Reply to thread

Message: <blockquote data-quote="praneeth.pj" data-source="post: 16097941" data-attributes="member: 463147">2.4 The way to cultivate the Dhammānupassanā in Aanāpānasati meditationWhat is meant by the objective of meditation?You have being learning the  Sathipatthāna meditation   step by step. To this point, you have learnt  how to develop   Aanāpānasati meditation completely up to concentration  (Samādhi). You   now know how to focus your mindfulness to your breathing  in and   breathing out objective in the Aanāpānasati meditation, by calmly    sitting somewhere free of social contacts in a bent legs (one on top of    the other) posture and with a straightened back. This breathing in and    breathing out is the objective of meditation. The objective of    meditation means ‘breathing in and breathing out’ on which the    mindfulness is focused. You are now cultivating the mindfulness by    focusing it on the breathing in and breathing out. That is why it is    called the objective of meditation. Other than that, don’t expect    another objective in breathing in and breathing out.If you are willing to learn more…<a href="http://english.mahamevnawa.lk/wp-content/uploads/2012/06/599962_259487540825200_1948964074_n.jpg" target="_blank"><img src="http://english.mahamevnawa.lk/wp-content/uploads/2012/06/599962_259487540825200_1948964074_n.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></a>You should practice meditation by  keeping your   mindfulness within the Aanāpānasati that is breathing in  and breathing   out. We now explained how the capability of developing the    concentration by having your mindfulness in breathing in and breathing    out can be achieved in that way. Other than the Satipatthāna Sutta,  more   details to learn Aanāpānasati are included in the Girimānanda  Sutta in   the 10th Nipāta of Anguttara Nikāya. One can learn about  Anāpānasati   completely using the Satipatthāna Sutta in 5th part of the  Sanyukta   Nikāya and as well as using the Anāpānasati Sanyukta in the  Sanyukta   Nikāya. Information one could find in these texts is not  someone’s   private ideas. It is the Supreme Buddha’s preaching.There has to be a clear faith towards the Supreme Buddha…Also, your complete faith has to be  towards the Supreme   Buddha in practicing these meditations. It is  because the Buddha is  the  first to practice Aanāpānasati as a meditation  and developed it to  the  state of Arahantship. It is after His  attainment that He showed  His  disciples how to practice and develop this  Dhamma. Therefore, the   Supreme Buddha clearly showed us each and every  way that would help a   person to realize the Dhamma. Therefore, there is  no way to find and   follow other short methods that are being talked and  spread by some   people in the country by rejecting the Dhamma preached by  the Buddha   himself. That is because there is no one else in the world  that has   such a tremendous knowledge about this topic except the Supreme  Buddha.   There is no one else in the world that had complete realization  about   meditation, subject of meditation, and developing mind. If  another   person could be found with such knowledge, it will only be  another   Buddha.No need of extra editing…Therefore, we don’t need extra editing  for this type of   meditation. There’s no need for us to add extra things  to modify the   correct way of meditation that the Buddha showed us. If we  add extra   ways saying that the meditation can be done in these and  these ways   too, we are only showing the lack of our devotion to the  Buddha and our   absurd effort of trying to become better than the Buddha.  If that is   the case, someone would think that it is not suitable in  following  this  Dhamma anymore; that is wrong. We are learning,  practicing as   disciples here. So, you remember that I taught you two  types of   meditations according to the Satipatthāna Sutta shown by the  Supreme   Buddha. Those are the Samatha and Vipassanā meditations. We have  learnt   about the Samatha meditation to this point. The Supreme Buddha    preached further to comprehend the Samatha meditation in a deeper manner    in the following way.It is the same way in others…(Iti ajjattan vā kāyē kāyānupassii  viharati) Now, he   (meditator) is mindful about his breathing in and  breathing out. He   understands his breathing in and breathing out process  and the way to   be mindful about it properly. (Bahiddhā vā kāyē  kāyānupassii viharati)   In a similar way you focused your mindfulness on  yourself, you focus   your mindfulness on to others by understanding the  fact that others   also have a similar nature in the breathing in and  breathing out   process. It means that the nature of any human who  breathes in and   breathes out and lives at any place, a country is  similar to yours. You   understand well that the nature of breathing in  and breathing out   within you and within others is the same.Realization of formation and termination…The Supreme Buddha next taught,  “Samudaya dhammānupassii   vā kāyasmin viharati.” This is where the  meditation is transformed   into Vidarshanā. See that the Buddha preached  us as to explain both   Samatha and Vidarshanā when describing one matter  in the Satipatthāna.   So, the Buddha preached: Being mindful about the  breathing in and   breathing out is the Kāyānupassanā, and that person  lives while   understanding how breathing in and breathing out are formed  (Samudaya   dhammānupassii vā) when it is being practiced. What is the  meaning of   living by understanding the formation of breathing in and  breathing   out? The Buddha preached that this body forms due to foods.  