The Path to Magga Phala
The
Path to Magga Phala
The
Method of Samatha Vipassana Meditation
By
Phramongkolthepmuni
(Sodh
Candasaro)
Luang
Phor Wat Paknam, Bhasicharoen, Bangkok
The
Founder of Vijja Dhammakaya
Transcription
by Pra Krue Samanadhamnsamadan (Thira Klosuwan)
23
October 1966
Thai
to English Translation by Damkerng Jindara
Electronic
Version Created by Pittaya Wong
Copyrighted
by Wat Paknam, Bangkok
8
Therdthai Road, Bhasicharoen, Bangkok 10600 Thailand
All
Rights Reserved
(Note:
The Romanized Pali words in this book are simplified)
This book of the Path to Magga Phala is
the transcription of the teaching on Samatha Vipassana meditation, Vijja
Dhammakaya approach, by the Most Venerable Phramongkolthepmuni, the late Abbot
of Wat Paknam, Bhasicharoen, Bangkok. He
is our prominent spiritual leader, who is revered throughout the land and
fondly known as “Luang Phor Wat Paknam” for his practice and teaching of Vijja
Dhammakaya meditation.
Vijja Dhammakaya meditation is not a
new practice. It is the original
Buddha’s teaching, and the path that the Buddha has practiced. The approach has been widely practiced in
Thailand since its rediscovery by the Most Venerable Phramongkolthepmuni in the
year B.E. 2459. Vijja Dhammakaya is a
meditation method that can help uproot all defilements leading to the Right
Wisdom, and ultimately the Magga Phala Nibbana.
The English translation of this book is
made by Khun Damkerng Jindahra as instructed by Ajahn Tritha Niamkham. Ajahn Tritha is the President of Luang Phor
Wat Paknam Alumni Association, and a devoted disciple of the Most Venerable
Phramongkolthepmuni.
She is a well-respected Vijja
Dhammakaya meditation teacher. The
intention of this English translation version is to follow the wish of the Most
Venerable Phramongkolthepmuni to allow people all over the world to be able to
study and practice Vijja Dhammakaya meditation so as to let them achieve
finally the Magga Phala Nibbana, the path, fruition and Nirvana.
I wish to thank Ajahn Tritha Niamkham,
Khun Damkerng, Khun Praparuth, Khun Prisadee, Dr. Panitha M.D., and Khun
Pavitra Jindahra for their efforts of the translation work and its
publication. Thanks also go to all the
contributors for the publication. May
all of them and the readers of this book be blessed by the Triple Gem and the
sacred Parami of Luang Phor Wat Paknam.
May they all achieve the attainment of Nibbana soonest.
Somdet Phramaharatchamangklachan
Abbot of Wat Paknam, Bhasicharoen,
Bangkok
Preface
This book of the Path to Magga Phala is
the book on Samatha Vipassana Vijja Dhammakaya Approach, following the path
that all the Buddhas and the Arahattas have practiced and attained. This is the only path, not any others, which
is the real intention of Buddhism. It is
widely practiced by lay people, monks, and devotees all over Thailand. The result of the meditation practice can be
ascertained by your own self. This is
called Sanditthiko – the state at which only those who attain can
realize. The achievement depends on how
truly one practices. He who practices
truly, he will certainly achieve it. We,
as human beings, both man and woman, each has a Dhamma sphere, which
constitutes the human body. The sphere
is pure and clear with a size of an egg yolk of a hen and exists at the center
of every human body. If any person
concentrates his mind, leaving out other distraction of thoughts, to “stop”, to
be “still”, and to be “firm”, right at the center of his body as deeply and as
long as possible, he will certainly achieve the path. The unrest of mind is the cause of
failure. “Stop” is the success.
The unrest of mind is caused by the 11 upakkilesas,
hindrances, the critical elements to the attainment or failure of the Magga and
Phala. They are as follows:
1) Vicikiccha Indecision, doubt
2) Amanasikara Not attentive
3) Thinamiddha Sloth and torpor
4) Chambhitatta Fear
5) Ubbila Excitement
with joy
6) Dutthalala Restlessness of body
7) Accaraddhaviriya Over exertion
8) Atilinaviriya Slackening of effort
9) Abhijappa Greed
10)Nanattasanna Reminiscence of past events
while concentrating
11)Rupanan Atinijjhaya
Yitatta Over focus of the object
Our concentration will be out of focus
when one of these hindrances arises.
These hindrances are the roots of the cause of disconcentration. Hence, in practicing Bhavana,
concentration, we must have both effort and endurance. The two constituents are extremely
essential. One has to be watchful of the
consciousness all the time. Use your
wisdom to seek whatever method to prevent the hindrances to arise. Apply the method to place our mind evenly, Majjhimapatipada,
to arrive at the equanimity; being neither joyful nor woeful. Try to deliver from greed, anger and
delusion. Keep our mind crystal clear,
calm and fresh at the right balance of firm concentration. Focus our mind at the object image in the
center of the body as long as possible.
Practice needs to be carried out
constantly in all movements of sitting, reclining, walking and standing. Meditate continuously. Do not quit.
Do not abandon. Do not feel
despair. Keep moving on. The fruit will doubtlessly be borne one
day. How would the fruit be borne? You, yourself, will know it.
In meditation practice, you should seek
causes and observe results. Be
tolerant. It is a sublime worth. It is Mahaggatakusala, so great a
grand merit, and the path to Nibbana.
Even if you may not be able to visualize anything, the practice will
become a mental make up for your next life and beyond. May all of you persevere and make effort in
the practice in order to attain the Magga and Phala (the path and
fruition). This is the knowledge and the
real refuge that one can depend upon.
Let no doubt falls upon you. May
every blessed wish and happiness be fulfilled for all those who follow the
practice of this book, the Path to Magga Phala.
Expel all evils One safe.
Dhammakaya Phala Perfected and pure,
Surpass all perfection All else.
This Gem, thou take, Enlightening Earth,
Glorifying
Earth.
Phramongkolthepmuni
The Teaching of
Samatha Vipassana Meditation
by
Phramongkolthepmuni
(Transcribed by Pra Krue
Samanadhamsamadan)
Now, all of you, both women and men,
have given your valuable time to study Buddhism. The study of Buddhism is indeed the important
task of each individual. Buddhism is the
teaching of the Buddha. The Buddha
teaches all beings of the world to abandon all evils, to perform good deeds
physically, verbally, and mentally, and to purify the mind. The three principles are the teaching of all
the Buddhas of the past, the present and the future. The aim of taking the firm faith in Buddhism
is therefore to cultivate your mind according to the purpose of Buddhism. The cultivation of mind is based on Pali
cannon, namely: Deva Me Bhikkhave Vijjabhagiya, Oh, Bhikkhu, there are
two types of knowledge. Katame Deva,
what are the two types of knowledge? One
is Samatho Ca, Samatha, the calmness and tranquility. The other one is Vipassana Ca, the
knowledge of insight. Samatho Bhavito
Kimatthamanubhoti, what does it need when Samatha, calmness and tranquility,
is developed? Cittan Bhaviyati,
the mind needs to be developed. Cittan
Bhavitan Kimatthamanubhoti, what does it need when the mind is developed?
Yo Rago So Pahiyati, any sensual pleasure existing in the
mind will be ceased through Samatha, calmness and tranquility. Vipassana Bhavita Kimatthamanubhoti,
what does it need when Vipassana, insight is developed? Panna Bhaviyati, wisdom needs to be
developed. Panna Bhavita
Kimatthamanubhoti, what does it need, when Panna, wisdom, is
developed? Ya Avijja Sa Pahiyati,
any ignorance existing in the mind will be expelled by the insight, the Vipassana. These are the two utmost knowledge of
Buddhism. The purpose of sacrificing
your time is to study the two knowledge of Samatha and Vipassana. Samatha is the basic knowledge that
Buddhists must pay their attention. Samatha
means calmness and tranquility. Vipassana
is the insight, and the higher Dhamma, higher than Samatha. Both Samatha and Vipassana are
the profound Dhamma of Buddhism. I, the
speaker, have learned practicing Samatha continually since my
ordination, starting the following day after leaving the temple of ordination. At present, I have both practiced and taught
the two knowledge of Samatha and Vipassana.
