Post # 30- Practicing Buddhist  Meditation at Home - Insight Meditation (Wisdom – Part 3)

If you are visiting this Blog for the first time, it would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

We saw in Post 28 that the solid, liquid, and gaseous and heat parts of the body (Form aggregate of Name-Form combination) are formed by the basic units of Rupa  called Rupa Kalapas. They are so formed to fulfill their respective traits and functions that were inherited from the past lives, in this life as  well. These traits and functions were brought over to this life through the re-linking consciousness that passes from the last life to this life as a kammic phenomenon. The Rupa Kalapas  are in turn made from the fundamental elements of nature called in the  Pali language as  Patavi, Arpo, Thejo and Vayo.  We also know that these body parts are constantly subject to influences from the external environment. By gaining momentary concentration on these body parts and using vidarshana to see their real nature, one sees that due  to the 'living' process these parts are expended and 'used-up'. When these used-up portions of the solid, liquid, gaseous and heat parts are expelled from the body to the outside environment, their constituent Patavi, Arpo, Thejo and Vayo - the four basic elements, also leave with them. When some solid, liquid, gaseous and heat parts from the external environment enter or are fed into the body, the constituent Patavi, Arpo, Thejo and Vayo also enter the body. We therefore see that due to this external and internal migration of the four basic elements, these body parts are regularly subject to change, a superficial and mundane view regarding their impermanence. On a deeper analysis we see that they undergo the same universal traits of arising, staying and ceasing (udaya veya);  the  traits inherited from their constituent Patavi, Arpo, Thejo and Vayo whose nature therefore is seen as viparinama or annitha (impermanence). At this level of contemplation one also sees that these body parts with a nature of annitha,  arises, stays and ceases not due to the will or desire of an owner who has them in his/her control but due to other causes and conditions, signifying their annatha (not self) nature. One also notes that these body parts with a nature of annitha and annatha, arises, stays and ceases without the participation of an owner -ie. a  I or Me. 

Similarly the sense faculties of eye, ear etc., consisting of the other factors of the ‘Form’ Aggregate, also arise due to external aramuna (sense stimuli), stays with them and ceases when the aramuna changes. This shows their changing nature or  annitha nature. Also their arising, staying and ceasing nature is not due to the will or desire of an owner but due to other causes and conditions signifying their annatha nature. Similarly you see no participation of a I or Me (an owner) when these sense faculties with their nature of annitha and annatha, arise, stay or cease. Therefore the meditator now realizes what he/she has already known from Suthamaya Nanna that the entire form aggregate has a nature of annitha and annatha, and arises, stays or ceases without the participation of a I or Me (an owner).

A similar contemplative analysis can be done for the other aggregates of the five aggregates of clinging (Pancha Upadana Skanda). Therefore looking at the next aggregate of clinging, the sanna skanda (bundle of perceptions), arising in the mind as a result of the impact between external signals and sense faculties, the meditator realizes that these perceptions of the mind arise, stay and cease with the corresponding states of arising staying and ceasing of the sense faculties. Thus he/she sees the annitha nature of the sanna skanda. Also their arising, staying and ceasing nature is not due to the will or desire of an owner, but due to other causes and conditions, signifying their annatha nature. Thus when the sanna skanda with its nature of annitha and annatha, arise, stay or cease, you see no participation of a I or Me (an owner).

We also saw in Post # 29 the formation of the vinnana skanda, vedana skanda and sankara skanda, the other aggregates of the name part of ‘Name and Form’ that represent this 'Being'. By a similar analysis one could realize their inherent nature of annitha and annatha, and that they arise, stay and cease without the participation of a I or Me. Thus one begins to realize that ‘living’ as we experience in the present moment by mind and body, takes place only in these five aggregates of clinging, without the participation of a I or me.