So, this   body needs some kind of feeding process. (As a matter of fact,  the   entire Samsara has a feeding process. If this feeding process is    terminated, one will free from the Samsara.) Here, it talks about the    body. Body is formed due to foods. Therefore, breathing in and breathing    out are formed due to foods. Breathing in and breathing out are not    eternal. Breathing in and breathing out are formed due to causes. That    is what it means by ‘Samudaya dhammānupassii vā (something that has  the   characteristics of formation due to causes).’ (Vaya dhammānupassii  vā   kāyasmin viharati) The characteristic of that breathing in and  breathing   out is their nature of getting terminated. Thus, there is a  birth   (formation) in the breathing in and breathing out and as well as  an   ending (termination). (Samudaya vaya dhammānupassii vā kāyasmin    viharati) He lives in the Kāyānupassanā meditation by understanding both    birth and end of breathing in and breathing out well. By this time,  it   is the Vidarshanā that’s being described here. In order for one to    practice Vidarshanā in this manner, one needs to have practiced    Vidarshanā well. Vidarshanā means one’s ability to contemplate    impermanent things as impermanent, things that are subjected to bring    suffering as suffering, and soulless things as soulless.How does one get wisdom?Now you know that it is the wisdom  (Paññā) that is   nurtured by the Vidarshanā. Wisdom develops one’s  ability to realize   something. Vidarshanā is not something that is formed  automatically.   The Supreme Buddha explained how the wisdom forms. The  Buddha was asked   that ‘how does the wisdom form (Kathansu labhatē  Paññā)?’ The Buddha   preached that one who listens to the Dhamma well and  contemplates it  in  wisdom with effort (Sussuta labhatē paññā appamattā  vipassanā) by   believing in that Arahants’ Dhamma (Saddhānan arahatō  Nibbānapattiyā)   will realize it (achieve Paññā). It is clear that  Arahants’ Dhamma is   necessary for developing wisdom. It is in fact the  Buddha’s Dhamma. If   there are things that are formed automatically, then  we should have   seen things automatically formed. Someone could tell you  that “No… No…   There’s nothing like that. Wisdom will automatically form  at once when   you are continuing to meditate.” If wisdom is formed in  you when you   are keep on meditating, there is no need for a Buddha to  preach the   Dhamma to another person. The Supreme Buddha said to Arahants  that two   monks should not go along in one road. He said it to the  Arahants to   point out clearly to reveal this Dhamma to anyone who meets  them in   their way. (Assavantō Dhamman parihāyanti) If the Dhamma is not  heard,   they will decline. (Bhavissanti Dhammassa aññātārō) There will be    people who would realize the Dhamma if it is preached (for them). This    clearly shows us that this Dhamma can be realized.Vidarshanā has to be understood properly…Therefore, you need to understand what  is taught here   well; to develop the wisdom. Vidarshanā means that when  impermanence is   contemplated as impermanent, you would realize the  suffering. So,   suffering is realized by a person who realizes the  impermanence and not   by someone else. Just keep on saying about the  impermanence doesn’t   result in realizing it. One needs to contemplate  impermanence with a   focused mindfulness about it. That is how you could  focus your   mindfulness on impermanence of impermanent things. The Buddha  said that   one who has practiced himself well to contemplate  impermanence within   the Aanāpānasati will not attach to anything in the  world (Na cha   kinchi lōke upādiyati). That means, he will not attach to a  view of   ‘me, mine, and my soul’ based on breathing in and breathing  out. He   will not attach to such an idea. He will stay in a free mind.  That is   how he will not attach to anything in the world (Na cha kinchi  lōke   upādiyati). Therefore, it will help him to develop his wisdom and    mindfulness furthermore. Likewise, if a person acts upon the Buddha’s    preaching in the Aanāpānasati, he will be able to attain the complete    realization of life.Keep a clear aim…Dear devotees, there are no childish  intentions such as   talking about improving our health or memory in the  Dhamma that the   Buddha taught. Advices about doing meditations to  improve your health   and to improve your memory came to us from western  countries because   there is no incident of the presence of an Arahant in  their entire   history. Even the Buddhas do not come to existence in  western   countries; it is entirely a revolution occurred in the eastern    countries. It is the philosophical revolution of the human beings.    Therefore, you need to recognize the aim of the Supreme Buddha with    regard to His Dhamma. That is why I told you that you need to first come    to the idea of realizing life when you are listening to the Dhamma,    practicing meditation. That is when an honest effort, an honest need    that agreeable to your conscience, and an honest understanding about    life will be formed in you.So, the way to acquire a concentration  based on   Aanāpānasati meditation and develop wisdom based on  Aanāpānasati   meditation is described slightly up to this point. You need  to   understand that there is a contemplation of impermanence in the case  of   developing wisdom. Impermanence can be seen in breathing in and    breathing out. Also, objects are impermanent; feeling is impermanent;    cognition is impermanent. Sanskāra is formed by forming an intention in    breathing in and breathing out; this is also impermanent. You  recognize   this breathing in and breathing out by Viññānaya; this is  also   impermanent. When you think about impermanence, everything about    impermanence is there. So, when you contemplate impermanence again and    again in this manner, you will gain the ability to see impermanent    things as impermanence.Ven. Kiribathgoda Gnanananda Thero</blockquote>

Verification: Winadiyakata thappara keeyak tibeda?

Top Bottom