What is the scope of Samatha? Samatha covers 40 subjects of
concentration, namely, the 10 Kasina (Objects), the 10 Asubha
(Impurities), the 10 Anusati (Reflection), the 4 Bhrahmavihara
(Modes of Sublime Conduct), the 1 Aharepatikulasanna (Perception of the
Loathsomeness of Material Food), the 1 Catudhatuvavatthana (Analysis of
the Four Elements), the 4 Arupa Jhana (Formless Realms). Vipassana has six groups of subjects
of concentration, i.e. the 5 Khandha (Aggregates), the 12 Ayatana
(Sense-spheres), the 18 Dhatu (Elements), the 22 Indriya
(Faculties), the 4 Ariyasacca (Noble Truths), and the Paticcasamuppada
(Dependent Origin). These are the
subjects of Vipassana.
These two subjects of Samatha
and Vipassana are the textbooks of Buddhism, which have been practiced
successively all along. The subject of Samatha
which we are now learning, we have to start with making our mind to “stop” in
order to attain the state of Samatha.
Otherwise, the state of Samatha cannot be realized. Samatha means calmness, tranquility,
stop, and stillness. The mind must be
stopped. What is a mind? A mind is composed of 1 perception, 1 memory,
1 thought, and 1 knowledge. The four
components combining into one single point are called mind.
Where is the mind? The mind is inside of its feeding fluid. Perception is in the midst of the body. Memory is in the midst of the mind
substance. Thought is in the midst of
the consciousness sphere. Knowledge is
in the midst of the soul sphere. The
four components, namely, perception, memory, thought, and knowledge, control
the whole body. Perception leads to
knowledge. Memory leads to the mind
substance. Thought leads to the
consciousness sphere. Knowledge leads to
the soul sphere. The soul sphere is of
the size of a pupil of an eye, situating in the center of the consciousness
sphere. The consciousness sphere is of a
size of a cornea of an eye, locating in the center of the mind substance. The memory sphere is slightly larger with a
size of an eyeball. The perception
sphere is in the center of the body, larger than an eyeball. Perception Dhatu (Element) is at the
center of the perception sphere. This is
called perception. Perception is in the
perception Dhatu. Memory Dhatu
(Element) sits in the center of the memory sphere. Therein, is the memory. Thought Dhatu (Element) is in the
center of the thought sphere. Knowledge Dhatu
(Element) is in the center of the knowledge sphere. When the four components – perception,
memory, thought, and knowledge – are united into one single point, it is called
mind. See how difficult it is, the word
mind. Now, as we sit here, our mind can
flash to home, to hell, or to heaven, or even to the Nibbana (our
thought).
Mind is very profound. It can flash narrowly, if its knowledge is
narrow. It can flash widely, if its
knowledge is wide. It can flash refinedly,
if its knowledge is refined. It can
flash crudely, if its knowledge is crude.
The scope of flashing depends on the level of its knowledge and
perception. The word mind is very
important. We must control the mind to
stop at one single point. The four
components of mind, namely, perception, memory, thought, and knowledge, must
stop together into one single point at the center of the human body. This is the point of the intersection of two
strings, where one strung from the front of the navel to the back while the
other one strung from the right to the left.
This is called the center point, striking right at the center of the
Dhamma sphere, which constitutes the human body. The sphere is pure and clear, with a size of
an egg yolk of a hen. The midpoint of
the sphere is the same as the center point, at which the place you are taught
to concentrate Phra Khong Khuan (a sacred Buddha amulet).
We place our mind at this center
point. The four components of mind, i.e.
perception, memory, thought and knowledge are at the center point. The midpoint of the Dhamma sphere which
constitutes the human body has only one location. To be attentive is to place and to stop our
mind right at the center point. Now, as
we are performing good merit, we must be attentively placing our mind at the
center point. Now, as we are taking the
five precepts, our mind is to be attentive at the point. Now, as we are practicing Bhavana,
concentration of words, must be attentive at this point as well. We must stop our mind at the center
point. When the mind is able to stop at
the center point, perceive and memorize this firmly. “Stop” and be “still”. Control the mind to be still. If it is not still, Bhavana,
concentration of words, is used to control the mind to stop. Keep controlling the mind. At the right balance, the mind will stop and
be still.
As soon as the mind stops, it strikes
right at Samatha. “Stop” is
therefore Samatha. “Stop” is the
absolute success for both the earthly and Dhamma worlds. To be happy in the earthly world, the mind
must stop relatively to the scope of the world.
To attain happiness in the Dhamma world, the mind must stop relatively
to the scope of the Dhamma. As it is put
in Pali, Natthi Santi Param Sukham; there exists no other happiness,
except the happiness when the mind stops and is still. “Stop” is the fundamental key. Hence, we must keep our mind stop. When our mind stops, we must continue to
stop, stop in stop, stop in stop. Never
retrace back. Always stop in stop; stop
in stop. The mind must stop at the
center point. Otherwise, it is
incorrect. The mind must stop and reach
the “Sib”, the “Sune”, and the “Suan”. Be right at the “Sib”, the “Sune”,
and the “Suan”. If the mind stops
at the center of the human body in such a manner, it will strike right at the “Sib”.
It will soon reach the “Sune”.
The mind will reach the “Sune” once it strikes the “Sib”. As the ancient colloquial puts it:
See the “Sune” once the “Sib” is seen.
Impermanence is truly certain, be constantly seen.
Death and birth are the unending cycle.
Sankhara, all
aggregates are impermanent.
It is the route of freedom from defilements.
The “Sib” and the “Sune”
are very essential. Beings of the world
can only be born through entering the “Sib” and sinking into the “Sune”. Entering the “Sib” but without sinking
into the “Sune”, there shall be no birth. This is the natural dependence of the world
and the Dhamma. As for Dhamma, the mind
must enter the “Sib” and then sinks into the “Sune”. Sinking into the “Sune” means that the
mind has stopped. As the mind stops, it
can be taken as entering the “Sib”.
There, at the point where the mind stops, a clear sphere with a size of
the moon or the sun arises. The mind has
already sunk into the “Sune” and the “Sib”. Once entering the “Sib”, the “Sune”
is seen. When the “Sune” is seen, the
mind stops at its midpoint, and at the center of the clear sphere of a size of
the moon or the sun.
The sphere is called Dhammanupassana
Satipatthana sphere, Pathamamaggga sphere, the preliminary path of Magga
Phala Nibbana (the path, the fruition and Nirvana). The only way to reach the Magga Phala
Nibbana is to enter the center of the sphere. There is no any other way. That the mind enters the center of the “Sune”
sphere is called Pathamagga (the preliminary path). The sphere itself is Ekayanamagga,
meaning the first and only path. There
is no second path. That is the very only
sphere, named Dhammanupassana Satipatthana. It is the path of all the Buddhas and the Arahattas
in all the universal worlds and the universal Dhamma.
To attain Nibbana, the Buddhas
and the Arahattas have to take this only path without any
deviation. All have entered the same
path with the same direction. However,
the pace of the attainment is not the same.
Some are fast. Some are slow. The word “not the same”, means no
duplication. The word “no duplication”
means faster or slower pace depending on one’s mental makeup and meritorious
resources cultivated in the past. But,
the path is the same for all. It is Ekayanamagga,
the only path. To proceed, one has to
stop. This is strange. In the earthly world, to go fast one has to
take a plane or a car. In the Dhamma
world, it is different. To proceed, one
has to stop. If one stops, one can
quickly reach the destination. This is
so strange. Therefore, the mind must
stop to reach the attainment quickly.
Stop at the center of the Dhamma sphere
constituting the human body. At the
right balance, a clear sphere will be seen.
The clear sphere is called Ekayanamagga, or Pathamamagga, or
Dhammanupassana Satipatthana, with a size of the moon or the sun. The mind stops and is still at the center of
the sphere. As the mind stops and is
still at the right balance, keep on stopping.