Because this ‘living’ in the present moment takes place only in the five aggregates of clinging, which are always in a state of change (annitta) and happens due to causes and conditions and not due to a will of a 'Being' (an owner) who has them in his/her control (annatta), and therefore without the participation of a I or me, it is seen as very unsatisfactory and undesirable. This unsatisfactory state is what Dhamma refers to as the state of Dukka. Thus we recognize what Buddha-Dhamma says that the total Pancha Upadana Skanda, the five aggregates of clinging, manifesting as the living 'Being', is in a state of annitta, dukka and annatta (impermanent, un-satisfactory and non self nature) or in Pali – thrilakshana,  as its true nature. See a comment below based on a subsequent Dhamma Talk

With the realization of the thrilakshana of the five aggregates of clinging, the hitherto held wrong views that these aggregates are mine; they are me or I exist in them etc.- the Sakkaya Ditti - developed because of ignorance or not knowing begins to appear to make no sense, untenable for a person called me and unwise. Therefore the meditator begins to see the resulting desire, attachment and clinging, to these aggregates due to Sakkaya Ditti  also  makes no sense, and therefore they begin to gradually fade and die. With the dying of the clinging and the Sakkaya Ditti, what is left in the five aggregates of clinging are only the five aggregates. When this realization arises, the living experience is seen to happen only in the five aggregates devoid of clinging and Sakkaya Ditti . This is the life experience of Buddhas, Paccheka Buddhas and Arahants as described in the Dhamma.

Thus when an Arahant experiences seeing, hearing etc. through only the five aggregates, devoid of clinging and Sakkaya Ditti, there will be no emotions such as craving or aversion for such stimuli. Therefore there will be no actions to give vent to those feelings and thereby no accumulating new life experiences (sankaras). With no sankara accumulating, the Bhawa formation does not take place.  With no Bhawa formation the Samraric process will also not form. Thus with the ending of this life (skanda pari-nibbana) of an Arahant, the travel in Samsara will cease. This is the ultimate Nibbana.   

What has been consolidated above as inferential knowledge (cintamaya nana) of ending the samsaric journey and attaining Nibbana, should now be put to an insight meditation process (shuska vidarshaka) to experience this knowledge as a meditative (experiential) knowledge. I will not attempt to describe this in any more detail, as I am out of my depths here due to my limited knowledge and meditation experience. The practitioner is advised to seek out an opportunity at a good insight meditation retreat to learn more.

I have thus tried to explain one method to gain an understanding of this deep Dhamma. We have heard in Dhamma sermons, of monks also referring to other methods as well. One may explore these other methods also to choose the one that suit you best.

May you get the necessary inspiration!   Await a discussion on Virtues of Buddha etc. as a sathyakkriya (power of truth) next.

Post # 29- Practicing  Buddhist  Meditation at Home - Insight Meditation (Wisdom – Part 2)

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

We discussed in Post # 28, how the ‘form’ (rupa) aggregate in the name-form (nama-rupa) aggregation can be understood. We will discuss in this Post how the other four aggregates in nama can be understood through deductive and inferential knowledge, thus validating the understanding obtained through learning the Dhamma,(Suthamaya Ganna). We will also see why the teaching describes them as the five aggregates of clinging (pancha upadana skanda).  By understanding the true nature of these five aggregates of clinging which is identified to represent I or Me, one sees the true nature of this living 'Being'.

My attempts at grasping  the essence of this teaching as best as I can from my research, gives me this opportunity to bring to your attention some salient points on the 'Name' aggregate, to evoke your interest in the subject. We want to know the working of our body-mind complex not as we have traditionally understood  it, but  exactly as it is. 

In a Dhamma discussion on Vibbajawada (analytical review of dhamma), the learned monk Ven. Kothmale Kumara Kassapa describes the name aggregate as follows. "It is a very deep and profound part of the Dhamma and has to be fully understood to gain wisdom". 
I will give below to the best of my understanding the relevant facts that I gathered from this discussion.

Quoting the Abbhidhamma text this learned Monk explains that - "when  an external signal (bahira aramuna) impacts on the relevant body part, it is recognized  by directing the mind's consciousness (Vinnana) to this  particular sense door (pancha duwara wajjanaya). Thus the mind recognizes these signals through consciousnesses arising in the different sense doors (faculties). These are referred to in Dhamma as, chakku (eye) vinnana, sotha (ear) vinnana, ghana(nose) vinnana, divya (tongue) vinnana, kaya ( body) vinnana. This consciousness is only an effect (a Vipaka Sitha ) of past Kamma and ceases without any further function.

