Wednesday, June 06, 2007
MEDITATION
Stage 1: Relaxation
When we sit for meditation, we must give up our concept of self, our egotism. We must close our eyes without tension, keeping our neck and back straight, and unstraining every detail of our body without being but not neither too loose nor too tense. The position of our hands, legs and body is not so important as long as we are sitting straight without an any stress.
Stage 2: Developing Concentration
We should do nothing with our mind. We should not think about the past nor plan for the future. We keep our mind from doing anything at present. By doing so, there comes an awareness of what is really there-- awareness of the nature of mind and matter (Impermanent Paramattha). In this technique, five ways of perceiving Impermanent Paramattha are recommended for focusing awareness: touch of in-breath and out-breath at the tip of the nose, vibration of the heart-beat, knowing in the forehead, hearing of sound (especially while receiving Dhamma instructions) and the rising and falling movement of the abdomen.
When we are new to this technique, we should try each of these five ways until we find out which one suit us best. Just five to ten minutes in each meditation period is enough to develop concentration until we become accustomed to one technique. Once we get used to the technique, our mindfulness will automatically be established in the way we have chosen. Then, establishing concentration for five to ten minutes is not required anymore. At this stage, we may recognize the appearing and disappearing nature which is common in touch, awareness, vibration, hearing, etc., but we MUST not name or label them; we must let go of all labels.
Stage 3: Mental Noting: The link between concentration and wisdom
In the next step, continual mental noting of "nothing" becomes the most important. The illusion of something is always related to death; so is nothing to deathless. In order to destroy the illusion of 'I', we use mental noting of nothing since it involves the least possible amount of 'I'.
This is the stage of developing concentration led by faith in Dhamma and Dhamma instructor. At this stage, we do not accept even the existence of impermanent  Paramattha. The ultimate cause of suffering is lack of insight into the unchanging truth of impermanence. Whatever Paramattha appears to us, it is because of our own acceptance of its existence. Cause and Effect. As long as we do not accept the existence of anything, there will be no Cause and Effect; so that nothing can appear. When Impermanent Paramattha [H1] appears, we do not accept it as being something, rather we should only accept it as being nothing, nothing, nothing, because the ultimate nature of Impermanent Paramattha is nothing but emptiness.
It is prove difficult for an untrained mind to practice the mental noting of 'nothing' because we are so accustomed to conceptualization. So we may know Paramattha as something. We must not allow our mind to identify Paramattha as something, like we are so used to. When this happens, we will have to mentally note "Nothing, Nothing, Nothing". Then we will realize that there will really be nothing. Even if we find our mind uncontrollable while meditating, we must not give up mental noting, instead try harder until we have overcome it. It is very important to understand that the aim of this technique is to achieve not mere calmness and peace of mind but enlightenment. Do it persistently until we experience the existence of emptiness of objects for the first time; and we must keep on knowing the emptiness as it appears anew in every moment. Knowing the existence of emptiness is knowing the Natural truth.
Stage 4: Realizing the Emptiness of whatever appears
Once we know emptiness which is ever-new, it is no longer necessary to note mentally on objects as nothing. Instead, we should keep on knowing the emptiness of objects as the leading role. In this way, we will come to know real emptiness. When we come to know the real emptiness, we must keep on trying to sustain the ever-new knowing of the ever-new emptiness. When we lost the knowing of emptiness and regain the knowing of something, even thoughts of past emptiness, we must overcome it with the knowing of nothing repeatedly until we have found the ever-new emptiness. If the knowing of emptiness of objects occurs uninterruptedly, there will come a stage where there is nothing to know. At this point, we may not know what to do and we could be confused and or even think that "I have attained Enlightenment or Nirvana.' In that stage, mentally note again on knowing of nothing as nothing, nothing, nothing.
Stage 5: Realizing the Emptiness of 'I'
By constant and continuous (continual) mental noting in such way, there comes a stage of realizing that there is emptiness even in the knowing of emptiness or non-existence of the subject. In other words, there is only ever-new knowing of emptiness, without the knower and the known. Through the continuous knowing of nothing, we will realize the truth that everything, whether living or non-living, is also of the nature of nothing (no I, no you, no human, no living being). In reality, everything we know is absolutely nothing at all. As a result of continued knowing of emptiness for a length of time, more or less 15 minutes, (this can vary with individual) there will be a stage in meditation where there comes feeling of disgust. At this stage, it is very important to overcome this feeling of disgust by sticking to the knowing of nothing until the knowing of emptiness is restored. The knowing of nothing should be sustained like a robot or a broken record. To arrive at uninterrupted knowing of the existence of emptiness for more or less 15 minutes, it may take 7 days, or 7 months or even 7 years depending on individual capability and exertion.
