, recollection of death as a contemplation. There are two types of death to contemplate: • Death while still living (dying while still alive): This refers to the continuous changes that occur in the body throughout life, such as the transition from infancy to childhood, from childhood to adulthood, and the gradual aging process. These changes are irreversible, and the body cannot return to its previous state. • Complete death: This is the end of life, the cessation of existence, when a living being's life comes to an end, and there is no return to life in that form. Maranãnussati can help to destroy various mental hindrances such as craving (rãga), aversion (dosa), delusion (moha), worry (kãmacchanda), restlessness (uddhacca), and skeptical doubt (vicikicchã). This contemplation involves reflecting on the gradual decay or changes in different parts of the body, making it clear that each part undergoes continuous transformation. Moreover, it prompts one to visualize the organs of the body slowly decaying or changing, including the bodies of those around them. This practice emphasizes the inevitability of change and helps individuals understand the imperma-
90 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro nence of life. It also raises deeper questions about the origins of birth, aging, sickness, and death, linking them to the cycle of existence. Ultimately, this contemplation can lead to a profound understanding of the nature of existence and the causes of suffering. The death of a person can be understood in two phases: 1. Dying Before the End of Lifespan: This refers to the death of a person before they reach the maximum expected lifespan. 2. Dying at the End of Lifespan: This is when a person passes away after having lived the full duration of their life as determined by their accumulated merits. The age at which someone dies can vary greatly due to their individual karma. Where does birth come from? When considering the Four Noble Truths, birth comes from Samudaya. Suffering is therefore the result. When contemplating these truths, it becomes clear that birth leads to suffering, and suffering eventually leads to death. Suffering can be categorized into different levels of endurance, from manageable to unbearable. Some illnesses or suffering can be treated and healed, while others may be incurable, leading to certain death. This contemplation helps individuals recognize the nature of suffering and the impermanence of life. When we contemplate the impermanence of life and the inevitability of death, we become aware that no matter how we live, death is an integral part of existence. This awareness can reduce feelings of restlessness and anxiety. We recognize that everyone, regardless of their status, will eventually face death. As we contemplate the reality of death, our mental agitation and restlessness decrease. We become less preoccupied with worldly concerns and instead focus on understanding our own bodies and minds. It's a natural instinct for humans to take care of themselves when facing harm. Similarly, when we realize the inevitability of death, we turn our attention inward, emphasizing self-preservation and self-care. This shift can lead to inner peace and a reduced tendency to harm others. Understanding the Nature of Aging: Aging is a gradual process that affects everyone. It can be categorized into two types: • Concealed Aging: This refers to aging that occurs without obvious external signs. It's the process of going from infancy to adolescence, from adolescence to adult
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 91 hood, and from adulthood to old age. • Revealed Aging: This is aging that becomes evident through observable changes in the body, such as hair turning gray, teeth deteriorating, and skin wrinkling. Revealed aging is a result of birth and is a natural part of life. Aging is intrinsically linked to birth. Birth is the origin of aging. Without birth, there would be no aging. Aging is the natural consequence of being born into this world. Continuous Cycle of Birth and Death: According to Buddhist teachings, life is characterized by an unending cycle of birth and death. This cycle involves various stages, including being born in a mother's womb, infancy, childhood, adolescence, adulthood, old age, and ultimately death. This cycle repeats endlessly. Birth as the Origin: Birth is considered the starting point of this cycle. It is the origin of life in any form, and it leads to the subsequent stages of aging and death. Aging and Death: Aging and death are natural consequences that follow birth. As individuals progress through life, they inevitably age and eventually face death. Aging is a continuous process that manifests differently in each stage of life. The teachings emphasize the impermanence of all forms of existence. Birth and death are integral parts of this impermanent nature, and they are interconnected. Nothing in the world, according to Buddhist philosophy, is permanent or unchanging. In contrast to some other religious beliefs, Buddhism teaches that death does not lead to annihilation. Instead, it is followed by rebirth. Individuals are believed to be reborn in different forms and circumstances based on their past actions (karma). This cycle of birth, death, and rebirth continues until one attains enlightenment and breaks free from it. The role of craving (tanha) in perpetuating this cycle. Craving arises from desires and attachments, leading to actions and consequences, which then result in rebirth. As long as craving persists, the cycle of birth and death continues.