Further,  when this external stimulus (bahira aramuna), the respective body faculty (eye, ear, nose etc.) and the consciousness referred to above, arises together (thinnan sangathi passo; passa pachaya vedana) they give rise to 'contact' (passa). This contact in turn gives rise to feelings (Vedana). This is also  only an effect (a Vipaka Sitha ) of past Kamma and ceases without any further function. Thus we come to understand  the heap of feelings arising in the mind as present moment experiences through the different faculties, which the  Dhamma refers to as the Vedana Skanda (heap of feelings).

Simultaneously when the mind experiences contact, say through the faculty eye; this external signal (bahira aramuna) is experienced in the mind as a perception (Sanna).  Thus the mind knows and is aware that an external signal such as a colour or shape has been experienced in the faculty eye. This awareness in the mind turns into  recognition based on past life experiences (kamma). Similarly external signals such as sounds, smells, tastes and tactile sensations  are also conveyed to the mind through the other faculties of  ear, nose, tongue and body thus experiencing recognition similarly. Thus a heap of perceptions arising from the faculties of eye, ear, nose, tongue, body are experienced by the mind. These are also only effects ( Vipaka Sith ) of past Kamma and ceases without any further function. When we understand this process we validate what the Dhamma refers to as the Sanna Skanda (heap of perceptions) in our living experience.

Along with the  feelings and perceptions referred to above, arising in the mind are thoughts and volitional formations, which culminates as a heap of present moment living experiences (Dhammas) formed from such causes and conditions. This we understand as the Sankara Skanda ( heap of volitional formations). 

The mind experiences these diverse  feelings, perceptions and volitions with mind consciousnesses. It then  relates them to past life experiences which come alive when these arise. The mind thus creates a present moment living world of names and forms, and experiences them with mind consciousnesses.  They thus manifest as the Vinnana Skanda (a heap of mind consciousness). This consciousness is also only an effect (a Vipaka ) of past Kamma and ceases without any further function. The  consequence however that one must understand is that the mind tends to flavor them in a manner that is akin to them from past experiences,  as pleasant, unpleasant or neutral and reacts by word, deed and thought generating new Kamma (prapanchcha) having the potentiality to create further re-becoming (samsara).. 

This is how I understood the explanations about this matter from this learned Monk listening to the above discussion 

We also note as explained in Dhamma, that the mind does not perceive such present moment life experiences through any other part except through the above aggregates (skandas). The mind also functions as a faculty supporting  the arising and maintaining of these skandas, thus manifesting as the mano ayathana (mind faculty) as referred to in Dhamma. This mano ayathana along with the other five faculties of the body, form the six faculties, that we know as the  Sala-ya-thana. 

These four mind based skandas along with rupa-skanda described in Post # 28, form the five aggregates known in Dhamma as the panchas skanda.  Thus we see that this living being is a composite of five groups of factors or aggregates. One also sees that these present moment experiences do not render any other factor, and therefore establishing that there are only these five aggregates and nothing else that is undergoing life experiences.

We also saw in Post 25 that due to avidyaya (not knowing) we tend to develop some wrong views about these aggregates, such as – these aggregates are mine; they are me or I exist in them etc., arising from the unwholesome roots of Thanna (craving), Manna (ego), Ditti (wrong view), resulting in a Sakkaya Ditti, a concept of I/Me/Mine. This Sakkaya Ditti gives rise to desire, attachment and clinging, to these aggregates. Thus the living being manifests as the five aggregates of clinging (Pancha Upadana Skanda) referred to in Dhamma.  

Let us now attempt to see the true nature of the Form aggregate as it experiences the present moment, through this insight meditation process. With deeper contemplation, by developing momentary concentration on the present moment experiences as objects of attention, and using vidarshana to see them through a penetrative vision dissecting them into parts, we attempt to see their real nature. For example when one treats breathing as an aramuna (object of attention), one realizes that breathing (whether in or out) is in a state of constant change. That is a breath arises, stays and ceases. This is followed by a new breath undergoing the same process. This nature is known in the Dhamma as viparinama or impermanence.  This process with one breath followed by the next goes on and on. Thus you experience what has been taught in Dhamma as the impermanence (Annitha) of the breath.