PENETRATION OF THE TRUTH (Going Beyond Impermanent Emptiness)
Only by full understanding of the existence of ever new impermanence or emptiness in every sensation, (and) with complete disenchantment and fully letting go of it, there comes the knowing of the existence of Permanence (liberation from non-Enlightenment, from attachment, and from the continuous cycle of appearance and disappearance which is impermanent Paramattha). In other words, without concern for anything else and sticking fast to the practice, it will naturally and surely lead to Enlightenment where Nirvana can directly be experienced. This Nirvana is permanent by its very own nature and is the gift of Nature that no one or nothing can destroy.
Accordingly, the first layer of non-enlightenment will disappear and there appears a special wisdom called Magga, realizing Nirvana (or the Permanent Paramattha) for the first time throughout Samsara. Consequently, partial enlightenment that knows directly what is real, what is unreal, what is right and what is wrong, and the relationship of cause and effect in nature appears and is sustained perpetually.
EXTENDING THE PRACTICE INTO DAILY LIFE
Knowing something is not important, rather knowing of nothing to know is really important. Knowing nothing of whatever we do is the key to wisdom or full enlightenment. What you are doing such as eating, walking, meditation, talking, etc, are not important. Only the knowing of everything is nothing is truly important.
Do not think about the past, do not hope for the future and do not think about future. Just do what we have to do with just one present mind, but do not record or impress on what we are doing. By doing like this, we can develop skill in whatever you do in daily life. And also, by doing everything with the knowing of nothing (Just like you only aim your camera at the objects as if you are going to take pictures but do not record or press on the button) we will find ourselves eat only what is necessary, sleep only what is necessary, say only what is necessary, do only what is necessary, go only where and when necessary. This will lead us to know the suffering of sensation. e.g., eating, sleeping, talking, doing, and going. Being attached to such kind of sufferings as pleasure is the cause of suffering. This right knowing of suffering as suffering will lead us to the non-attachment or total liberation from all the sufferings. When the mind becomes totally liberated, there will be no attachment in eating and not eating, sleeping and not sleeping, speaking and not speaking, doing and not doing, going and not going.
The only real liberation or freedom is not liberation from danger, not liberation from prison, not liberation from poverty, only liberation from continuous cycle of appearing and disappearing of immaterial. Danger, prison, poverty, etc., are just names and they are unrealistic.
¶ 10:06 AM When we sit for meditation, we must give up our concept of self, our egotism. We must close our eyes without tension, keeping our neck and back straight, and unstraining every detail of our body without being but not neither too loose nor too tense. The position of our hands, legs and body is not so important as long as we are sitting straight without an any stress.
Stage 2: Developing Concentration
We should do nothing with our mind. We should not think about the past nor plan for the future. We keep our mind from doing anything at present. By doing so, there comes an awareness of what is really there-- awareness of the nature of mind and matter (Impermanent Paramattha). In this technique, five ways of perceiving Impermanent Paramattha are recommended for focusing awareness: touch of in-breath and out-breath at the tip of the nose, vibration of the heart-beat, knowing in the forehead, hearing of sound (especially while receiving Dhamma instructions) and the rising and falling movement of the abdomen.
When we are new to this technique, we should try each of these five ways until we find out which one suit us best. Just five to ten minutes in each meditation period is enough to develop concentration until we become accustomed to one technique. Once we get used to the technique, our mindfulness will automatically be established in the way we have chosen. Then, establishing concentration for five to ten minutes is not required anymore. At this stage, we may recognize the appearing and disappearing nature which is common in touch, awareness, vibration, hearing, etc., but we MUST not name or label them; we must let go of all labels.
Stage 3: Mental Noting: The link between concentration and wisdom
In the next step, continual mental noting of "nothing" becomes the most important. The illusion of something is always related to death; so is nothing to deathless. In order to destroy the illusion of 'I', we use mental noting of nothing since it involves the least possible amount of 'I'.
This is the stage of developing concentration led by faith in Dhamma and Dhamma instructor. At this stage, we do not accept even the existence of impermanent  Paramattha. The ultimate cause of suffering is lack of insight into the unchanging truth of impermanence. Whatever Paramattha appears to us, it is because of our own acceptance of its existence. Cause and Effect. As long as we do not accept the existence of anything, there will be no Cause and Effect; so that nothing can appear. When Impermanent Paramattha [H1] appears, we do not accept it as being something, rather we should only accept it as being nothing, nothing, nothing, because the ultimate nature of Impermanent Paramattha is nothing but emptiness.