92 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro “Abhinฺhapaccavekanฺadhammasutta” Charathammohi charang anatito (anatita) We are naturally old and cannot escape old age. Phayadhithammomahi Phayathing Anatito (Anatita) We are naturally sick and unable to escape the sickness. Maranadhammomahi maranamฺ anatito (anatĩtã). We have death naturally and cannot escape death. Sabbẽhi me pĩyehi manãpehi nãnabhãvo vinabhãvo We will abstain in various ways, that is, we will have to separate ourselves from all things that are dear and pleasing to the heart. Kammasakomhi, kammadãyãto, kammayoni, kammabandhu, kammapatissarano (nã). We have karma as our own, we have karma as our fruit, we have karma as our birthplace, we have karma as our follower, we have karma as our refuge. Yang kamang karissami, kalyanamฺ vã pãpakãn vã, tassã tãyãto (dã) bhãvissãmi. Whatever karma we do, whether it is a merit or a sin, we will be heirs, that is, we will continue to receive the results of that karma. Ewang amhehi abhinhamฺ paccavakkhitappamฺ. We should all consider this every day. The "Doctrine of Dependent Origination" related to birth, pain, and death is a principle to be frequently remembered. Contemplating one's own death is a way to train the mind to be clear. It is considered an act of wisdom and brings beneficial insights when contemplating the self. Using mindfulness to see reality and letting go of fear of aging, illness, and death can be beneficial. Reflecting upon the fact that everyone is bound to die, one should consider how to live without attachment. This means avoiding cravings that perpetuate the cycle of birth and death. Continuous contemplation of death leads to increased mindfulness and living a life without indulgence. When we contemplate death regularly, we realize that all beings are sub-
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 93 ject to death, and our bodies constantly change. Just like the stages of life from infancy to old age, we see that we die from one state to be born into another. Our bodies undergo constant change, much like the cycle of birth and death itself. This process is not under anyone's control; it is a part of reality. Reflecting on death helps us develop more mindfulness and live our lives with restraint. Contemplating death in a gentle manner allows the mind to understand the impermanence and suffering inherent in existence. 8. Kayagatasati Kayagatasati - When contemplating the body, start by observing the external features and characteristics of the parts we see: hair, body hair, nails, teeth, skin. Then move on to the internal organs. As you think of each organ, it becomes a subject of the mind at that moment. When you think of a new organ, it becomes the object of awareness at that moment, continuously shifting and not fixating on just one point. Observe the 32 parts of body, letting the mindfulness oversee the mind as it focuses on different organs, making them subjects of consciousness. This practice counters sensual desires and can serve as a foundation for concentration, eventually leading to insight meditation. The names we call the various organs are all conceptual. In reality, they are natural elements combined. If we break down the 32 parts of body, the contemplation of the body can be observed in terms of its composite nature or in terms of elements. We will see the truth that the body consists of various elements; there's no human, animal, person, self, 'us', or 'them'. The four elements balance and support each other. When the mind contemplates and reaches a state of detachment, it becomes calm and doesn't wander. It recognizes emotions with mindfulness, reducing attachment and clinging. Start by contemplating the earth element, followed by the water element, and then go back to the hair. In the Buddha's teachings, we are advised to contemplate the various parts in sections and go back and forth without making each section too lengthy, as being too long can lead to negligence. A method to contemplate the body for concentration is to think of the word "hair" with mindfulness, followed by body hair, nails, teeth, skin, then reverse to skin, teeth, nails, body hair, and hair. Move forward again in the same order, followed by flesh, sinews, bones, bone marrow, and go back to the hair again. Recite another round until you reach
94 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro the kidneys, and then continue to the lungs, counting them as five organs. Go back up to the hair and then move forward to the brain membrane, so you are mindful in sets of 5, 5, 5. Then shift to the water element, counting in sets of 6, 6, which includes bile, phlegm, blood, sweat, fat, then go back to the hair. Then, add the brain fluid and go back to the hair and move forward again. Earth elements consist of Pali (English Transliteration) Translation (English) Kesa Hair Loma Body hair Nakha Nails Danta Teeth Taco Skin Mamsa Flesh Naharu Sinews Atthi Bones Atthiminjang Bone marrow Vakkang Kidneys Haddayang Heart Yakkanang Liver Kilomakang Spleen Pihakang Lungs Papphasang Lungs Antan Large intestine Antakunang Mesentery Udariyang Undigested food Karisang Feces Matthake Matthalungkang Brain membrane
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 95 Water elements consist of Pali (English Transliteration) Translation (English) Pittang Bile Semhang Phlegm Puppho Pus Lohitang Blood Seto Sweat Medo Fat Assu Tears Vasa Grease Khelo Saliva Singhanika Mucus Lasika Joint oil Muttang Urine Consider each body part and reflect upon its characteristics: What does each body part look like? How does it smell? What color is it? How is it repulsive and dirty? Where is it located? Reflect forward and backward like this: reflecting forward is called "anuloma", and reflecting backward is called "patiloma". Understand each body part with mindfulness while reflecting. The mind should be neutral. When our mind is just right, as we contemplate any body part, its image will appear in meditation. This might be accompanied by radiant light. The mind will stay still. When you see such a nimitta (mental image or sign), focus on it. When you find a body part that can bring peace, just focus on that body part. This is called 'Uggaha Nimitta'. Once proficient, you can enlarge or rotate this mental image as you wish. The 32 body parts will have 32 different feelings, with the mind as the observer of these feelings. Contemplation should go beyond mere recitation of words like hair, nails, teeth, skin. Instead, one should reflect and truly see their impurity. For example, when hair is cut and accumulated, if left for a while, it smells. Unwashed hair smells bad too. Putting this hair in food would be unappetizing. If nails are not cut or cleaned, they grow long, are repulsive, twisted, and dirty. Teeth can be laden with food remnants, turning yellow if not brushed, and give off a foul odor. The skin can have blemishes, wrinkles, excess fat, and when it peels off, the raw and rough flesh underneath is visible. Internal organs are
96 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro not beautiful. They are deceived by the external skin that covers them. Reflect on various parts of the body, see their impurity, their repulsiveness, and be genuinely repelled. When the mind is truly neutral, these repulsive nimittas will genuinely appear in the mind. Contemplating the 32 body parts, or the 'Kayagata-sati', is still considered a form of meditation. Even if one sees the body as impure, or even if one sees it as comprised of elements, one can still progress to the higher states of wisdom and use 'Kayagatasati Vipassana' (Insight meditation on body contemplation) to understand the three characteristics. The mind sees the truth and releases its attachment and clinging to the body. Considering the Nine Stages of Corpse Decomposition (Nine Cemetery Contemplations) The Nine Stages of Corpse Decomposition are another way of contemplating the body to recognize its unattractiveness and its nature as refuse. By contemplating a corpse in its various stages of decomposition, as mentioned in the Mahasatipatthana Sutta under the contemplation of the body (Kayagatasati), it's somewhat similar to the Asubha contemplation, but they are not exactly the same. The difference between Asubha contemplation and the Nine Stages of Corpse Decomposition lies in the duration of time considering the corpse. 1. A corpse that has been dead for 1, 2, 3 days swells, turns bluish-black, and emits a foul smell. Our body is just like that. 2. A swollen and decaying corpse will tear apart as days go by, and various animals come to feed on it: dogs, jackals, crows, vultures, maggots, and worms devour the body, making it messy and dirty. Our body is the same. 3. A corpse that animals have torn apart and dirtied oozes blood and pus. Various worms, long, short, black, white, with hair, without hair, small, large, infest every part of the body, in every organ and cavity, clustering together, forming heaps. A body left to decay will inevitably reach this state. 4. A corpse infested with worms dries out as days pass. The flesh and blood dry up, leaving a crust of dried blood and pus on the bones. The smell is putrid and foul. Our body is no different. 5. A corpse is left with only the skeleton wrapped in a crust of dried blood and pus. As time passes, this crust dries and falls off, the ligaments that held the body together rot and break, and the bones scatter. Eventually, our body will be like this.