Stop in stop, stop in stop, stop in stop, continuously right into the
center of the stop. Center of the
center, center of the center, center of the center of the stop. At the right balance, another similar size of
sphere is seen at the center of Dhammanupassana Satipattathana
sphere. It is called Sila sphere. Stop in the center of Sila
sphere. At the right balance, another
similar size of sphere is seen. It is
called Samadhi sphere. Stop in
the center of the Samadhi sphere.
At the right balance, another similar size of sphere is seen. It is called Panna sphere. Stop in the center of the Panna sphere. At the right balance, another sphere is
seen. It is called Vimutti sphere,
which is even clearer and more refined.
Stop in the center of the Vimutti sphere. At the right balance, another sphere is
seen. It is called Vimuttinanadassana
sphere. Stop in the center of the Vimuttinanadassana
sphere. At the right balance, we see our
own human body that we see in our dreams, and that constitutes our birth of
being. It is called the Refined Human
Form. As soon as we see it, we know
instantly that this is the form we have seen acting in our dream. Once awakening, its whereabout is
unknown.
Now, we have seen it. It is in the center of the Vimuttinanadassana
sphere. Let the Refined Human Form
meditates as the outward Crude Human Form does.
The mind of the Refined Human Form stops and is still in the center of
the Dhamma sphere constituting the Refined Human Form. At the right balance, Dhammanupassana Satipatthana
sphere is seen. Stop in the center of
the Dhammanupassana Satipatthana sphere.
At the right balance, Sila sphere is seen. Stop in the center of Sila
sphere. At the right balance, Samadhi
sphere is seen. Stop in the center of
the Samadhi sphere. At the right
balance, Panna sphere is seen.
Stop in the center of Panna sphere. At the right balance, Vimutti sphere
is seen. Stop in the center of the Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center of
the Vimuttinanadassana sphere.
At the right balance, the Celestial
Form is seen. Let the Celestial Form sit
like the Refined Human Form does. The
mind of the Celestial Form stops and is still in the center of the Dhamma
sphere constituting the Celestial Form.
At the right balance, the Dhammanupassana Satipatthana sphere is
seen. Stop in the center of Dhammanupassana
Satipatthana sphere. At the right
balance, Sila sphere is seen.
Stop in the center of the Sila sphere. At the right balance, Samadhi sphere is
seen. Stop in the center of the Samadhi
sphere. At the right balance, Panna
sphere is seen. Stop in the center of Panna
sphere. At the right balance, Vimutti
sphere is seen. Stop in the center of
the Vimutti sphere. At the right
balance, Vimuttinanadassana sphere is seen. Stop in the center of the Vimuttinanadassana
sphere.
At the right balance, the Refined
Celestial Form is seen. The mind of the
Refined Celestial Form is being still in the center of the Dhamma sphere
constituting the Refined Celestial Form.
At the right balance, Dhammanupassana Satipatthana Sphere is
seen. Stop in the center of Dhammanupassana
Satipatthana sphere. At the right
balance, Sila sphere is seen.
Stop in the center of the Sila sphere. At the right balance, Samadhi sphere
is seen. Stop in the center of the Samadhi
sphere. At the right balance, Panna
sphere is seen. Stop in the center of Panna
sphere. At the right balance, Vimutti
sphere is seen. Stop in the center of Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center of
the Vimuttinanadassana sphere.
At the right balance, the Brahma Form
is seen. The mind of the Brahma Form is
still in the center of the Dhamma sphere constituting the Brahma Form. At the right balance, Dhammanupassana
Satipatthana Sphere is seen. The
mind of the Brahma Form stops and is still in the center of Dhammanupassana
Satipatthana sphere. At the right
balance, Sila sphere is seen.
Stop in the center of the Sila sphere. At the right balance, Samadhi sphere
is seen. Stop in the center of the Samadhi
sphere. At the right balance, Panna
sphere is seen. Stop in the center of Panna
sphere. At the right balance, Vimutti
sphere is seen. Stop in the center of Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center of
the Vimuttinanadassana sphere.
At the right balance, the Refined
Brahma Form is seen. The mind of the
Refined Brahma Form stops in the center of the Dhamma sphere constituting the
Refined Brahma Form. At the right
balance, Dhammanupassana Satipatthana Sphere is seen. Stop in the center of Dhammanupassana
Satipatthana sphere. At the right
balance, Sila sphere is seen.
Stop in the center of the Sila sphere. At the right balance, Samadhi sphere
is seen. Stop in the center of the Samadhi
sphere. At the right balance, Panna
sphere is seen. Stop in the center of Panna
sphere. At the right balance, Vimutti
sphere is seen. Stop in the center of Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center of
the Vimuttinanadassana sphere.
At the right balance, the Arupa Brahma
Form is seen. The mind of the Arupa
Brahma Form stops and is still in the center of the Dhamma sphere constituting
the Arupa Brahma Form. At the right
balance, Dhammanupassana Satipatthana Sphere is seen. Stop and be still in the center of Dhammanupassana
Satipatthana sphere. At the right
balance, Sila sphere is seen.
Stop in the center of the Sila sphere. At the right balance, Samadhi sphere
is seen. Stop in the center of the Samadhi
sphere. At the right balance, Panna
sphere is seen. Stop in the center of Panna
sphere. At the right balance, Vimutti
sphere is seen. Stop in the center
of Vimutti sphere. At the right
balance, Vimuttinanadassana sphere is seen. Stop in the center of the Vimuttinanadassana
sphere.
At the right balance, the Refined Arupa
Brahma Form is seen. The mind of the
Refined Arupa Brahma Form stops in the center of the Dhamma sphere constituting
the Refined Arupa Brahma Form. At the
right balance, Dhammanupassana Satipatthana Sphere is seen. Stop and be still in the center of Dhammanupassana
Satipatthana sphere. At the right
balance, Sila sphere is seen.
Stop in the center of the Sila sphere. At the right balance, Samadhi sphere
is seen. Stop in the center of the Samadhi
sphere. At the right balance, Panna
sphere is seen. Stop in the center of Panna
sphere. At the right balance, Vimutti
sphere is seen. Stop in the center of Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center
of the Vimuttinanadassana sphere.
At the right balance, the Dhammakaya
Form is seen. This is the Form similar
to the Buddha image crowned with budding lotus, clear as a polished mirror. The lap is of the same proportion to the size
of the Dhamma sphere constituting the Dhammakaya Form. The Dhamma sphere is in the center of the
Dhammakaya Form. The Dhammakaya Form is
the Buddha Gem. Dhamma sphere
constituting the Dhammakaya Form is the Dhamma Gem. The mind of the Buddha Gem stops and is still
in the center of the Dhamma sphere, constituting the Dhammakaya Form. At the right balance, Dhammanupassana
Satipatthana Sphere is seen. Stop in
the center of Dhammanupassana Satipatthana sphere. At the right balance, Sila sphere is
seen. Stop in the center of the Sila
sphere. At the right balance, Samadhi
sphere is seen. Stop in the center of
the Samadhi sphere. At the right
balance, Panna sphere is seen.
Stop in the center of Panna sphere. At the right balance, Vimutti sphere
is seen. Stop in the center of Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center of
the Vimuttinanadassana sphere.
At the right balance, the Refined
Dhammakaya Form is seen. This Form is
five times larger than the Dhammakaya Form we have already seen is. The mind of the Refined Dhammakaya Form stops
and is still in the center of the Dhamma sphere constituting the Refined
Dhammakaya Form. At the right balance, a
larger Dhammanupassana Satipatthana sphere is seen. The mind stops in the center of the Dhammanupassana
Satipatthana sphere. At the right
balance, Sila sphere is seen.
Stop in the center of the Sila sphere. At the right balance, Samadhi sphere
is seen. Stop in the center of the Samadhi
sphere. At the right balance, Panna
sphere is seen. Stop in the center of Panna
sphere. At the right balance, Vimutti
sphere is seen. Stop in the center of Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center of
the Vimuttinanadassana sphere.
