Post # 74
– Developing World Transcending Wisdom in
the Path to Nibbana-
A guided
meditation Practice – Part 1
Let’s now discuss how a simple guided insight meditation practice
that can translate this Suthamaya Panna (intellectual understanding)
established in the Post #s 69 to 73, can lead to consolidating them as an
inferential knowledge (Chinthamaya Panna).
I will list below for this purpose,
some simple and self-contained steps (42 in number), as a guided meditation
exercise which can be practiced. Details provided in each step has been limited due to the need for brevity and have been provded only for the purpose of illustrating the process and serves only as a
demonstration. Visitors to this Post are nevertheless advised to expand the
content appropriately from your own intellectual knowledge when you try out
each step to reap the best benefit from this exercise. These have been separated into 7 parts for
ease of following. This guided meditation is based on an insight meditation
practice. We focus and apply a penetrative and concentrated mind, to dissect
and see the constituent components of phenomena, to understand their true
nature as described in the Dhamma. The practice can also be attempted
few steps at a time depending on the availability of time.
Step 1
First we take a recommended meditation posture.
Thereafter we take the following step by step approach to gain the fruits of
the practice.
The initial observance given below however is
optional and may be attempted only by those who are so motivated. You begin by the
traditional method of paying tribute to the virtues of Buddha, Dhamma (the teaching) and the Sanga (the monastic community) to
establish a spiritual foundation to start this practice. Others may begin the
practice directly as follows
First we review and mentally experience what is
taught in the Dhamma. This is by
reviewing and mentally experiencing what has been accumulated by us as Suthamya
Panna.
To begin with we reflect on the way we develop the
factors of the Noble Eightfold Path. That is by a practice of observance of the Ajeeva Astamake Seela
(the eight precepts or ethical virtues) and associating each precept with the corresponding factors
of the Noble Eightfold Path.
We accordingly reflect on the first precept - “I
shall refrain from taking the life or killing of other beings”. By dwelling on the refrain aspect of the
precept, we try to eradicate the unwholesome traits of cruelty, hatred and ill
will etc. existing in our minds towards all beings. In addition we try to
reflect on and cultivate the noble traits of compassion, kindness, goodwill
etc. towards all beings. Thus Aviyapada Sankalpana (compassionate
thoughts) and Avihinsawada Sankalpana, (merciful thoughts), two of the constituents of the
factor samma sankappa (right intentions) of the Noble
Eightfold Path starts to develop.
Contemplating on the corresponding charithra (righteous action) aspects - “I shall care for all living beings, be helpful in relieving them from suffering and danger, and where possible engage in acts to free beings due for slaughter”, we will accordingly develop compassion, kindness and sympathy for all living beings. These righteous intentions will be translated into thoughts, words and deeds in the way that is practicable and thus we practice the virtue samma kammantha (right action).
Simultaneously by reflecting on the effort
employed to refrain from such unethical practices that may already be in our
daily routine or those that can arise in the future and the effort employed to
continue the ethical practices in this respect already in our lifestyle and to
cultivate effort to engage in such practices, hitherto that were not in our
agenda, we will be engaging in the four virtuous efforts relating to dealing with unwholesome traits and wholesome traits (sathara samya padana), and thereby we will be developing samma wayama (the right effort).
Thus by observing the 1st precept
both in the warithra and charithra aspects as
above, we realize that we are developing the three factors - samma
sankappa , samma kammantha and samma wayama of
the Noble Eightfold Path. By differentiating the charithra aspect
and warithra aspect of this precept separately, that is the eihical wholesome aspects and unethical unwholesome aspects separately and what we should do accordingly, we also develop loukika
samma ditthi (a mundane right view).
Step 2
We then review the next precept – “I shall refrain from stealing etc.” We thus contemplate on the need to eliminate the craving for the possessions of others and refrain from stealing and not taking what is not given. Then reflecting on the charitra side, we reflect on sharing part of what we possess with those in need and engaging in giving to righteous persons. Thus we eliminate what may be existing in our minds or likely to arise in the future, such as greed for own possessions. Simultaneously we cultivate benevolence by giving to charity etc. By this observance we develop Nekkamma Sankalpana (intent to ‘let go’ of attachments, or renunciation). Thus the factor samma sankappa -right intentions, begins to develop. In addition we develop the corresponding right actions (samma kammantha) and right effort (samma wayama) and that part of right view of the Noble Eightfold Path as before when we reviewed the first precept.