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 97 6. Bones scattered for a long time disintegrate. They erode and fall apart, becoming unrecognizable. It's like dismantling a house: its parts end up scattered, not connected, like a post here, a tile there, a plank elsewhere. Our body will end up the same. 7. The scattered parts of a corpse erode over time, turning white, revealing the impermanence, the instability, seeing the true nature of suffering, the lack of self, the impermanence. Everything must disintegrate; it is inevitable and beyond control. Our body is naturally like this. 8. When devoid of life, the body is abandoned, unregarded, like a piece of wood. Soon it will be covered by the earth, with some parts buried, some parts still visible. Whether alive or dead, the body is always subjected to impermanence, suffering, and lacks an inherent self. 9. A corpse, with only a few bones remaining, will crumble and disintegrate over time. A single bone will break into 2-3 pieces, dividing into small and large fragments, turning into coarse and fine bone dust. It becomes dust and particles. The wind blows it away; the rain washes it into the soil. It follows the natural order of things, unstoppable. This is the ultimate truth, and our body will also inevitably undergo the same fate. When practicing contemplation, whether examining one's own skeleton or observing the 32 characteristics in the body, one should notice which organ or part when focused on gives rise to a feeling of revulsion, tranquility, clarity, or visions that can be perceived by the mind. Continue to contemplate that particular organ frequently until familiar. In practicing this foundation of mindfulness, if focusing on the feeling or emotions does not bring peace, one should change the method to contemplating different parts of our body. Seeing them as unattractive, observing the 32 characteristics, or seeing them as mere bones, whichever way, when adjusted, the mind will find tranquility. 9. Mindfulness of Breathing (Anapanasati) Mindfulness of Breathing, or called Anapanasati, is the awareness of the outgoing and incoming breath, particularly at the tip of the nose. You remain focused on a single point, following the breath to other bases if you wish, but for beginners, simply being aware at the tip of the nose is sufficient. Maintain awareness of the breath and when the mind becomes distracted or agitated, breathe rapidly, and the focus will return to the breath. Continue until the agitation subsides, then breathe normally. Anapanasati can lead to
98 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro deep levels of concentration, even to jhana (absorptive states). What practitioners often cling to is the desire to reach jhana to feel they've made progress. The real power of concentration assists in the practice of insight (Vipassana). But an excessive desire for jhana can hinder the attainment of peace because the mind isn't balanced. Even those whose practice hasn't reached the jhana levels can still progress in insight meditation, using the strength of access concentration. The goal of this practice isn't just to reach the high levels of jhana, but the real aim is the "eradication of defilements", for which mere concentration isn't sufficient and requires insight (Vipassana). Concentration (Samatha) and insight must go hand in hand, interchangeable, always interconnected. Details about practicing Anapanasati will be discussed in the Anapanasati chapter and the Buddha's teachings. 10. Mindfulness of Equanimity (Upasamanusati) Mindfulness of Equanimity is the contemplation of the tranquility of Nibbana. It includes: • Thinking of a mind that is concentrated, where the concentrated mind is peaceful and free from the 5 hindrances. • Recollecting a mind that's in Nibbana, one must practice through the Noble Eightfold Path, seeing the Four Noble Truths, recognizing suffering, understanding birth, old age, pain, death as suffering. Understand that the deteriorating body is weak, in pain, and when born, there will be sickness, which is natural. Appamanna 4 or Brahmavihara 4 The Brahmavihara 4 consists of Metta (loving-kindness), Karuna (compassion), Mudita (sympathetic joy), and Upekkha (equanimity). This method of practice can lead to the 4th Jhana (deep level of concentration). During the time of the Buddha, some practitioners attained enlightenment through this foundation. The foundation involves reflecting on the following four qualities: 1. Metta - Wishing for the happiness of others. 2. Karuna - Desiring for others to be free from suffering. 3. Mudita - Being joyful when others are happy or successful. 4. Upekkha - Letting go or remaining equanimous.
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 99 Brahmavihara 4 is a suitable foundation for those with strong negative emotions. Consistently reflecting on these qualities can lead the mind to concentration. Loving-kindness can be spread to both humans and animals that are still alive. For those who have passed away, merit can be dedicated through ceremonial water pouring. Spreading Loving-Kindness, the process is as follows: Start by spreading loving-kindness to oneself first since naturally, we love ourselves the most. Don't rush to spread to the four groups if one’s mind is not filled with sufficient genuine loving-kindness. 1. Those we love: As the mind is still filled with desire, it will become more attached. 2. Those we dislike: As the mind still harbors aversion, it cannot truly radiate loving-kindness. 3. Neutral individuals: Because they neither benefit nor harm us, the mind won't truly radiate loving-kindness towards them. 4. Those who are unkind: Since we might still blame or resent them, one should train to have more genuine loving-kindness first. When ready to spread loving-kindness to others: You'll know yourself when you're ready to radiate towards others. Once ready, spread loving-kindness to others in two methods: 1. Othisosaparanna: Directly towards specific individuals. This can be done at a basic level of concentration and can target specific individuals. 2. Anothisosaparanna: Without specifying individuals, spreading indiscriminately. This requires a higher level of concentration, up to the Jhanic level. If concentration is insufficient, the results won't be profound. This method reaches a broader range of individuals than the first but with less intensity. Regarding spreading loving-kindness using Thisaparanna: It's about spreading to a specific direction, for example, towards people in the northern region.