We also see that breathing, with its nature of impermanence (Annitha), is not done by any owner who has them in his/her domain and control. Also breathing does not happen due to the will or determination of this owner, but happens due to other causes and conditions. This is described in Dhamma as the non-self (annatha) nature of breathing, as the 'Being' experiencing them has no active part in the process. One also notes that this breathing with a nature of annitha and annatha thus arises, stays and ceases without the participation of a I or Me (an owner).

Due to limitation of space in this blog Post, I will discuss the nature of the other parts of the ‘form’ aggregate undergoing the experience of living, in a similar manner in the next post- Insight Meditation (Wisdom – Part 3)

Post # 28- Practicing Buddhist Meditation at Home - Insight  Meditation (Wisdom–Part 1)

Monks citing Buddha Dhamma say that there are many ports from which you can enter Nibbana. Similarly Meditation teachers also explain many such methods. From what I have so heard, I have attempted to articulate below one such method for gaining wisdom. This for me seems practicable for the busy householder, although it is not projected as the typical method. However the reader should keep an open mind as to the method he/she would adopt after a review of other teachings and then engage in a chosen practice to gain some advancement in this life itself. This life provides a unique opportunity that should not be missed. Understanding and gaining this wisdom is one of the deeper teachings and unique to Buddha Dhamma. I found it quite difficult to understand, leave alone explain it in a Blog Post. However I  attempted to grasp the essence of this teaching as best as I can from my research. My attempt here is to bring to your attention some salient points to evoke your interest in the subject. 

Our aim is to practice mindfulness culminating in insight to realize the truth. We want to know the working of our body-mind complex not as we have traditionally treated it, but  exactly as it is. We want to get rid of all psychological annoyances to make our life peaceful, happy and more importantly, seek liberation from Samsara.

The purpose of this training - We saw that we need to develop the skills required to be aware, be mindful and have clear comprehension (sihiya, sathiya, and sathi sammpajanaya) of experiences of the present moment, as they unfold.  We also saw how experiences manifesting as Sankaras form the Bhawa (re-becoming condition) and how this Bhawa conditions our Samsaric (rebirth) process.  We saw how we must control the Bhawa forming Sankaras to shorten the Samsara. The skills developed by being mindful can be used to exercise Yoniso Manasikara (acting mindfully with clear comprehension and acting wisely according to Dhamma) to intervene as necessary in the present moment. This intervention can control the Bhawa forming Sankaras.

In serenity meditation (samatha) we stop at the initial stage where the five hindrances which are obstacles to attaining Nibbana are suppressed. At this stage the hindrances are only suppressed and not eliminated. Why they are still present in dormant form is due to ignorance or ‘not knowing’ of the true nature of things. To eradicate the hindrances we have to get rid of their support, which is ignorance. Ignorance is eliminated by developing wisdom or understanding of the true nature of things. Hindrances we cultivated due to lack of understanding, like the clinging to the five aggregates, are eliminated by contemplating on the factors of mind and body to understand their true nature. The wisdom thus gained is referred to in the Pali language as Nama Rupa Parichchaja Nana ( understanding and discernment of the 'name' and 'form' constituting a 'Being').This will be the focus of this Post.

Buddha-Dhamma explains  that suttamaya nana (theoretical knowledge) is gained by listening to and by reading the suttas. Then one consolidates this knowledge by analytical contemplation. That is cintamaya nana (deductive or inferential knowledge). Finally by meditative experience one gains bhavanamaya nana (experiential knowledge). They are all essential for developing wisdom and realization of Nibbana.

Insight (Vidarshana) meditation is practiced through three methods. First is the method of Sushka Vidarshaka- directly into insight meditation. The other is by the method of Samatha first and then Vidarshana. The third is the method of Samatha and Vidarshana in tandem or alternately –the Yugananda method. 