At the right balance, the Dhammakaya
Sotapanna Form is seen. Crowned with
budding lotus, the Form is 10 meters high and has a lap of 10 meters wide. The Form is clearer and clearer. The mind of the Sotapanna Form stops and is
still in the center of the Dhamma sphere constituting the Sotapanna Form. At the right balance, Dhammanupassana
Satipatthana sphere is seen. Stop in
the center of the Dhammanupassana Satipatthana sphere. At the right balance, Sila sphere is
seen. Stop in the center of the Sila
sphere. At the right balance, Samadhi
sphere is seen. Stop in the center of Samadhi
sphere. At the right balance, Panna
sphere is seen. Stop in the center of Panna
sphere. At the right balance, Vimutti
sphere is seen. Stop in the center of Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center
of the Vimuttinanadassana sphere.
At the right balance, the Refined
Dhammakaya Sotapanna Form is seen in the center of the Sotapanna Form’s Vimuttinanadassana
sphere. The Refined Sotapanna has a lap
of 10 meters wide. The mind of the
Refined Sotapanna Form stops and is still in the center of the Dhamma sphere
constituting the Refined Sotapanna Form.
At the right balance, Dhammanupassana Satipatthana sphere is
seen. Stop and be still in the center of
the Dhammanupassana Satipatthana sphere.
At the right balance, Sila sphere is seen. Stop in the center of the Sila
sphere. At the right balance, Samadhi
sphere is seen. Stop in the center
of Samadhi sphere. At the right
balance, Panna sphere is seen.
Stop in the center of Panna sphere. At the right balance, Vimutti sphere
is seen. Stop in the center of Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center of
the Vimuttinanadassana sphere.
At the right balance, the Sakadagami
Form is seen. Crowned with budding
lotus, the Sakadagami is 20 meters high and has a lap of 20 meters wide. The Form becomes increasingly clearer. The mind of the Sakadagami tops in the center
of the Dhamma sphere constituting the Sakadagami. At the right balance, Dhammanupassana
Satipatthana sphere is seen. Stop in
the center of the Dhammanupassana Satipatthana sphere. At the right balance, Sila sphere is
seen. Stop in the center of the Sila
sphere. At the right balance, Samadhi
sphere is seen. Stop in the center of Samadhi
sphere. At the right balance, Panna
sphere is seen. Stop in the center of Panna
sphere. At the right balance, Vimutti
sphere is seen. Stop in the center of Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center of
the Vimuttinanadassana sphere.
At the right balance, the Refined
Sakadagami Form is seen. Crowned with
budding lotus, the Refined Sakadagami is 20 meters high, has a lap of 20 meters
wide, and becomes increasingly clearer.
The mind of the Refined Sakadagami stops in the center of the Dhamma
sphere constituting the Refined Sakadagami.
At the right balance, Dhammanupassana Satipatthana sphere is
seen. Stop in the center of the Dhammanupassana
Satipatthana sphere. At the right
balance, Sila sphere is seen.
Stop in the center of the Sila sphere. At the right balance, Samadhi sphere
is seen. Stop in the center of Samadhi
sphere. At the right balance, Panna
sphere is seen. Stop in the center of Panna
sphere. At the right balance, Vimutti
sphere is seen. Stop in the center of Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center of
the Vimuttinanadassana sphere.
At the right balance, the Anagami Form
is seen. Crowned with budding lotus, the
Anagami is 30 meters high, has a lap of 30 meters wide, and becomes
increasingly clearer. The mind of the
Anagami stops and is still in the center of the Dhamma sphere constituting the
Anagami. At the right balance, Dhammanupassana
Satipatthana sphere is seen. Stop in
the center of the Dhammanupassana Satipatthana sphere. At the right balance, Sila sphere is
seen. Stop in the center of the Sila
sphere. At the right balance, Samadhi
sphere is seen. Stop in the center of
Samadhi sphere. At the right balance, Panna
sphere is seen. Stop in the center
of Panna sphere. At the right
balance, Vimutti sphere is seen.
Stop in the center of Vimutti sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center of
the Vimuttinanadassana sphere.
At the right balance, the Refined
Anagami Form is seen. Crowned with
budding lotus, the Refined Anagami is 30 meters high, has a lap of 30 meters
wide, and becomes increasingly clearer.
The mind of the Refined Anagami stops in the center of the Dhamma sphere
constituting the Refined Anagami. At the
right balance, Dhammanupassana Satipatthana sphere is seen. Stop in the center of the Dhammanupassana
Satipatthana sphere. At the right
balance, Sila sphere is seen.
Stop in the center of the Sila sphere. At the right balance, Samadhi sphere
is seen. Stop in the center of Samadhi
sphere. At the right balance, Panna
sphere is seen. Stop in the center of Panna
sphere. At the right balance, Vimutti
sphere is seen. Stop in the center of Vimutti
sphere. At the right balance, Vimuttinanadassana
sphere is seen. Stop in the center of
the Vimuttinanadassana sphere.
At the right balance, the Arahatta Form
is seen. Crowned with budding lotus, the
Arahatta Form is 40 meters high, has a lap of 40 meters wide. The Dhamma sphere constituting the Arahatta
has a diameter of 40 meters. The mind of
the Arahatta stops in the center of the Dhamma sphere constituting the
Arahatta. At the right balance, Dhammanupassana
Satipatthana sphere is seen. Stop in
the center of the Dhammanupassana Satipatthana sphere. At the right balance, Sila sphere is
seen with a diameter of 40 meters. Stop
in the center of the Sila sphere.
At the right balance, Samadhi sphere is seen, having the same
diameter of 40 meters. Stop in the
center of Samadhi sphere. At the
right balance, Panna sphere is seen.
The sphere has a diameter of 40 meters.
Stop in the center of Panna sphere. At the right balance, Vimutti sphere
is seen, having the same diameter of 40 meters.
Stop in the center of Vimutti sphere. At the right balance, Vimuttinanadassana
sphere is seen, with the same diameter of 40 meters. Stop in the center of the Vimuttinanadassana
sphere.
At the right balance, the Refined
Arahatta Form is seen. This is the 18th
Form and very beautiful. All Kilesas,
defilements, are delivered once this Arahatta Form is attained. There are no more defilement. The task of Buddhism, both Samatha and
Vipassana, is accomplished. The
level starting from the Human Form up to the Refined Arupa Brahma Form is
called Samatha. The level from
the Dhammakaya Gotrabhu, both crude and refined, up to the Arahatta, both crude
and refined, is Vipassana. Today
we study Samatha Vipassana concentration; we must follow this path. It must be this path. No deviation is allowed. Any departure from the path is incorrect. We must adhere to this path and take the
Human Form as the base. As reaching the
Refined Human Form, we must take the Refined Human Form as the base. As reaching the Celestial Form, we must take
the Celestial Form as the base. As
reaching the Refined Celestial Form, we must take the Refined Celestial Form as
the base, without hesitation. As
reaching the Brahma Form, we must take the Brahma Form as the base. As reaching the Refined Brahma Form, we must
take the Refined Brahma Form as the base.
As reaching the Arupa Brahma Form, we must take the Arupa Braahma Form
as the base. As reaching the Refined
Arupa Brahma Form, we must take the Refined Arupa Brahma form as the base. As reaching the Dhammakaya Form, we must take
the Dhammakaya Form as the base.
The Dhammakaya has a form similar to
the Buddha images in the main monastery and sermon halls. These Buddha images resemble the form. As reaching Refined Dhammakaya Form, we must
take the Refined Dhammakaya Form as the base.
As reaching Dhammakaya Sotapanna Form, we must take the Dhammakaya
Sotapanna Form as the base. As reaching Refined Dhammakaya Sotapanna Form, we
must take the Refined Dhammakaya Sotapanna form as the base. As reaching Dhammakaya Sakadagami Form, we
must take the Dhammakaya Sakadagami Form as the base. As reaching Refined Dhammakaya Sakadagami
form, we must take the Refined Dhammakaya Sakadagami Form as the base. As reaching the Dhammakaya Anagami Form, we
must take the Dhammakaya Anagami Form as the base. As reaching the Refined Dhammakaya Anagami
form, we must take the Refined Dhammakaya Anagami Form as the base. As reaching the Dhammakaya Arahatta Form, we
must take the Dhammakaya Arahatta Form as the base. As reaching the Refined Dhammakaya Arahatta
Form, we must take the Refined Dhammakaya Arahatta Form as the base. This is the manifestation of Buddhism.