100 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro Summarizing the Steps in Metta Meditation Diagram Step 1 – Radiate Mettã to oneself to have happiness and no suffering. "May I be happy and well." Step 2 – Radiate Mettã specifically to individuals (Otฺhisa Pharanฺā) When one's mind is sufficiently filled with the qualities of loving-kindness to radiate towards others, start by sending it specifically to individuals. Using just the power of initial or sustained concentration is enough. Start with those whom we love and trust, such as parents, teachers, or spiritual mentors. Then, to family, benefactors, and loved ones. The next order includes those we dislike or those who dislike us or are not satisfied with us. This includes those who have previously harassed or wronged us, either in this life or past lives. The last category is to radiate towards deities, angels, Brahmas, and guardian spirits who protect and look after us. Step 3 – Radiate Mettã indiscriminately (Anothisa Pharanฺā) or wisdom Mettã Radiate without specifying an individual, sending it in all directions, encompassing the three realms of existence, including heavens with all its levels starting from the Great Brahma realm, the human realm, and the realm of suffering, which consists of beings such as hungry ghosts, demons, hell beings, the animal realm, and others. Wishing that all beings not harm each other, not oppress each other, forgive each other, be physically and mentally happy, be free from suffering, and may all good wishes come true as desired. Radiating in this manner is also referred to as "Mettã-Upapmãññã". To obtain good results, one's mind should be at a certain advanced level. Those not yet trained can still practice, but the results won't be as clear as radiating to specific individuals. It can be seen that the Pali chant for radiating Mettã, when translated, has content similar to the Mettã spreading process. If one chants the Mettã verses and recalls the "foundation of the four Brahmavihãras, the ability to enter deep concentration will improve, and the mind will gradually shift from distraction to more and more Mettã.
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 101 Aharapatikulasanna (Contemplation of Food as Repulsive) His Holiness Phra Buddha Kosacharn (Phra Ajahn Buddhadasa or P.A. Payutto) explained the meaning of contemplating food as repulsive. It refers to assigning the attribute of repulsiveness to food, emphasizing the significance in food as being repulsive. Consider recognizing it as something detestable due to various features, such as its consumption, its state, or its decomposition over time. Therefore, it can be said that the act of contemplating food as repulsive means to perceive that food, even staple food like rice, is repugnant, filthy, and loathsome. It's something that one should not cling to, not desire, and not become attached to. Cattaro Dhatu-vavatthana (Contemplation on the Four Elements) The concept of the elements of nature involves viewing the body in terms of four primary elements: earth, water, fire, and air. This understanding can be approached both at a basic level and a deeper meditative level. • Earth: This element is seen in solid parts of the body, like bones, skin, tendons, liver, and lungs. Think of it as the tangible parts you can see and touch. • Water: Water's characteristic is its flow. In the body, this can be seen in the blood, plasma, and sweat. It ensures that the earth element doesn't become too hard or crumbly. • Fire: This element keeps the body warm and prevents decay. It also helps digest the food we eat. • Air: Examples are our breathing and the gases that pass through our system. Even if you can't see air, you can feel it. It makes the body flexible and capable of movement, like bending, stretching, and walking.
102 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro These four elements work in harmony. If there's an imbalance – say, too much earth and too little water – the body can become rigid. If there's an absence of air, movement becomes hard. An understanding of these elements reflects that the body isn't created by any individual but is a natural combination of these elements. Remember, when you break down the body into these elements, you see their constant changes and realize they never remain static. The understanding that this body is composed of elements is considered at the level of concentration. When analyzing each element, one realizes the truth that each element is never static; they are constantly changing. As an example of considering the four elements, when we see various animals, we give them names such as a teacher, a buffalo, a dog, a cat, even though they are merely the four elements. Similarly, the external and internal organs of our bodies have been named for clarity and understanding. Even the names for the four elements - earth, water, fire, wind - are all conventions. Cows of different colors, black cows, red cows, and white cows are just nominally designated. For example, if a black cow is slaughtered and its parts are distributed in four directions for sale, when we see only parts of it, like the internal organs, front legs, back legs, skin, we can no longer identify it as a 'black cow'. All the components of the cow are nothing more than a combination of the four elements. For a long time, we have clung to these conventions, which lead to notions of 'myself' and 'others'. How strange that when humans die and their bodies start to bloat and decay, we no longer refer to them as humans but as 'corpses'. Upon seeing the decay and stench of the corpse, we realize that our four elements are impermanent. While alive, there's constant change, and this continues even after death. Therefore, we should not cling or be attached. When considering the four elements, one might choose to focus on one element first. If contemplating the earth element, focus on one part of the body representing earth, like bones, or meditate on the term “earth element”. Observe the body and identify parts made of earth. Then, select one part to contemplate its earthy nature, like the skeletal structure.
