- Practical Advice for Meditators
- Bhikkhu Khantipalo
- The Wheel Publication No. 116
Copyright © 1986 Buddhist Publication Society
Contents
- Foreword
- Two Streams in Meditation
- Practical Advice for Meditators
- Divine Abidings and their Perfection
- Patience and its Perfection
- Energy and its Perfection
- Collectedness and its Perfection
- Dangers to Meditation
- Appendix: 40 Meditation Exercises
- Notes
Foreword
The following pages were originally intended as new sections to be added to the second edition of my introductory book on the Dhamma,
What is Buddhism?. However, as many people are greatly interested in the practice of meditation, and as many are also separated from the sources of a living tradition, it is hoped that the following may be of value even apart from the sections of the book which they supplement.
When we consider meditation, we cannot stress too much the importance of having the right reasons for taking it up. Meditation -- or, as a better translation of
samadhi, collectedness -- is only one aspect of Buddhist practice, and
must, to be successful,
go hand in hand with such other practices as generosity, gentleness, nonviolence, patience, contentment and humility. If such genuine qualities of the Dhamma neither exist in oneself initially, nor grow through one's practice, then something is drastically wrong, and only a foolhardy person will try to proceed. The practice of collectedness is based upon firm roots of virtue
(sila) and cannot succeed in anyone who does not make a real effort to be strict in keeping the precepts.
The signs of "progress" in collectedness are not strange visions, peculiar feelings and the like (though it is conceivable that these may arise also where progress is achieved), but rather an all-round and harmonious growth in the way of Dhamma. If one is without a teacher then one has to be doubly vigilant, otherwise one will never become aware whether one of Mara's distractions is likely to succeed, or whether one does in fact tread the Middle Practice-Path.
This essay is an extract from
Buddhism Explained, the second edition (revised and enlarged) of the book formerly known as
What is Buddhism?, published by The Social Science Press of Thailand, Phya Thai Road, Chula Soi 2, Bangkok.
-- Bhikkhu Khantipalo
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Two Streams in Meditation Two apparently distinct streams of Buddhist meditation may be discerned, though when meditation is established, these are seen to be complementary. It may be profitable for some people whose minds are very active and who suffer from distraction, to follow with mindfulness the mad monkey-mind's acrobatics. As the mind is really a series of mental events which arise and pass away with incredible rapidity, each of which is a mind complete with supporting mental factors, so at the beginning this kind of mindfulness is really one "mindful" mind watching other "minds" (which are all within one's own mental continuity of course). One thereby develops the ability to look into the mind and to see where it has gone to. Has it gone to the past, present or future? Has it gone to materiality, or to feelings, or perhaps to cognitions, to volitional activities, or has it gone to consciousness? By this method of "Where has it gone?", the distracted mind slowly comes under the surveillance of the mindful mind, until mindfulness forms a strong foundation for further development. Considerable, though mundane, brilliance of mind is both needed and developed by this practice, which however should be balanced by the tranquility of the absorptions. When the mind has become calm, one should start to practice for the absorptions (jhana), which will in their turn be the basis for the arising of real insight. This method is called "wisdom leading to calm." Other methods suited to those whose minds are less disturbed initially, include the classic forty subjects of meditation (see Appendix); and these, together with more developed types of meditation practice, involve the use of a definite object for concentration. This may be one's own body or a part of it, a colour or a picture, a word or a phrase, or abstract contemplation and so forth. All these methods involve some firm but gentle discipline of the mind, in that each time it strays away, it must be gently brought back again (by mindfulness, of course) to concentrate again on the chosen subject. Some people have the quite mistaken idea that practice of this sort must necessarily lead to tranquility almost at once. They may be surprised when beginning to practice themselves, since they actually experience more troubles than they had previously. This is firstly, because they never before really looked into their mind to know the state it has always been in; and secondly, because having taken up a discipline of the mind, it is as though one stirs up with a stick a stagnant pond, or pokes with a stick a fire smoldering under ashes. The wild elephant of the mind, long accustomed to roam in the jungle of desires, does not take readily to taming, or to being tied to the post of practice with the thongs of mindfulness. However, diligence and heedfulness will eventually win for one the fruits of tranquility. All these forty subjects are of this second type in which the calm gained from practice is then used for the arousing of wisdom. They are for this reason called "calm-leading-to-wisdom" methods, and are very important in the present distracted age. For their full explanation one should consult the Path of Purification (Visuddhi-magga, translation), although even the great learning in that book cannot replace the personal contact with a teacher.