The cover of the book distributed to
you shows the 18 forms. It illustrates:
1) Human Form, 2) Refined Human Form, 3) Celestial Form, 4) Refined Celestial
Form, 5) Brahma Form, 6) Refined Brahma Form, 7) Arupa Brahma Form, 8) Refined
Arupa Brahma Form, 9) Dhammakaya Form, 10) Refined Dhammakaya Form, 11)
Sotapanna Form, 12) Refined Sotapanna Form, 13) Sakadagami Form, 14) Refined
Sakadagami Form, 15) Anagami Form, 16) Refined Anagami Form, 17) Arahatta Form,
and 18) Refined Arahatta Form.
This is the principle practice of the
Buddhism. It must be exactly this
without any deviation. However, to take
this path, one has to “stop”. As for
Dhamma, it has to begin with stop until attaining Arahatta Form. If one does not stop, one definitely cannot
progress. Isn’t it strange? In the earthly world, people move quickly and
adroitly. To rule the world
prosperously, one has to learn to master all the knowledge of human tricks and
ruses. Travelling on the path of Dhamma
is strange. It can be carried out only
via stop. One has to stop only. Is this principle based on any teaching, or
that I made it all up? It is based on
the following teaching:
During the period of the Buddha, in the
city of Sarvathi, there were a couple of King Pasentikosolla’s Brahmin prophets
who gave birth to a child. In the night
when the child was born, all the weapons and arms in the house bursted into
flame. The old Brahmin father, who was
also the king’s Brahmin teacher, was so frightened. Asked he, what is this about? He reviewed his prophetic book and knew
instantly that his new born son would become a killer and bandit. The child would kill a great number of
people. He went to inform King Pasentikosolla
that his newborn son would become a killer, and kill many people. “Should we keep him or exterminate him? With your Majesty’s blessing, may I hand over
my son’s life to Your Majesty.” King
Pasentikosolla thought the child was very small, why so bothered. The king knew that his prophecy rarely went
wrong. But, the king was sort of
reluctant. Due to his respect and fond
consideration towards the Brahmin, the king decided to comfort the Brahmin.
The king suggested that they let go the
problem for the time being, reasoning that he was just a mere child. If and when there was any change, “We will
kill him, whenever, where would he escape?
I am the ruler of my kingdom.”
The king did try to soften the Brahmin’s fear. The Brahmin followed the wish of the
king. The Brahmin foresaw that his son
would kill and afflict many lives of the people. “What should we do!” He then named his son “Ahinsakumara”, the
non-afflicting child. The child was true
to his name so well. Ever since his
childhood, he was such a marvelous boy.
His father and mother so loved him.
King Pasentikosolla also loved him.
In the field of statecraft study, he was second to none. He had a good brain, and was intelligent and
full of agility.
In learning the art of weaponry combating
and boxing, he never lost out to anybody.
He was extremely intelligent.
Once he acquired the sufficient knowledge, he would become the king’s
attendant because his father was the king’s prophet. He needed to further study, namely, the art
to rule the land and the kingdom. He was
then sent to study with Tisapamok, the teacher, who had 500 students. The Brahmin handed over his son to the
teacher. Tisapamok accepted Ahinsakumara
as his student. The teacher taught
Ahinsakumara the best of all the lessons and treated him as if he were his own
bosom child.
Ahinsakumara was intelligent and most
persuasive conversant. Once at his
teacher’s side, he would wait on the teacher, serving the best of his physical,
verbal and mental actions. Flawless, indeed. The teacher so loved him. In learning, he was second to none. His knowledge was versatile in every way. He was strongly built with such physical
charm. The teacher’s love for him was
overwhelmed. Of all the 500 students,
the teacher loved him the most. The
other 499 students felt the situation badly.
If we did not kill Ahinsakumara, we would be downtrodden. He downtrod us completely. We would kill him. Could not spare his life. From this person to that person, they
conspired to find fault with him.
Angered him. Mocked him. When he became agitated, they brought the
matters up to the teacher of his improper actions. Frequency was such that the teacher concluded
that Ahinsakumara was good at his presence only. Otherwise, he was provocative and
intimidating people. He bombarded
people. Actually, he was the one who
pricked the matter. He started it. He aroused it. He switched the matters to worsen it. He always brought his accusations to the
teacher. So often so that the teacher
finally came up with the idea of not having this student any more. So troublesome. When the teacher could not keep him. The teacher had to exterminate him. How would the teacher carry out the
process? To kill his own student would
certainly defame the name of Tisapamok, the teacher. There were many of his students who became
kings. Many kings came to study with
him. Killing his own student was
defamatory to the teacher. How to do
it? Must kill him discreetly. The study took place. One chapter was reached; the teacher slammed
close the chapter. The students inquired
“Why must you close the book? We want to
further study the subject.” “No, not this
subject, whoever studies and masters the subject, would become the master of
the world! To be qualified for it, one
has to fetch 1,000 fingers of human beings.”
This, indeed, was the scheme plotted to kill his own student. The students were at their wit’s end. Suspended the study. Talks carried on that whoever wished to
pursue the knowledge must kill people.
Killing people! There must be
someone who could kill Ahinsakumara while he was on his way hunting his 1,000
fingers. Why should he be spared? People were plentiful! This was certain to succeed. The teacher was confident that his student
must surely be killed. Let use other
people’s hands to kill him. This was the
teacher’s scheme to kill his own student.
Ahinsakumara sat pondering in
despair. Born to a Brahmin family of
teaching people, he never committed any evil deed. Ever since his birth till now, his moral
precepts were of purity. Never erred
even the slightest sin. Now, to pursue
the knowledge, he had to kill people. If
he did not kill, he would not be successful in mastering the knowledge. He then informed the teacher of his decision
to study and master the knowledge and to kill people in acquisition of 1,000
fingers. Committed the deal to the
teacher, he cried painfully. He grieved
his heart out. Must become such a
downtrodden tramp, a murderer. What a
crude sinner. So sorrowful in his series
of desperate crying and lamenting.
Whatever! Without the
presentation of 1,000 fingers to the teacher, the teacher would never impart
the knowledge to the student. If we
could not master the knowledge, we could not be the high echelon, could not be
the master of the world. Must pursue and
master the knowledge in order to be successful as the master of the world.
Therefore, to study any knowledge, we
must be able to use that knowledge. If
by studying that knowledge and unable to use it, what was the point of
studying. Waste of time, waste of cooked
rice. Studying any knowledge, one must
be able to use that knowledge. Make it
dependable. Make the knowledge
usable. Likewise, as we are studying the
knowledge today, we must learn and practice it earnestly. We must be able to depend on the knowledge
effectively. Indeed, we must make it
miraculously. The teacher is able to use
it effectively as the teacher should.
This is called the wise ones.
Intelligent people. Like Angulimala,
the bandit.
Once when Ahinsakumara decided to
pursue the knowledge, he persisted his teacher of his confirmation and his seek
to fetch the 1,000 human fingers. The
teacher then gave him the ‘Reincarnated Sky’ sword of the perfect handle grip
with the word ‘Take it’. Ahinsakumara
put up a stance, in a prompt, ready position.
Once he journeyed from the teacher, he acquired the garland bracing
needle and piercing finger gear. He
journeyed out of his teacher’s sight.
Whoever he met, slash-the neck was off, slash-the arm was off, the body
was cut in half. One finger was cut off
and taken from each victim. Not to be
confronted at all. Not to come face to
face at all. Whoever the person. Whoever the human being. Regardless of all creeds, high, middle or low,
he killed them all. So much so that it
was a widely spread news that there was a notorious salvage bandit called Angulimala
in the town of Sarvathi.
Angulimala’s name derived from the
meaning of a garland of fingers. Once
fingers were collected, they were pierced into a garland, dried and wore around
the neck. Numbered at 999 fingers
already. The news reached King
Pasentikosolla who marched his army to suppress Angulimala, the bandit.; In
ancient traditional warfare of royalty, once kings were face to face, they
would show their lances skills. Between
the kings themselves, they would dance their lances skills, must fight the
battle. Whoever the better, won the
fight. Whoever lost out, was
beheaded. Unlike present day where
troops of soldiers are sent to fight instead.