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 103 To contemplate the wind element, which is invisible, one might observe the wind blowing trees, causing leaves to sway and fall. Or when standing, feel the wind blowing on our skin even though it's unseen. This unseen force is called “air element” which can impact our body. All things once arisen undergo existence, change, and cessation. Regarding the fire element, consider the sensation when consuming food. If the fire element is imbalanced, the food won't digest and will ferment in the intestines and stomach. By focusing solely on one element, one can reach concentration or the foundational state of samatha meditation. As one becomes more proficient and stable in samatha, consider all four elements to realize the three characteristics: impermanence, suffering, and nonself. Every part of the body is not beautiful, is suffering, is non-self. Every part is unstable, uncertain, and uncontrollable. In terms of the earth element, all tangible organs and parts undergo change. When humans are born, they start with earth, water, fire, and wind, but when they die, it reverts to wind, fire, water, and earth. This is how one contemplates the elements in vipassana meditation. 'Wind stops, fire extinguishes, water decays, earth collapses.' We will all go through this, inevitably. This body is not a human, an animal, a person, an individual, us, or them. If this body truly belonged to us, we should be able to control it, preventing the wind from stopping, fire from extinguishing, water from decaying, and earth from collapsing. But we can't control it. It's merely elements that are impermanent, suffering, and non-self. Like all living beings, it undergoes pain and death. Upon contemplation, one may visualize decaying corpses or just skeletal structures. Therefore, contemplating the body as elements should make one see its non-beauty, suffering, and non-self nature. Recognize the reality, let go of attachments, suppress delusions, and proceed towards liberation. Arupa-kammatthana (Four Formless Meditation Bases) The Formless Base 4, also called the Arupa Jhãna Base, results from the mastery of the form jhãna, leading to birth in the Formless Realms, which are realms where beings do not have physical forms. This jhãna differs from other jhãnas in that one must cultivate one of the 9 kasinas (excluding the space kasina) to proficiency until reaching the 4th jhãna by material means, or the 5th jhãna by immaterial means, to attain the formless jhãna. To summarize, the 4 Formless Bases are:
104 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro • Akasañcayatana (Base of Infinite Space, ah-kah-sah-nya-nyah-yah-tah-nah): It is defined as a state where the boundary of space or the atmosphere is indefinable and is not based on any physical matter. • Viññãnañcayatana (Base of Infinite Consciousness, vi-nyah-nah-nya-cah-yah-tahnah): It is defined as a state where consciousness is limitless and is not based on any physical matter. • Ãkiñcaññayatana (Base of Nothingness, ah-kin-chuh-nyah-nyah-cah-yah-tah-nah): It is defined as a state of nothingness, without any basis on anything. • Nevasaññãnãsaññayatana (Base of Neither Perception nor Non-Perception, nehvah-sahn-nyah-nah-ah-sahn-nyah-cah-yah-tah-nah): It is reaching a state where it's neither having perception nor lacking it.
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 105 Chapter 5 Anapanasati (Mindfulness of Breathing) and Meditating on the Word "Buddho" Rushing in Meditation Won't Work There must be a sequence in the mind. Be resolute and single-minded. Have faith, and genuinely reflect on the Triple Gem (Buddha, Dharma, Sangha). When one has unwavering determination and complete faith in the Triple Gem, this leads to energy, persistence, mindfulness, concentration, and wisdom – these are the Five Powers. Persistence is good, but it should be moderate – neither too much nor too little. Excessive persistence leads to restlessness, known as "Atta-kilamatha-nuyoga". Insufficient persistence, leaning towards laziness and comfort, is called "Kama-sukhallika-nuyoga". Everyone's moderate persistence is different. It shouldn't disrupt everyday life, annoy oneself or others, and there should be consistency in practice. "Mind" and "Heart" In meditation, it is important to understand that our thoughts arise from our thinking mind, which can be divided into two aspects: "Mind" and "Heart". 1. Mind: The mind is the one that creates thoughts. Eyes see forms, ears hear sounds, the tongue tastes, and the body feels touch – the mind then processes these. The mind is like waves; when there are many waves in the sea, the water becomes murky. When the mind constantly thinks, it becomes agitated and unclear. 2. Heart: The heart is the one that is aware without creating thoughts. It is the natural state of being. The heart is like the still water in the sea; calm water is clear and sees reality. Nothing obscures a serene heart. However, when there's a disturbance like wind, waves form making the water murky. The mind and heart have distinct qualities. An agitated mind, when calmed, transforms into the heart. When the mind isn't restless or thinking too much, the heart begins to see the truth because it's free from murkiness. It's said, "The knower isn't the mind; it's the
106 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro heart." A peaceful mind is an empty heart. Thus, the heart sees the truth. Meditation is training the mind to be still and focused, which allows the heart to find peace. A clear heart sees reality, recognizes defilements, suffering, and the harm that should be abandoned and eradicated. To identify where the mind is, first, calm the heart. A trick is to hold your breath. When we hold our breath, thoughts disappear, and mindfulness holds onto the mind. Once your breath is calm, think of the word "Buddha" and notice where the desire for the word "Buddha" emerges. When you find that place, you'll realize that's where the mind is. Remember that place and keep thinking about it. Practice of Anapanasati (Mindfulness of Breathing) Anapanasati is a central meditation object suitable for all temperaments. Whereas, some meditation objects, such as Kasina (visual objects), can be dangerous and require the supervision of an experienced teacher to prevent one from becoming lost in illusions. Without such guidance, some might become insane. The practice of Anapanasati begins by establishing mindfulness on the in and out breaths, noting them at the nostrils or the upper lip. Be aware of the breath, whether it is soft or strong, short or long, coarse or fine, without trying to control or change it. Some might suppress their breath to the point of mistakenly thinking they've stopped breathing. For beginners, merely noting the breath coming in and going out might be enough. Breathing in and out can be grouped into sets. Count in-1, out-1 as set 1, continuing up to 5, then reverse counting from 5 down to 1. Then, 1-6, and reverse 6-1, and so on until 10 sets. Eventually, one may find a point of calmness. When this calmness arises, stop and observe that point; the longer, the better. For some, the mindfulness slips due to subtle breathing. When the breath becomes subtle and sensations diminish, mindfulness may waver, leading the mind to wander off the object of meditation. So, there's a need for stable mindfulness. And there is a technique of meditating on the word "Buddha" handed down by respected teachers like Luang Pu Man and Luang Pu Sao. This technique serves as an anchor, preventing the mind from being distracted by anything other than "Buddha."