We use skills gained by meditating on the four foundations of mindfulness, to become aware of mind-body experiences as they unfold in the present moment. That is by fixing one's awareness on what the body  feels, knows, and experiences etc. in the present moment and similarly what the mind feels and knows and experiences etc.in the present moment. In this method we try to use these mind-body experiences as a means to understand who this living 'Being' called I or me, really is?

The Training - As the initial training one may use a guided practice to observe some selected present moment experiences as they unfold. In this initial training method one tries to select present moment experiences in a certain determined sequence. The purpose is to validate and consolidate the knowledge gained about them in suttamaya nana. This also has another purpose for this targeted meditation which we will discuss later.

 In real insight meditation however one does not select any particular present moment experiences for vidarshana, but stays in awareness of each experience as they unfold and see their true nature. This is for the experienced meditator. But for the beginner the two stage method of getting an understanding of what is taught in the Dhamma through deductive or inferential knowledge (Chinthamaya Panna) first would be more appropriate. This way the beginner will not mistakenly assume some experiences they have during meditation as a possible realization of Marga or Pala (world transcending states). That is because he/she is now having a better understanding of what these experiences are.  The example cited in Dhamma Talks of the thirsty deer seeing a mirage and mistaking it for water and running after it and perishing, thus comes to mind. 

The practitioner would then go to the next stage by Sushka Vidarshaka- directly into insight meditation to gain bahawanamaya panna and acquire the real experiential knowledge of the true nature of things as realized in the deductive or inferential knowledge stage.

To practice, you first take the recommended sitting posture, and try to become aware of what the body  is, to the extent to only know that there is a body. This is the form aggregate, in the ‘name-form’ aggregation as taught in the Dhamma. Then become aware of its present posture. Then try to become aware of feelings or sensations of the body while being in this posture as they arise. For contemplating on what the body feels, knows and experiences in the present moment, a beginner would choose and fix the attention to begin with on breathing as this is a clear bodily sensation being experienced in the present moment (anna panna pabbaya). Holding the attention on the breath with a concentrated mind as the object of attention (process of one pointed concentration development in serenity meditation) and using vidarshana  one sees each such experience through a penetrative mind dissecting them into components and seeing their true nature -yugananda method.  A meditator will thus focus attention on the sensation of breath as it is first felt entering at the tip of the nose (or upper lip), then notes how inflow continues and then ceases and how outflow starts, stays and ceases. This cyclical process of each breath is seen to exist by repetition. The breathing is also experienced as a regular activity happening without interruption and therefore seen as an essential life giving (living) process. Thus the meditator sees breathing as a feeling experienced by the body and it’s above nature, as part of this living process.

Similarly one directs and fixes the attention on other bodily sensations and feelings experienced by the other body parts such as legs, lower body, hands etc. while in the sitting posture. By treating these feelings as objects of attention one gains a concentrated mind on these objects. Then by noting with vidarshana the true nature of these feelings (the Yugananda method), one recognizes these sensations as hardness, tightness and heaviness of these solid body parts. Similarly when one experiences a condition such as sweating, this is discerned by vidarshana as a sensation of a liquid flowing and dispersing while the constituent parts remain clung together. Then one gets as a living experience, an understanding of the true nature of the liquid parts in the body.

When the attention is focused on inflow and outflow of breath one experiences the expanding and contracting nature of internal body parts responding to breath, and gains an understanding of the true nature of air existing in the body as another body part. You will notice that air has a nature of giving rise to expanding and contracting in solid body parts. Also with focused attention and concentration on parts of the body in contact with external surfaces or influences such as heat or cold, one becomes aware by vidarshana of the warm or cold sensations at the surfaces of contact. This is understood as the true nature of heat, which is yet another body part constituting the body that experiences hot or cold as sensations.

This contemplation on what is felt and experienced during this guided meditation validates the suthamaya knowledge that the body consists of solid parts  whose true nature is hardness etc., liquid parts whose true nature is flowing and dispersing (both categorized into 28 components), and air as a body part having a nature of causing expansion and contraction, and heat in the body as a body part which experiences  hot or cold sensations. 