Step 3
Reviewing the third precept – “I shall refrain from sexual misconduct and other desire driven acts”, we contemplate on pattikkula manisakaraya – the undesirable/unattractive nature of body-, the nature of impermanence of all assets and formations, and contemplating on the four universal truths chathu-ariya-sattha. That is we review the unsatisfactory nature of all phenomena, the cause, its cessation and the path to its cessation. Then we review Pattica Samupada -the teaching on cause and effect-, to practice letting go or renunciation. Then we reflect on the factor kamma thanha (clinging to sensual pleasure) consisting of the two sub factors of Vasthu Kama (desire for material things) and Kilesa Kama (desire arising from unwholesome traits of excessive indulgence in sensual pleasures) and strive to let go of them. We then cultivate nekkamma sankalpana or renunciation. That is we let-go kamma thanha (clinging to sensual pleasure); bhawa thanna (desire for re-becoming in material realms and including desire for certain happenings). We then reflect on a view of self (sakkaya ditthi) and realize that life is subject to suffering, and therefore not wish for this self to be born again to undergo suffering. Thus we develop vibawa thanna (desire for non-becoming in material realms including desire for certain non-happenings). Then we see that the factors samma sankappa along with samma kammantha and samma wayama of the Path and that part of right view of the Noble Eightfold Path developing.
Step 4
We then review the fourth precept - “I shall refrain from false speech, slanderous speech, harsh speech and gossip”. We reflect on how they are harmful and create sorrow, distress and unhappiness etc. in the minds of the recipient of such words and willfully contemplate on abstaining from such speech. Then we see that the unwholesome traits of anger, hatefulness, cruelty, harm, jealousy, fraud, self-esteem and ego etc. existing in our minds diminishing. We then contemplate on the use of virtuous, truthful, and helpful words and words that are comforting and making others happy, which results in compassion , kindness and the wish for the well-being of others developing in our minds or manifesting in us. We then see a shift in our attitudes and personality. This results in cultivating the Samma Vacha (right speech) factor of the Path. We then realize that we are cultivating Aviyapada Sankalpana (intent to develop compassion) and Avihinsawada Sankalpana (intent to develop kindness) and thus developing the factor samma sankappa of the Path. The effort employed to refrain from wrong speech and cultivating right speech, enables the development of the factor Samma Vayama and in addition the development of that part of right view.
We then review the last precept- “I shall refrain from unethical livelihood practices and refrain from taking intoxicants”. We then reflect on how these practices are harmful and hinder our practicing systematic reflection (yoniso manasikāra). Then by giving them up we cultivate the virtue Nekkamma Sankalpana (intent to ‘let go’ of attachments or renunciation). Then by engaging in relevant charithra part we engage in ethical lifestyles and cultivating right livelihoods, to develop samma ajeewa of the Path. Also as before developing samma wayama of the Path and that part of right view of the Noble Eightfold Path.
Step 5
We saw that by observing these precepts both in the warithra and charithra aspects we realize that the factors - ‘right speech’ (samma vacha); ‘right action’ (samma kammantha); ‘right livelihood’ (samma ajeewa) the seela (virtue) part of the Noble Eightfold Path developing. Also ‘right effort’ (samma wayamma) from the concentrated mind part; and ‘right intention’ (samma sankappa) from the wisdom part of the Noble Eightfold Path also developing simultaneously. By differentiating the charithra aspect and warithra aspect of these precepts we also develop loukika samma ditthi (mundane right view).
As said before we then relect that this is an initial foundation for the development of these factors of the Path, and attempt to build on this platform, higher levels of skill related to them by learning more about them from listening to Dhamma etc.
As I have to limit the contents of each Post to facilitate easy reading, I will stop the descriptions here. Please await the next Post # 75 for a continuation of this Step by Step practice.
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