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 107 Recollection of the Buddha by mediating on the word “Buddho” Chanting the word “Buddho” in the mind or meditating on the word “Buddho” is simple: just mentally repeat “Buddho” It doesn't have to be paired with the breath. Recalling the life and sacrifices of Lord Buddha to attain Enlightenment is considered one of the recollections that should be reflected upon. This recollection inspires our heart, making it full of faith, joy, and happiness. Therefore, when reflecting on “Buddho” one should firmly hold the qualities of the Buddha in the heart. The principle is that the mind can focus on only one thing at a time. If we fix our thoughts on “Buddho”, we won't be distracted by other matters. Think of “Buddho” as the home and the mind as a child. If our mind remains in the home, it will not encounter any danger. Mindfulness is analogous to the elder sibling, always ensuring the child stays home, training the mind to be obedient, gradually softening it, and making it more manageable. While meditating, you can solely think of “Buddho”. In truth, there are many ways to practice Buddhanussati, but choose only one method initially. Reflecting on the word “Buddho” helps us truly connect with the Buddha, achieving a stable state. The mind then becomes serene, turning into one that is aware, sees, is awakened, and blossoms. The heart sees reality. Always maintain mindfulness to oversee the mind, much like an elder sibling looking after a child, guiding, and training it. Continuously doing this, the mind (or child) will eventually find its peace. Many find it effective to pair the recollection of “Buddho” with watching the breath. Moreover, one can combine “Buddho” with walking meditation or regular daily walking. The goal is to achieve continuous and prolonged mindfulness and concentration. The more frequently and consistently it's practiced, the stronger the mental power becomes. Concentration becomes stable, and it's easier to enter a meditative state which can lead to a state of deep concentration. The most crucial element in the meditation of the Buddha is "mindfulness". The dedication to keeping the mind centered on the thought of the Buddha without interruption is training the mind to stay on a single focus. This is because if the mind doesn't have a base to cling to for maintaining a singular focus, it will wander following various emotions or the present mood. For example, when hearing something, the mind follows that sound, when seeing something, the mind follows that sight. When recalling old stories,
108 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro the mind dwells on them, wandering along those feelings. Therefore, our minds sway according to various emotions. Those who practice meditation must have a stable mental foundation, which means using the term “Buddho” as the emotion or focal point of the mind, making it a regular and strong memory. This should be practiced at all times, whether during the day, at night, while standing, walking, sitting, or lying down. If we're confident enough, it will be easy to achieve tranquility. Incorporating the Practice of “Buddho” Chanting in Daily Life 1. On busy days when there are a lot of things on your mind, the mind becomes scattered, and it doesn't often stay with the meditation of the “Buddho”. Therefore, one should let go and see the suffering and harm in scattered thoughts. When it's time to meditate, let go of all the chaos. Settle the mind first. 2. While working, focus on the work or the conversation at hand. If there's something work-related to think about, go ahead as normal. Because focusing on something is also a practice of mindfulness and concentration. During free times, instead of getting lost in random thoughts about the past, present, good deeds, or bad deeds, bring your mind back to its home, chanting “Buddho”, and make it the foundation of the mind. Continuously practice this as much as possible in every posture - standing, walking, sitting, or lying down. 3. Sometimes during meditation, the mind may be calm or not. Either way, it's a merit. Notice when we recite familiar chants, and our mind drifts to other things. Catch this mind and bring it back to the “Buddho”, keep it controlled, and tie it to “Buddho” at all times. Initially, the mind might resist, but as it becomes accustomed to staying with “Buddho” more and more, it will become familiar. Thus, the mind will stay with the “Buddho” while being mindful. At that point, the mind will undoubtedly enter a state of concentration. 4. Whenever the mind drifts, pull it back to the “Buddho” meditation again. Recognize every time the mind goes to think of something else. With frequent practice, you'll quickly become more aware of it, depending on the strength of your mindfulness. Sometimes, even if we intend to focus on the “Buddho” only a couple of times, our mind might wander. But if we try to keep the “Buddho” with our mind for a long time, consistently, neither too tight nor too loose, the mind will become subtle, lead
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 109 ing to tranquility more easily. 5. Make the practice of “Buddho” meditation a habit. From the moment you wake up, start meditating on “Buddho” until it's time to sleep. Meditation Method of Reciting “Buddho” While Sitting 1. Before beginning meditation, complete any tasks or responsibilities first. Then, let go of everything and become fully committed, focused, and patient to the best of your ability. 2. Assume a comfortable meditation posture. Sit upright with unwavering attention. Focus your mind solely on the recitation of "Buddho". Remind yourself to persevere until the end. Even if tired, even if discomfort arises, and even if sleepy, find a way to overcome. Most importantly, avoid conversing with others. If the mind wavers, the meditation will not be effective. 3. As you inhale, think “Budd”; as you exhale, think “Dho”. Imagine yourself as a guard at a door, noting only those who enter and exit, just as you only notice the breath at the tip of the nose and its rhythm. This is the principle of mindfulness with breathing. Try breathing in sets, no more than 10 times. The method is similar to mindfulness of breathing but paired with the recitation of “Buddho”. By counting 1, 2, 3, 4, 5, and then 5, 4, 3, 2, 1, and continuing on, 1 to 6 and back 6 to 1, and so on with 1-7, 1-8, 1-9, 1-10, this pattern will help stabilize the mind. If your concentration is short-lived, you're in the initial stage of concentration. If it lasts a bit longer, you're in the intermediate stage, and if it lasts significantly longer, you're in the deep stage. Train to see how long your mind can stay with “Buddho”. Count how many cycles you have before you forget and have to start again. If you lose count or get distracted, remember in detail what distracted you. This will help you gain control over your mind. If the mind is very still, it might feel like there's no breath. While most people would panic thinking they are suffocating, in reality, they are still breathing but it's a very subtle breath due to the depth of the meditation. 4. When the mind is well-concentrated, the recitation of “Buddho” will naturally fade, not because of distraction or lack of mindfulness, but due to the profound inner silence and peace. Recognize this silent clarity. 5. As meditation deepens and the mind becomes peaceful, there is a natural limit. When the mind starts to drift away from this peacefulness, be mindful of this receding process. Realize that your mind is reverting back to its natural state. When phys-