This guided meditation as said before, has a purpose. Although it is based on some abstract analysis that is taught in the dhamma, and guided more by the trust in it than through real present moment experiences as they unfold, this contemplation and experience validates what is taught in the Dhamma as the nature of the body. Contemplating on the diversity of such body parts, one sees the validity of the teaching, where the fundamental formation of the body has been described. These solid, liquid, gaseous and heat parts of the body are so formed to fulfill their respective traits and functions  that were inherited from the past lives, in this life as  well. These traits and tendencies are accumulations in the mind (sankaras) that are carried over through the re-linking consciousness that passes from the last life to this life as a kammic phenomenon. This teaching says that these body parts are formed by the aggregation of the basic units of the form aggregate called ‘Rupa Kalapa’.  These Rupa Kalapa are in turn formed by the combination of the fundamental phenomena of nature called the Sathara Maha Dathu (elements of action). These elements are termed in the Pali language as Patavi, Arpo Thejo and Vayo. These are the basic elements/actions conditioning the formation of all matter in the universe. Those rupa kalapa with an abundance of Patavi with others in lesser proportions when they aggregate will give rise to the solid body parts displaying hardness heaviness etc. Similarly those rupa kalapa having an abundance of Apo give rise to the liquids, and those with Vayo give rise to air and Thejo gives rise to heat of the body. By contemplating in this manner one also gains the inferential knowledge that the present moment experience of the body also arises through body parts of solids, liquids, gases and heat formed from the basic elements -Sathara Maha Dathu-( Dathu Parichchada Nana)

Guiding the contemplation similarly on the present moment experiences due to external signals such as colours, sounds, smells etc., one sees the validity of the teaching where these are experienced as seeing, hearing etc. through the different faculties (Ayathana) formed in the body. For example the teaching says that when colour as a signal falls on the body, there arises in abundance in that part of the body known as the eye, due to past samsaric experiences, karmic elements called Chakkun Pasada Rupa ( one of the form components in the group called uppada rupa). These condition the body part eye, to function as an ayathana (faculty) of the body experiencing seeing. When colour signals, fall on the other parts of the body the karmic elements do not form in sufficient intensity in these parts. That is because they have not functioned as a body part for seeing based on samsaric experiences. Thus the eye conditions itself as the only faculty that facilitates seeing. On a similar analysis one begins to understand how the ear as a body part arises as a faculty to experience hearing, and the arising of other faculties for smelling, tasting and experiencing tactile feelings.

With this awareness deepening this way and treating each experience analytically and dissecting into its factors, the understanding we have of a body is really seen to be a composite of many components described in the Dhamma as arising from a collection of parts- Skanda (heap of composits), Dathu (funtional elements)  and Ayathana (faculties). Therefore one sees that the body experiences the present moment feelings and sensations, through the three parts of; the essential living phenomena of breathing, a heap of body parts formed by Sathara Maha Dathu and the five faculties formed as eye, ear, nose etc. Thus we begin to recognise what is  referred to as the Rupa-Skanda in Pali - heap of body composites or the ‘form aggregate’ of the five aggregates. This deductive or inferential knowledge gained by this process is the opening to Vippassana Panna or insight wisdom.

I have thus discussed how the form aggregate in the ‘name and form’ aggregation (nama-rupa) as described in the Dhamma can be validated and understood. This is by inferential knowledge. I will through a similar analysis discuss in the next Post,  how the balance of the aggregates can be understood. 

Also I will discuss how the five aggregates manifests as aggregates of clinging (pancha upadana skanda) representing the being that is called I or Me?

Post # 27- Practicing  Buddhist  Meditation at Home - Insight  Meditation (Mindfulness)

Are you visiting this Blog for the first time? It would be good if you could visit the  1^st Post to know about this Blog and then read the others in sequence.  

We discussed serenity meditation in Post # 26. A meditator emerges from these states of concentration, with a mind that is clear and its faculties fit and proper for developing vippassana (insight). What we are discussing now is Vippassana (Insight).  Here the meditator goes directly into insight without a deep Samadhi but needs to develop at least initial concentration to proceed.