It is prove difficult for an untrained mind to practice the mental noting of 'nothing' because we are so accustomed to conceptualization. So we may know Paramattha as something. We must not allow our mind to identify Paramattha as something, like we are so used to. When this happens, we will have to mentally note "Nothing, Nothing, Nothing". Then we will realize that there will really be nothing. Even if we find our mind uncontrollable while meditating, we must not give up mental noting, instead try harder until we have overcome it. It is very important to understand that the aim of this technique is to achieve not mere calmness and peace of mind but enlightenment. Do it persistently until we experience the existence of emptiness of objects for the first time; and we must keep on knowing the emptiness as it appears anew in every moment. Knowing the existence of emptiness is knowing the Natural truth.
Stage 4: Realizing the Emptiness of whatever appears
Once we know emptiness which is ever-new, it is no longer necessary to note mentally on objects as nothing. Instead, we should keep on knowing the emptiness of objects as the leading role. In this way, we will come to know real emptiness. When we come to know the real emptiness, we must keep on trying to sustain the ever-new knowing of the ever-new emptiness. When we lost the knowing of emptiness and regain the knowing of something, even thoughts of past emptiness, we must overcome it with the knowing of nothing repeatedly until we have found the ever-new emptiness. If the knowing of emptiness of objects occurs uninterruptedly, there will come a stage where there is nothing to know. At this point, we may not know what to do and we could be confused and or even think that "I have attained Enlightenment or Nirvana.' In that stage, mentally note again on knowing of nothing as nothing, nothing, nothing.
Stage 5: Realizing the Emptiness of 'I'
By constant and continuous (continual) mental noting in such way, there comes a stage of realizing that there is emptiness even in the knowing of emptiness or non-existence of the subject. In other words, there is only ever-new knowing of emptiness, without the knower and the known. Through the continuous knowing of nothing, we will realize the truth that everything, whether living or non-living, is also of the nature of nothing (no I, no you, no human, no living being). In reality, everything we know is absolutely nothing at all. As a result of continued knowing of emptiness for a length of time, more or less 15 minutes, (this can vary with individual) there will be a stage in meditation where there comes feeling of disgust. At this stage, it is very important to overcome this feeling of disgust by sticking to the knowing of nothing until the knowing of emptiness is restored. The knowing of nothing should be sustained like a robot or a broken record. To arrive at uninterrupted knowing of the existence of emptiness for more or less 15 minutes, it may take 7 days, or 7 months or even 7 years depending on individual capability and exertion.
PENETRATION OF THE TRUTH (Going Beyond Impermanent Emptiness)
Only by full understanding of the existence of ever new impermanence or emptiness in every sensation, (and) with complete disenchantment and fully letting go of it, there comes the knowing of the existence of Permanence (liberation from non-Enlightenment, from attachment, and from the continuous cycle of appearance and disappearance which is impermanent Paramattha). In other words, without concern for anything else and sticking fast to the practice, it will naturally and surely lead to Enlightenment where Nirvana can directly be experienced. This Nirvana is permanent by its very own nature and is the gift of Nature that no one or nothing can destroy.
Accordingly, the first layer of non-enlightenment will disappear and there appears a special wisdom called Magga, realizing Nirvana (or the Permanent Paramattha) for the first time throughout Samsara. Consequently, partial enlightenment that knows directly what is real, what is unreal, what is right and what is wrong, and the relationship of cause and effect in nature appears and is sustained perpetually.
EXTENDING THE PRACTICE INTO DAILY LIFE
Knowing something is not important, rather knowing of nothing to know is really important. Knowing nothing of whatever we do is the key to wisdom or full enlightenment. What you are doing such as eating, walking, meditation, talking, etc, are not important. Only the knowing of everything is nothing is truly important.
Do not think about the past, do not hope for the future and do not think about future. Just do what we have to do with just one present mind, but do not record or impress on what we are doing. By doing like this, we can develop skill in whatever you do in daily life. And also, by doing everything with the knowing of nothing (Just like you only aim your camera at the objects as if you are going to take pictures but do not record or press on the button) we will find ourselves eat only what is necessary, sleep only what is necessary, say only what is necessary, do only what is necessary, go only where and when necessary. This will lead us to know the suffering of sensation. e.g., eating, sleeping, talking, doing, and going. Being attached to such kind of sufferings as pleasure is the cause of suffering. This right knowing of suffering as suffering will lead us to the non-attachment or total liberation from all the sufferings. When the mind becomes totally liberated, there will be no attachment in eating and not eating, sleeping and not sleeping, speaking and not speaking, doing and not doing, going and not going.
The only real liberation or freedom is not liberation from danger, not liberation from prison, not liberation from poverty, only liberation from continuous cycle of appearing and disappearing of immaterial. Danger, prison, poverty, etc., are just names and they are unrealistic.