110 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro ical movements start, be aware of these changes. Then, enter meditation again. Capture the same sensation of entering and exiting meditation accurately. Use the same method to progress in your meditation. Continue until the mind reaches its utmost serenity, just like before, and maintain awareness as it draws back. Repeating this will strengthen the mind, making it stable and clear. This will make it easier to advance in Vipassana (insight meditation). Strategies to Overcome Obstacles in Meditation 1. When the mind is very restless and thinking about other things besides the breath, try to restrain the mind and hold the breath. At that moment, the mind will not think of anything else but will only be aware of the heart. Observe the mind that is aware. The breath not only goes through the nose but can also pass through the pores and the crown of the head as a subtle air. Recognize where the restrained mind resides. When you know, focus on that point. When you release the restraint and start breathing again, the more forceful the breath, the more restless the mind becomes. Light breathing will calm the mind. Thus, when meditating and if the mind is very restless and thinking too much, try holding your breath for a while or breathe slowly and lightly. Think "Buddho" gently, and the mind will weaken accordingly, until the restless mind disappears, and the element of awareness arises, which is the "heart" itself. 2. When sitting with closed eyes meditating on “Buddho”, if we become restless and not peaceful, open the eyes. Do not resist, open them wide and be mindful, then start meditating again. The mind will easily calm down. Practice often, and concentration will arise due to persistence. 3. Addressing Sleepiness: The dharma way to address this is to stop the meditation and reflect on the virtues of the Buddha, his wisdom, purity, and immense compassion. Or reflect on a specific part of the Buddha's life that impressed you and resonates with your mind, or on any of his teachings that touch your heart. This will brighten and refresh your mind. Remember that feeling, and when you feel sleepy, recall that sentiment. Another way to address sleepiness is to change your posture. But change your posture quietly. Be mindful during the change, move slowly, and ensure the mind doesn't wander. Set awareness, control the mind, and do not focus on the movement itself. We merely know the movement. Changing posture like this won't divert the mind from concentration; it will remain in its place. If after trying
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 111 you still feel sleepy, remedy it by quietly getting up, looking at the open sky, breathing fresh air, washing your face, or practicing walking meditation. Elder monks emphasize walking meditation as a solution to sleepiness. Recognize the peaceful mind while walking, which allows concentration to sustain longer and is stable. This detailed mindfulness controls the mind well. It's not just about sitting or lying meditation. This is the method Lord Buddha taught to Moggallãna to address sleepiness. If we are very sleepy, but we keep our mindfulness with the mind and don't lose focus, firmly and unyieldingly, how can we overcome defilements if we only lose to sleepiness? Find strategies to encourage the heart to fight and bring forth determi nation and perseverance. For instance, yawning is acceptable, but make sure it's silent. Be aware that sleepiness arises and be mindful to observe and be wary of the sleepiness. 4. Fatigue is the nature of the human body. Move and change postures. Do not over strain the limbs as it can be harmful to the body and create obstacles in future usage. Pushing too hard can lead to chronic injuries. 5. Some teachers teach to write the word “Buddho” on paper 5 times. Read it and follow. This is to let the mind manifest the word “Buddho” visually. One sees with the eyes, but the mind knows without reading. Then, we read the word “Buddho” consistently 5 times to maintain its regularity. Over time, it becomes a path for the mind to attain peace. 6. The best way to meditate on the word “Buddho” is to let our mind or heart think without mixing with the breathing. If we have never been calm, repeat “Buddho” many times. Read it every day consistently. The mind will gradually become calm and peaceful. There are many levels of calmness, some might only achieve a momentary calmness before becoming restless again. However, even a brief moment of concentration is greatly beneficial. Do it often, and one can attain higher virtues. 7. If you're not yet calm, try other methods. For example, if you've been meditating at a moderate pace, try to meditate faster or slower than before. Find what suits you. The meditation word can be anything, but we think of “Buddho” because it refers to Lord Buddha, eliminating doubts about who or what the word represents. This helps the mind to let go, hence the popularity of the “Buddho” practice. 8. Meditation is both worldly and supramundane. If we consistently meditate on “Buddho”, our minds will gather easily. Whenever you meditate, don't crave calm-
112 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro ness, and don't be restless when not calm. Keep your mind neutral. True meditation is right concentration, occurring when our mind is neutral, when we don’t cling, and when our mind lets go of good and evil deeds. 9. When we achieve meditation, don't feel good or bad. Make the mind neutral. It will easily achieve peace. Even if the peace is not long-lasting, continue practicing regularly. Try to practice in every posture. Instilling “Buddho” in your mind will gradually increase its power. Don't give up, don't be discouraged whether you gain merit or want to be calm. The mind is virtuous, whether it's calm or not. When sick, aging, or dying, the mind with “Buddho” will bring contentment and peace. 10. When the mind's peace is at its peak, it is absorption concentration. If the mind withdraws to its normal state, try adjusting it again as mentioned earlier. But some people can only maintain momentary concentration before retreating. Train again, find new ways. But be cautious of the desire for peace, the desire to enter a certain state. Keep the mind neutral, try to reduce the curiosity and the desire to see. Because if there's desire, defilements will intervene. 11. Our mental states are not the same. Some people, no matter how hard they try, cannot use the concept of “Buddho” to lead them to tranquility. They might need to switch their meditation approach to analyzing the body. For example, recognizing that the body is a combination of the four elements: earth, water, fire, and air. These four elements are not permanent and are constantly changing and fluctuating. This body is therefore just a temporary dwelling and is used for practicing discipline in body, speech, and mind, and for performing meritorious deeds. 12. When meditating, regardless of whether you see visions, lights, colors, sounds, or anything else, do not pay attention to them. Keep your mind focused on your breath and the meditation mantra “Buddho”. In the initial stages of meditation, various lights and visions might emerge. If our mind isn't stable and gets distracted, we will lose our concentration and won't be able to progress to deeper levels of meditation. Other potential experiences include physical sensations like goosebumps, feeling cold, swelling, itching, shrinking, or feeling floaty. Maintain mindfulness and control your mind to stay with 'Buddha' and your breath as before. The only visions of interest are those related to parts of the body or dissected body parts, as these can be used for contemplation, leading to detachment and disenchantment. They are beneficial for practicing both the foundations of mindfulness and the bases of insight meditation.