Once confronted with such a battlefield, kings were to rely on their own
fighting skills. Own royalty skills
indeed. Purely own skill.
King Pasentikosolla was discouraged at
the thought of suppressing Angulimala, the bandit. Thinking, to himself, when Angulimala was
born, his weapons bursted into flame.
He, the king, did not possess such magical wonder. Once in the fight, it was uncertain whose
neck would be cut off, his or Angulimala’s.
Indeed, so uncertain, so discouraged. The king thought tomorrow he would
deviate his marching troops to rest close to Jetavan Vihara, and to inform the
Buddha. Upon learning the news, the
Brahmin mother of Angulimala journeyed before the marching troop of the king,
to inform her son to escape. Otherwise,
the king would kill him. The Buddha knew that Angulimala would be His last
Noble Disciple. If Angulimala committed
matricide, he would not be able to attain the Magga Phala in this life. The Buddha would miss one Noble
Disciple. The number of 80 Noble
Disciples would be reduced to 79 only.
It was necessary to discourage Angulimala, the bandit. The Buddha was most certain and appeared at
the scene before anyone else. Angulimala
set eyes on the Buddha and exclaimed with delight remarking on the Buddha’s
beautiful fingers. Angulimala acclaimed
that he would be the master of the world, and that he would certainly be
successful. He saw the Buddha in such
graceful physical beauty, such radiance.
The overall beauty immersed with stunning respectability. So glorified.
So admirable. Never tired of
looking at. He was confident of his
success.
Forwarding his steps right away, the
‘Reincarnated Sky’ sword was up and ready, Angulimala struck his sword. Slashed and away 40 – 60 meters. How now, a great distance slipped away. And wayward away. Angulimala, the bandit, sped after the Buddha
for a great while. Running, and running,
and running. Never wait. Sped with lightning speed. And strike-jumped at the Buddha again. Away the Buddha was at about 80-100
meters. A long distance. So much longer distance. As he kept on running faster and faster,
almost reaching he decreased his speed when almost taking the Buddha. Now once nearing, the slip away was further
than ever before. No matter how hard he
tried, he could never strike. The
striking failed. When unable to strike
successfully, his panting for air was breathless. Absolutely fatigued, Angulimala pondered that
the Buddha must be the master of the world before him, he could not be the
master of the world. Certainly he could
never become one. The Buddha must have
much more wholesome merits than he had.
So discouraged. Once
discouragement existed, the mind was completely tamed. His impulsion dwindled. Angulimala yielded towards the Buddha and
cried. “Stop, Ascetic, stop.”
The Buddha turned His face and said: “I
have stopped. You did not stop.” This word “stop” is correct from the
beginning up to the attainment of Arahatta. The only word “stop” is correct all the way
from Samatha through to Arahatta.
The world “stop” is indeed the real religion. Therefore, the mind must stop in the center
of the Dhamma sphere constituting the human body. To stop is striking right at the very heart,
and right at the teaching of the Buddha.
Without stopping, no matter how long the religion practice takes, be it
40-50 years, or finally to reach the age of 100 years or 120-130 years old, the
person can never reach the religion. Not
even once. One will never reach the
religion, if the mind does not stop and enter the “Sib” and the “Sune”
in the center of the Dhamma sphere constituting the human body. Never reach the religion. Once the mind stops, it will correctly reach
the religion right away. It will really
reach the teaching from the mouth of the Buddha. Remember steadfastly. Like this.
The past practice was not correct, and not in line with the
religion. Today, we shall correctly
follow the path of the Buddhism. We
shall study Samatha. We shall
keep our mind stop. We shall enter this
path. The method of stopping the mind
has already been demonstrated. When the
mind stops, you will be right on the path from the beginning to Arahatta. This is the path of Buddhism.
The Buddha preached Angulimala. After listening to the Buddha’s teaching, Angulimala
attained the Magga Phala. The Buddha
ordained Angulinmala, and brought him to Jetavana Vihara. As morning came, King Pasentikosolla marched
his troop close to the Jetavana Vihara, leaving his troop outside. The king went in for the audience with the
Buddha. Then he bode farewell to the
Buddha; “I have to leave the Exalted One to capture Angulimala, the
bandit.” The Buddha summoned Angulimala,
the bandit who had already ordained, to come out. “Was he the one, the bandit Angulimala?” King Pasentikosolla seeing Angulimala,
laughed out wholeheartedly. “Yes, the
Exalted One, yes.” The king was
absolutely overwhelmed with great relief of not having to suppress Angulimala. The Buddha had already done so. Why?
The king himself feared for his life too. This was the result of the one and only very
world of the Buddha’s teaching from the beginning till the attainment of Arahatta. It is not a loose word. The word is well documented. Remember well.
From now on, let us light the homage
sets and we will pay homage to the Triple Gem.
We will chant the prayer. I shall
teach the homage onward.
Homage to the Triple Gem
Before starting every meditation
practice
Next, let us pay
attention to lighting the candles and joss sticks to pay homage to the Triple
Gem. Continue with homage chanting after
me.
Yamaham
Sammasambuddham Bhagavantam Saranam Gato (for male)/Gata (for female) Imina
Sakkarena, Tam Bhagavan Tam Abhipujayami.
We pay homage to the
Exalted One, the Perfectly All Enlightened One, Whom we resort for refuge from
sufferings.
Yamaham
Savakkhatam Bhagavata Dhammam Saranam Gato (for male)/Gata (for female) Imina
Sakkarena, Tam Dhammam Abhipujayami.
We pay homage to the
Dhamma, the teaching well expounded by the Exalted One, that we resort for
refuge from dangers.
Yamaham
Supatipannam, Sangham Saranam Gato (for male)/Gata (for female) Imina
Sakkarena, Tam Sangham Abhipujayami.
We pay homage to the
Sangha, the disciples who have practiced well, whom we resort for refuge from
sickness.
Araham
Sammasambuddho Bhagava, Buddham Bhagavantam Abhivatemi
(Make the five-point
prostration once.)
Savakkhato
Bhagavata Dhammo, Dhammam Namassami
(Make the five-point
prostration once.)
Supatipanno
Bhagavato Savakasangho, Sangham Namami
(Make the five-point
prostration once.)
Asking for Forgiveness
After the completion of paying homage
to the Triple Gem, we proceed to earnestly beg the Buddha, the Dhamma and the Sangha
for forgiveness and pardon for all the offences, physically, verbally, and
mentally, committed since being small ignorant children up till today.
As the request for forgiveness and
pardon is made, our physical body, speech, and mind become pure and are able to
be a golden container embracing the Buddhas, the Dhammas, and the Sanghas
of the past, the present, and the future.
Before making request for forgiveness and pardon to the Triple Gem, a
passage of revering of Namo is to be made trice. The first time is to pay homage to the
Buddhas, the Dhammas, and the Sanghas in the past. The second time is to pay homage to the
Buddha, the Dhamma, and the Sangha at the present. The third time is to pay homage to the
Buddhas, the Dhammas, and the Sanghas in the future. Now, let all of you say the passage loudly
together trice.
Namo Tassa Bhagavato Arahato Samma
Sambuddhassa
Namo Tassa Bhagavato Arahato Samma
Sambuddhassa
Namo Tassa Bhagavato Arahato Samma
Sambuddhassa
Ukasa, Accayo No Bhante Accaggama
Yathabale, Yathamulhe, Yatha Akusale, Ye Mayan Karamha Evanbhante Mayan, Accayo
No, Patigganhatha, Ayatin Sanvareyyami.
May I beg for forgiveness for all the offenses
committed against the Buddha, the Dhamma and the Sangha, be it physical,
verbal and mental deeds, caused by my ignorance and unwholesomeness. May the Buddha, the Dhamma and the Sangha
pardon me for all the offences. As of
today onwards, I will make full recollection of my physical, verbal and mental
acts.
Our bodies, speech, and mind are now
cleansed and pure. We shall proceed to
pray for the Buddhas, the Dhammas, and the Sanghas of the past, the
present and the future to arise in our bodies, speech, and consciousness.