Vippassana is unique to Buddhist practice. It helps to develop mindfulness. We saw that we need to develop the skills required to be aware, be mindful and have clear comprehension (sihiya, sathiya, and sathi sammpajanaya) of experiences of the present moment, as they unfold to proceed on to insight meditation. These are the initial attainments needed to proceed on. 

Mindfulness

Mindfulness is non-judgmental observation. It is that ability of the mind to observe without criticism. With this ability, one sees things without condemnation or judgment. One simply takes a balanced interest in things exactly as they are in their natural states. One just observes. The three fundamental activities of mindfulness are- mindfulness reminds us of what we are supposed to be doing; sees things as they really are; and sees the deep nature of all phenomena.

In Post # 3 we discussed that the environment around us is full of sense objects emanating sensory stimuli, such as shapes, colours, sounds, smells and tastes etc. as signals.  These signals attract our attention and as we associate these details with past experiences, recognition dawns. Simultaneously with dawning of recognition an emotion or feeling arises. The natural tendency then is to give vent to or fulfill these emotions with an action. These actions manifest as thoughts, or words or physical deeds. They get impressed in the mind as life experiences. This is natural and happens without one's conscious doing. These life experiences are called Sankaras (conditional formations or fabrications). These Sankaras either wholesome or unwholesome, condition our Bhawa (re-becoming force). This Bhawa conditions our Samsaric process - birth, death and rebirth. Therefore in order to shorten the Samsara we must control the Bhawa forming Sankaras.

The objective of this Initial Training

As beginners to engage in this practice at home, we may start by meditating on the four foundations of mindfulness. This process is explained in many talks and in many books. We try to become aware of mind-body experiences as they unfold in the present moment. These present moment experiences are what we discussed in the earlier paragraph. To start with we may keep our awareness on the nature of our existence (the present moment experiences) by being mindful of the body as a body. That is by fixing our awareness on what the body feels, knows, and experiences etc. in the present moment. Similarly we may fix our awareness thereafter on what the mind feels, knows, and experiences etc. in the present moment.

We saw earlier that these experiences manifesting as emotions and then as actions create the Bhawa forming life experiences and that they have to be controlled. We must therefore develop the necessary skills to control this process. We also saw earlier that it is possible to intervene in this process to control our reactions and thereby the Sankara formations.  The skills developed by insight meditation can be used first to exercise Yoniso Manasikara (acting mindfully with clear  comprehension  and wise discernment according to Dhamma) to intervene as necessary in the present moment. This intervention can control the Bhawa forming Sankaras. These sankaras are described in the Dhamma as Punyabi Sankaras (wholesome life experiences), Apunyabi Sankaras (unwholesome life experiences), or Arnnenjabi Sankaras (life experiences that condition rebirth in higher divine abodes). Initially you may use Yoniso Manasikara to eliminate Apunyabi Sankaras with the aim of avoiding future births in bad or unhappy realms. Then with your Dhamma practice advancing you may want to shorten the Samsaric journey altogether and therefore you will attempt to eliminate all other new Sankaras as well. Elimination of further new punyabi and arnnenjabi sankara formation by practicing Yoniso Manasikara  you will be freeing your mind of new sankara  formations thus impacting on the samsaric process. 

As the accumulated sankaras from the past still remain active and become causes for the continuation of the samsaric process, you will need to eliminate the influences of the  remaining older sankaras by destroying the traits of clinging to them. For this you will need to advance to higher levels in (direct) insight meditation. Thus you attain the release from the samsaric journey altogether..

The skills you acquire by this practice will also help you to be more mindful in getting about your daily chores skillfully and efficiently. For example a simple routine activity like brushing your teeth can be done either mindfully with necessary awareness of external stimuli or brushing with force of habit and with a wandering mind. Either way you will end up having brushed your teeth. If you try both ways you will experience that the end result is different in the two methods with only the former giving the intended result. We normally tend to do most of our daily chores by the latter method? On the spiritual side being mindful in our endeavours, according to the teaching,  will help us to progress in reaching world transcending states (marga pala). This is Samma Sathi (right mindfulness) in practice.