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 113 Bits and Pieces about Meditation • Meditation at the level of the noble 'Lokuttara' has various names. For example, in the Ratana Sutta, it's called 'Tarigannayama'. It is the meditation of the enlightened or the Arahants, which doesn't degrade according to the path, fruit, or Arya. However, the other kind of meditation, considered as 'Lokiya', can degrade and still involves cycles of birth and death. • Meditation in other religions, such as in ascetic or Brahman practices, differs from Buddhist meditation, which forms the foundation for truly understanding the nature of reality, giving rise to wisdom and detachment. The Arya path consists of eight constituents, which are ways to eliminate defilements. • 'Samathi' is commendable. For a person to truly understand 'Anatta' (not-self), one must possess 'Samma panya' (Right Wisdom). This wisdom in the eightfold Arya path necessitates practicing meditation. A mind in meditation tends to be peaceful, alert, and always present. Hence, everyone should practice meditation with the 'Buddha' mantra consistently. Regularity leads to peace and prevents inadvertence. • Some people's mental state might be more suited to using wisdom-led meditation, such as contemplating the body, considering the 32 body parts, until the mind attains peace and visions arise, then the mind becomes still. This serenity is equivalent to those who concentrate on the 'Buddha' until the mind enlightens. Thus, the teachings of the enlightened, no matter how they start, all end at the same destination – a unified mind. "The importance of practicing the 'Kamathana' (Subject of Meditation) requires a resolute, patient, focused, and warrior-like spirit. Don't be discouraged. Reciting 'Buddha' is like accumulation. One day our mind will reach 'Buddha', reach the peace. When the mindfulness is stable, the more and more continuously you practice, the closer you'll get to the goal. Practicing Kamathana requires persistent effort. While we still have strength and ability, we should firmly establish the foundation of 'Buddha' in our hearts. Gradually practice until the mind enters a deeper peace. The body is like a house that deteriorates day by day until we can no longer reside in it. If our spirit leaves this body with 'Buddha', a fortunate realm awaits. Whereas, a spirit without 'Buddho' follows the forces of good deeds and karmic energy."
114 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro Chapter 6 Steps in Meditation Practice Step 1: Chanting to worship the Ratnattaya (Triple Gem: Buddha, Dharma, Sangha). Pay respect to the Ratnattaya, chant the Itipiso verse, perform the morning or evening chanting as usual Chanting before meditation helps prepare the mind to recall the virtues of the Buddha, the Dharma, and the Sangha. Even if we sometimes don't understand the Pali chanting verses, we know they are the teachings of the Buddha. When led by the Sangha, our minds are encouraged to become diligent, respectful, calm, and focused. As we chant and perform rituals frequently, over time, our minds will be accustomed to such practices, allowing us to easily achieve tranquility. Typically, when we visit temples and hear Dharma teachings after chanting, it enhances our understanding because it's in a language we comprehend. Doubts fade, making us more perceptive and attentive. Listening repeatedly brings immense merits. Step 2: Recollecting the virtues of the Ratnattaya (Triple Gem) and cultivating faith in the Buddha, Dharma, Sangha. For good meditation, one must instill faith in the Buddha, Dharma, Sangha. Through practice, we realize that the Buddha's teachings can truly eliminate defilements, such as lust, hatred, and delusion, leading to the cessation of suffering and realizing that Arahants (enlightened beings) and noble individuals do exist. Those who witness the outcomes of their own practices will have unwavering faith.
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 115 1. Buddha: He possesses wisdom, purity, and great compassion as mentioned in section 1. Develop faith and recollect the virtues of the Buddha. Then, mentally bow down and pay respects to the Buddha. 2. Dharma: The teachings of the Buddha are the path to the cessation of suffering, they are well-proclaimed truths. Dharma is Akaliko (timeless) and should be introduced to others to "come and see". The Dharma represents the teachings of the Tathagata (another title for Buddha) that are immortalized. Then, mentally bow down and pay respects to the Dharma.
116 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 3. Sangha: The followers of the Enlightened One, the four pairs or eight types of noble disciples. We have the opportunity to learn the Dharma of the Buddha through the teachings of parents, teachers, and many others. Think of the sacrifices of these teachers or the noble disciples we believe in. Without these teachers, we might not progress in the Dharma. Then, mentally bow down and remember the virtues of the Sangha. After completing this step, the mind will become cleaner, mindful, and achieve a certain level of concentration. It can reach the level of "Uppajãra Samãdhi" (a level of deep concentration).
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 117 Step 3: Chanting and Requesting the Presence of the Ratana (Gem or Jewel) The process of chanting and requesting the Ratana has the purpose of declaring the intention to perform meritorious deeds and to invite the Ratana. This also includes inviting the virtues of our past lives that we have accumulated, spanning from our past existences to the present life. The way to chant or request the Ratana depends on the practitioner. A practitioner can chant in Pali to invite the Ratana, or simply set their intention and mentally request it. This step adjusts the mental state to enter the initial stage of concentration.
118 Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro Step 4: Walking Meditation Walking meditation by focusing the mind on the left and right steps will strengthen the power of the mind/mindfulness. Step 5: Sitting Meditation and Cultivation of Mettã (loving-kindness) Practice sitting meditation by sitting with the right leg over the left, hands placed palmup on the lap, right hand on top of the left.
Basic Meditation Guidelines by Luang Pu Buaket Pathumsiro 119 Keeping the back straight and neck upright. If you slouch or bend the neck while sitting for extended periods, it can cause discomfort. Be in a comfortable posture, relax, close your eyes, breathe gently, and let the body breathe naturally without controlling the breath. “Regardless, the practice of mindfulness meditation requires continuous perseverance. It's advisable to practice in every posture: standing, walking, sitting, and lying down, both in daily life and during intensive retreat practices. When meditating, don't be hasty and don't have preconceived expectations about how the meditation should be. Stay neutral, whether the mind is calm or not. Regardless of how meditation is practiced, it is a merit.
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