Ukasa, I humbly pray for the Buddhas who attained the Perfect
Enlightenment in the past, numbering more beyond the sand particles in the
bowels of the four oceans, the Buddhas who will attain the Perfect
Enlightenment in the future, and the Buddha who has attained the Perfect
Enlightenment at the present, to arise instantly in my Cakkhudvara
(eye-door), Sotadvara (ear-door), Ghanadvara (nose-door), Jivhadvara
(tongue-door), Kayadvara (body-door), and Manodvara (mind-door).
Ukasa, I humbly pray for the nine Supramundane Dhamma or Branoblokuttaradhammacavs
of the uncountable number in the past, the nine Supramundane Dhamma or Branoblokuttaradhammacavs
in the future, and the nine Supramundane Dhamma or Branoblokuttaradhammacavs
at the present, to arise instantly in my Cakkhudvara, Sotadvara, Ghandvara,
Jivhadvara, Kayadvara, and Manodvara.
Ukasa, I humbly pray for the Ariya Sangha and Sangha
monks of the uncountable number in the past, the Ariya Sangha and Sangha
monks in the future, and the Ariya Sangha and Sangha monks at the
present, to arise instantly in my Cakkhudvara, Sotadvara, Ghanadvara,
Jivhadvara, Kayadvara, and Manodvara.
May the power of the Buddha, the Dhamma
and the Sangha,
May the virtues of the preceptor (for
male)/ May the virtues of the teacher (for female), the mother and the father,
May the virtues of Dana Parami
(Generosity perfection), Sila Parami (Morality perfection), Nekkhamma
Parami (Renunciation perfection), Panna Parami (Wisdom perfection), Viriya
Parami (Energy perfection), Khanti Parami (Patience perfection), Sacca
Parami (Truthfulness perfection), Adhitthanna Parami (Determination
perfection), Metta Parami (Loving-kindness perfection), and Upekkha
Parami (Equanimity perfection), which I have cultivated for one hundred
births, one thousand births, ten thousand births, one hundred thousand births,
ever since I was a little child with or without recollection, support me to
achieve now the attainment of Magga and Phala. Nibbana Paccayo Hotu.
(May these be the means whereby Nirvana is attained.)
- End of Homage to the Triple Gem –
Method of Meditation 1
Sit cross-legged, placing the right
foot on the left foot. The right hand is
placed on the left hand. The two thumbs
are two phalanges apart. The left thumb
touches the tip of the right index finger.
Then, erect the body. The
erection position of body, Ujunkayan Panidhaya in Pali, can be measured
from the tip of the right index toe to the middle of the right patella. Then point-start this measurement tape on the
right medial malleolus, while the other end point-reach beneath the chin. Sit with the body erected with total
mindfulness, Parimukhan Satin Upatthapetava, (like the Arahatta
of Sati Vinaya, who is being mindful at all times.) This is the path of the Buddha and the Arahattas,
being mindful of the concentration on both the words and the object (Parikamma
Bhavana and Parikamma Nimitta) without detachment. This is the essence of either attaining or
failing the practice. The method of Samatha
Vipassana concentration needs both Parikamma Bhavana and Parikamma
Nimitta, the concentration of words and the concentration of object. Parikamma Nimitta, the concentration
of object, is to visualize an image of a bright and crystal clear cut diamond
sphere, with a size of a lens of an eye.
Position the sphere precisely at the nostril, the left nostril for
women, and the right for men.
Fix our mind, which is unsettled and
flashing, on the concentration of the object at the nostril, the left nostril
for women, and the right for men. The
exterior of the sphere has a size of a lens of an eye. Its interior is of the size of a small canna
seed. The sphere is clean and clear as a
polished mirror. Position the object
image at the nostril, the left nostril for women, and the right for men. Then, repeat in mind the words, Samma
Araham, to aid the concentration of the object image. Contemplate on the clear sphere. Stop in the center of the clear sphere. Samma Araham. Contemplate on the clear sphere. Stop in the center of the clear sphere. Samma Araham. Contemplate on the clear sphere. Stop in the center of the clear sphere. Be still there. This is Position (1). Move the sphere to Position (2) at the eye
socket, the left socket for women, and the right socket for men. This is the point where the eye discharges,
and the entrance of breathing aperture.
Then, repeat in mind the words, Samma Araham, Samma Araham, Samma
Araham, three times to help focusing the object image. Then, move the object image from the eye
socket to the center of the skull base, without swaying to left or right, to
front or back, or to up or down. This is
Position (3). Repeat in mind the words, Samma
Araham, Samma Araham, Samma Araham, three times to help focusing the object
image at the center of the skull base.
To move from this position, there is a ritual technique. One has to involute his/her eyes, like the
eyeballs of those about to die. Roll the
eyeballs upward tightly, while our eyes still close. Then, gradually slide their perception down
and inside the body. As the perception
sinks down inside the body, move the object image from Position (3) to Position
(4) at the palate terminus, the point where the body throwing out of food. Stay precisely at the position. Repeat in mind the words, Samma Araham,
Samma Araham, Samma Araham, three times to help focusing the object image
at the Position (4). Then, move the
object image from Position (4) to Position (5) at the entrance of the throat
aperture above the Adam’s apple line, just like the center of the glass surface
placing at the throat aperture. Repeat
in mind the words, Samma Araham, Samma Araham, Samma Araham, three times
to help focusing of the object image.
Move the object image down to Position (6) at the center of the body,
namely, the end point of the breathing.
This is the point of the intersection of the lines from the navel to the
back and from the right to the left.
This is the center of the Dhamma sphere constituting the Human Form, and
the point at which to keep our mind stop.
Place our mind there and in the clear sphere. Repeat in mind the words, Samma Araham,
Samma Araham, Samma Araham, three times.
Then, move upward above Position (6), the center of the body, by two
fingerbreadths. This is called Position
(7) where there are five centers. The
first one is in the middle, the second in the front, the third in the right,
the fourth in the back, and the fifth in the left.
The middle center is Akasa Dhatu,
the space element. The front center is Apo
Dhatu, the water element. The right
center is Pathavi Dhatu, the earth element. The left center is Vayo Dhatu, the air
element. The back center is Tejo
Dhatu, the fire element. The clear
clean mark is the aperture of the space, and the middle of which is called the
“Sune”. Why is it called the “Sune”? It is the position of the rebirth being
enters and exits, and then stays in the “Sib”. It stays in the middle of the sphere. The refined form is in the midst of the
sphere. When the father and the mother
generate the Dhamma element, at the right balance, the form descends right into
the “Sune”. After sinking into
the “Sune”, it, then, floats above the center of the body by two fingerbreadths,
with a size of an egg yolk of a hen, clear as a polished mirror. It is about to be born. The position is called the “Sune”. The “Sune” is extremely important. To be born in the human world, one has to be
born through the “Sune”. Similarly,
one has to enter the “Sune” to attain Nibbana.
Attaining Maggga Phala Nibbana,
one has to enter the “Sune” also.
It is the same pattern. Death and
birth enter in opposite directions. To
be born, it has to move outward. Not to
be born, it has to move inward into the center, and keep stopping without
swaying. This is the principle of death
and birth. Understand this principle
clearly. When we understand the
principle, we know it right away, why, in this morning our mind is so
restless. It wants to ride in the cycle
of birth and death. If or mind is still
at the center, it wants to break away from the cycle of death and birth. We know our own selves. We need to depend on no one. We have known. We have learnt. We understand. We must keep our mind still and stop at the
center. Center in the center, center in
the center, center in the center, without swaying to left or right, to above or
below, or to outside or inside. Keep
entering into the center, center in the center, center in the center. Be stiller and firmer. At the right balance, a bright clear sphere
arises, with a size of the moon or the sun.
Stop in the center of the moon or the sun. At the right balance, another sphere arises,
called Sila sphere, of the same size of the moon or the sun. Stop in the center of Sila
sphere. At the right balance, another
sphere arises, called Samadhi sphere, of the same size of the moon and
the sun. Stop in the center of the Samadhi
sphere. At the right balance, another
sphere arises, called Panna sphere, of the same size of the moon and
sun. Stop in the center of the Panna
sphere. At the right balance, another
sphere arises, called Vimutti sphere.
Stop in the center of the Vimutti sphere. At the right balance, another sphere arises,
called Vimuttinanadassana sphere.