The Initial Training

Ven. Dhammajeewa Thero explains this process in a reply to a question from the audience at a Dhamma Talk. The question was-  Is it practicable to be in intense mindfulness while engaging in daily activities?  The Ven. Thero said that, if what you develop in sitting meditation can be called ‘intensive’ mindfulness, then what you develop during walking meditation may be called ‘semi-intensive’ mindfulness. The ability you need from these practices is to exercise ‘extensive’ mindfulness, in getting about your daily chores skillfully and efficiently amidst the many distractions from the external environment in daily life.

The way I understood this explanation is that by using the process described in the Ana Pana Pabbaya (mindfulness of in and out breath) of the Kayanupassana Bhawana (mindfulness of body as a body), you will gain intensive mindfulness skills. To practice this you will first take the recommended sitting posture,  and try to become aware of the feelings or sensations or activities of the body. As a guided practice you will fix your awareness to start with, on feeling the breath as it enters and leaves the body. This is the only activity that the body is engaged in at this moment. (It has to be mentioned here that in regular insight meditation you do not select and fix awareness on any particular feeling but on any feeling that is dominant at that moment. We will discuss this later). In order to develop some initial concentration on the breathing, as Joseph Goldstein, the insight meditation teacher explains, you might want your mind to participate by- knowing that ‘I am breathing in’ as you breathe in and similarly knowing that ‘I am breathing out’ as you breathe out.  As you engage in this process your mind will gain some initial concentration on this mind object and you will be engaging in breathing with awareness. You are however prone to get distracted during this exercise by other external stimuli such as sounds, body feelings or thoughts etc. The mind usually responds to this distraction by savoring these sensations or feelings and creating a chain of thoughts and emotions which lead to sankara formation. The need is to recognize as soon as possible that the mind has strayed due to an external signal employing Sathiya and bring it back to the breathing. This is exercising Sathiya or mindfulness. If by the time of realizing that the mind has strayed and some emotion etc. has developed then you deal with it using Yoniso Manasikara to refrain from letting that emotion translate into an action as described earlier.  After that you bring back the attention of the mind once again to the breathing process. This is practicing sati (mindfulness) You are now gradually developing the skills for being aware, being mindful and having clear comprehension (this aspect will be elaborated in a later post) of experiences of the present moment. As the stimuli from outside in this situation are limited because sitting meditation is normally in a confined external environment, you will be able to develop this ‘intensive’ mindfulness fairly easily.

In the next part of Kayanupassana Bhawana described as - Eriyapatha Pabbaya (awareness of the posture), you will  engage in Walking Meditation to develop ‘semi intensive’ mindfulness. Here again you keep your attention on the actions of the body while walking ( right foot forward and left foot forward etc.) and stay being aware of what you see, hear, feel and thinking, due to the environment around. You will then be developing the said ‘semi-intensive’ mindfulness. When the mind strays due to such external stimuli or thoughts that arise, you have to quickly recognize that the mind has strayed and bring the attention back to the walking actions. As the external environment in this situation is more open than before, the external stimuli will be much more than before. You therefore need greater skills to be mindful of the actions of the body. As the awareness is now somewhat ‘shared’ with more external signals, the mindfulness on the body action will be less intensive than in the case of the sitting meditation. With this ‘semi intensive’ mindfulness, you are again developing skills for being aware, being mindful and having clear comprehension of experiences of the present moment, perhaps in a less intensive way.

With the skills thus gained in developing ‘intensive mindfulness and ‘semi intensive’ mindfulness you are now able to exercise what was referred to earlier as ‘extensive mindfulness’,  to engage in your daily household activities. That is you are able to do your household work efficiently and skillfully with more attention to them, while coping with the many external signals and thoughts that arise. You will also be dealing with such distraction adequately by exercising Yoniso Manasikara. The challenge for this household practice is engaging in sitting meditation and walking meditation at home where the other members of the family are not so initiated to Buddhist Bhawana. You may have to find the time in the morning before the others wake up to engage in this training?

This is the part on insight meditation relating to right mindfulness. I will deal with the part related to developing wisdom through insight meditation in the next Post.