Stop in the center of the Vimuttinanadassana sphere.
At the right balance, we see our own
selves. This is the form that is to be
born and reborn. The preliminary base is
reached. Understand and take this
principle firmly. Never swerve.
Method of Meditation 2
Now, you have known this
principle. The teaching will be
continued. We have already completed our
homage prayer and chanting. So we shall
now do the sitting meditation. As it is
put in Pali language, Nisidati Pallankan Abujjhitava. Sit with the body erected, the right leg
crossed upon the left, the right hand on the left. All of you listen, and sit with the body
erected. The right method is to have the
tip of right index finger touching the tip of left thumb, and placing on our
sitting laps. Sitting erect is the
comfortable posture, the breathing and blood can flow smoothly. In Pali, it is called Ujunkayan
Panidhaya, meaning keeping the body erected. As we sit crossed leg with the body erected
doing the meditation, we must put our mind to stop.
It is the great grand merit, if we can
keep our mind stop just for a blink.
Merit obtained from practicing concentration is so great a grand
merit. The merit of building a hundred
main monasteries and sermon halls is in no comparison to the merit derived from
the practice of Samatha Vipassana concentration. In the pursuit of merit cultivation in
Buddhism, we must practice Samatha Vipassana concentration with a firm
determination. That is to put our mind
to stop. “Stop” is the important
key. “Stop” is the path to Magga Phala Nibbana
(the path, fruition, and Nirvana).
“Stop” is very close to Nibbana.
Those who perform Dhana (giving) and observe Sila (taking
moral precepts) are still being afar.
Being able to “stop” is correctly and firmly reaching at the teaching of
the Buddha.
Sit with the body erected, and then
close your eyes. Parimukhan Stin
Upatthapetava, always be mindful.
Concentrate on an object image clear like a cut diamond sphere, with a
size of a lens of an eye. Position the
object image precisely at the nostril, the left nostril for women, the right
for men. As it is put at the right
position, repeat in mind the words, Samma Araham, Samma Araham, Samma Araham,
three times to help the mind concentrating at the clear object image. Then, move the object image up to the eye
socket, the left eye socket for women, the right for men. It is the position where the eye discharges,
and the entrance of breathing aperture.
Concentrate the clear object image and repeat in mind the words, Samma
Araham, Samma Arahma, Samma Araham, three times. Move the object image inward at the level of
the eye socket. This is Position
(3). Do not sway from left to right,
from front to back, or from above or below.
Always be at the center of the skull base. Then, concentrate on the object image at the
center of the skull base with repetition in mind of the words, Samma Araham,
Samma Araham, Samma Araham, three times.
Next, move the object image from Position (3) to Position (4). There is a ritual technique at this point. At Position (3), one has to roll up and stick
the eyeballs backward like the eyeballs of those about to die. Gradually slide downward until the mind stops
and its perception sliding down inside the body. Then, move the object image from Position (3)
precisely to Position (4) at the palate terminus, the point where the body
throwing out of food. Repeat in mind, Samma
Araham, Samma Araham, Samma Araham, three tines to help focusing the image
at the Position (4). Then, move down to
Position (5) at the throat aperture above Adam’s apple, like the center of the
surface of a glass. Concentrate the
object image at the throat aperture, and repeat in mind; Samma Araham, Samma
Araham, Samma Araham, three times.
Then, move the object image down to the center of the body at the end
point of the breathing. Do not sway from
left or right, from front or back, from above or below, or from outward or
inward. Always keep it right at the
center. Never sway from left to right,
from front to back, from above or below, or from outward or inward.
Then move the object image upward above
the center of the body by two fingerbreadths.
This position is called the “Sune”. At this position, there are five centers,
namely, the middle, the front, the right, the back, and the left. The middle center is the space element. The front center is the water element. The right center is the earth element. The back center is the fire element. The left center is the air element. There is a clear and clean mark floating at
the center of the space element.
Concentrate on the mark at the center of space element, and repeat in
mind, Samma Araham, Samma Araham, Samma Araham. At the center of the space element, a clear
sphere is seen. The size of the sphere
is about a size of a lens of an eye. Our
mind is placing at the center of the sphere.
Keep on adjusting the mind until our mind stops. Keep on repeating in mind, Samma Araham,
Samma Araham, Samma Arahma. The
concentration of words is to help keep our mind stop. At the right balance, the mind stops. The mind must stop at this point regardless
whether it is dark or bright. Never
retrace back and forth. Be still at that
point. At the right balance, a clear
sphere is seen. We keep our mind
stopping at the center of the clear sphere.
If our mind is not still and wavering, or does not stop, we need to
exercise concentration of the words, Samma Araham, Samma Arahma, Samma
Araham. Regardless of count, be it
hundreds or thousands of times. Keep on
concentrating on words until our mind is completely still and stops.
The concentration of words can be
ceased, when our mind rightly stops.
Focus and fix our mind stilly at the clear sphere. Stop and keep still our sense of
consciousness. Do not think of the
brightness or the darkness. “Stop” is
the success. It was significantly and
meaningfully indicated in the statement made by the Buddha responding to the
call: “Ascetic stop, ascetic stop.”
Replied, the Buddha, “I have stopped.
It is you who do not stop.”
The first priority of Samatha
Vipassana concentration practice is to keep our mind “stop”. Leave alone other issues. Otherwise, there would be too many
interests. The first and foremost, it is
imperative to master the “stop” first.
If we practice and become able to master our mind, we, then can work on
any other issues. At Wat Paknam,
Bhasicharoen, Bangkok, there are many people who are able to stop their
minds. We must be able to practice like
them. Dhammakaya will not be attained,
if one cannot stop. Dhammakaya can only
be attained when the mind stops.
We are human persons who also practice
Buddhism. Can’t we attain Dhammakaya
like others, at all? Yes, we can attain,
if we would truly practice. Everyone can
do it, except those who do not truly practice.
How true is it? True to the extent
of staking your life. We will not quit
sitting concentration, if we do not attain.
Even our flesh and blood run dried, and there remain only skin and bone. If we are this true, we will all
achieve. I, myself, (Luang Por
Phramongkolthepmuni, the teacher of Samatha Vipassana concentration of
Wat Paknam), had staked my life twice in the early beginning of practicing
Samatha Vipassana concentration. I made
a vow to practice until the attainment, or I would rather die. I kept on concentrating. At the right time, I achieved the attainment,
and did not die. The same determination
as the Buddha had made before. The
Buddha had fostered the great effort of Caturangaviriya, the effort
composed of four components. The Buddha
would never give up practicing, even the flesh and blood of His body became
dried up, and there remained only skin, tendon, and bone. At the right balance, in the first watch of
the night, He attained Pubbenivsanussatnana, the recollection of the
past births. In the second watch of the
night, He attained Cutupapatanana, the knowledge of the decease and
rebirth of beings. In the third watch of
the night, He attained Asavakkhayanana, the knowledge of eradication of
the defilements. The Buddha is the Great
Teacher. He had truly practiced. We are His disciples. Likewise, we must also truly practice.
Let us die, if we do not achieve. Keep the mind truly stop. When being able to stop, we will realize that
this is the path of Buddhism. This is
the path we must remember well, clearly and firmly. Repeat in mind the words, Samma Araham,
Samma Araham, Samma Araham, to help keep our mind to stop. Be so still firmly without swaying.
Meditation Practice Sessions
At Wat Paknam, Bhasicharoen, Bangkok,
Thailand
Charoen Vipassana Hall
(Hor Vipassana)
Saturday, Sunday and
Official Holidays:
At 10:00 – 11:30 Hrs.
At 13:00 – 14:00 Hrs.
Everyday:
At 08:30 – 09:30 Hrs.
(Except Buddhist Holy Day.)
At 18:30 – 19:30
Hrs.
Sungvechanee Mongkol Niramitr Hall
(Hor Luang Por Wat Paknam)
Every Thursday:
At 14:00 – 15:00 Hrs
(Pledging to be disciples & Meditation)
Note: To attend the meditation sessions, please
dress politely. Women are required to
wear long skirt. Please turn off your
mobile phone(s) and electronic device(s) before joining the meditation
session(s).
