Introduction
Most Myanmar people are Buddhists and understand charity (dana), morality (sila) and meditation (bhavana). Every one knows charity and performs it traditionally; dana is a traditional custom in every part of Myanmar. Morality is also popularly performed by Myanmar Buddhists; taking five-fold precept and eightfold precept are traditional practices and even young boys and girls understand them. Some are even in the habit of observing the ninefold precept. Meditation (bhavana) is also known by people and practised in rural and urban areas; there are many meditators in Myanmar.
What is Bhavana?
Bhavana means, developing, scrutinizing, meditating or the task of repeated contemplation. It is a sort of mental task by means of repeated recitation, repeated contemplation and repeated scrutinizing. There are two kinds, Samatha Bhavana and Vipassana Bhavana. (Bhavetabbati Bhavana).
Samatha Bhavanais sometimes called Samatha Kammatthana because it is directed towards one-pointedness of concentration (Samadhi) on one-specific object only; Vipassana Bhavana is also called Vipassana Kammatthana because it aims at the achievement of enlightenment after having contemplated on the objects. There often arises a question; "What should be started first?" The answer is, "you can start with whatever you like. If you have a chance of meeting with a well-experienced meditation teacher, you may start with whatever you like." The Venerable Sayadaws in days of yore taught their disciples to practise the Samatha first; only when the disciples had been well-equipped with forceful one-pointedness of concentration, they were taught the Vipassana.
At present, there are many who are experienced in the task of Meditation, but they can not differentiate between Samatha and Vipassana. They came to me to find the solution and I have often helped them. So, here I will explain what the difference between Samatha and Vipassana is.
Three Types of Vipassana
Vipassana denotes, Vi=by different ways and means; passana=looking at, scrutinizing, examining, i.e. scrutinizing and realizing natural phenomena as they really are.
(1) Anicca Vipassana:- You have to scrutinize impermanence; you should realize that all is impermanent if you realize it, you really penetrate the characteristics of impermanence. "What is impermanent?", You may ask. The answer is, everything is impermanent; there is no permanent thing. Note that the world is impermanent; every being is impermanent; everything is impermanent; there is nothing permanent; therefore, the world of being, the world of form and world of location (satta loka, sankhara loka and okasa loka) are all impermanent.
Human beings and animals are impermanent; buildings and plants are impermanent; everything animate or inanimate is impermanent; it should be noted that once you have come to realize how impermanent they are, Anicca Vipassana can be clearly realized!
(2) Dukkha Vipassana: - It is the way to see the truth of suffering; you have to examine it so as to know about the manner of suffering; if you see it, it may be said that you can clearly realize the characteristics of Dukkha Vipassana. What is suffering? There is no real peace and happiness in the whole human world. Search for what is really happy and peaceful; you will not find anything. Does it make you happy to eat? You have to eat something because it is impossible for you to live without eating. Just like people drive motor cars by using fuel, so they feed themselves in order to live long one day after another. Really, it is not peace and happiness.
Does it make you happy to sleep? Occasionally, you may seem to be happy when you take rest after a long journey and fall asleep with fatigue, but you can see how insufferable and painful it is to stay in bed a long time when you are sick. You will be more weary of sleeping if you stay on the hospital-bed for long. Therefore, you should realize that sleeping is not enjoyable and pleasurable. In the same way, be watchful of every movement of your body: - walking, standing, sitting, working, etc. It is not enjoyable or pleasurable. The more you endeavour to be watchful, the more you will realize how sufferable and painful it is. When you see it as it really is, you have to understand that you penetrate and fully realize the true nature of Dukkha Vipassana.
(3) Anatta Vipassana: It means penetrating and realizing the true nature of having no 'self' or 'soul'. When you have penetrated and fully realized this true nature, you can see the characteristics of Anatta Vipassana. What is without 'self'? Everything is without 'self' and therefore uncontrollable. There is nothing controllable in this world; we cannot control even ourselves, i.e, we are unable to master the existence of our body and mind; they are always subject to change.
Forty Samatha Kammatthanas
Samatha means calmness; so, the Dhammas which are the root causes of calmness may be called samatha. There are forty types of Samatha. Ten kinds of whole (kasina), Ten kinds of recollection (Anussati), Ten kinds of loathesomeness( Asubha), Four Sublime States (Brahmavihara); four kinds of Non-Materiality (Arupa); one perception of loathsomeness of nutrition (Aharepatikulasanna) and One Analysis of four elements (Catudhatuvavatthana). All these forty kinds are called Samatha Kammatthana. In order to fulfil the wishes of different kinds of people (Puggalijjhasaya), the Buddha taught the ways of meditation in different kinds.
I have heard some criticize its value contemptuously. The Buddha-to-be have fulfilled ten kinds of Parami (perfections) by means of practising Samatha Kammatthanas in their past rebirths through their Samsaric Circle. Passing through the earth and flying in space, and some different kinds of miraculous powers are the outcomes of practising Samatha Kammatthana. Therefore, you should regard it as a vitally important one, and should not look down upon it:
Meditation on Breath in Breath out (Anapana)
Today most meditation centres in Myanmar use the method of Breath-in and Breath-out; they specialize this method.
Anapananussati, one of the ten kinds of Recollection, is a task of concentrating on breath-in and breath-out through the tip of nose; it is a means of concentration and is easy to do. If you maintain the object in your one-pointed concentration, it means that you possess concentration; you have to see it in your mind with closed eyes; this is the true method. If you know the method, you can do the work easily; you may gradually become interested in your work when you have repeatedly practised it. You will be happy to concentrate on the breath-in and breath-out with mindfulness. Anapana in simple meaning is a sort of contemplation on the concentration of breath-in and breath-out, with stable mind, not letting it go towards any other object. In Pali it is called, "Assasa-passasa Kammatthana".
The Light Produced by Anapana.
It is usual that the objects of meditation arises while meditating, weather he contemplates on Ten kasinas or Ten Asubhas or Four Brahmaviharas. Whichever it is, the very first object of meditation in mind is called Parikammanimitta. Note that you reach at the stage of Uggahanimitta when you can release the very first object of meditation (Parikammanimitta) from your minds' eye and easily take another object of meditation and retain it again in your mind: the attainment of Jhana completely depending on the Uggahanimitta.
While you are contemplating on the process of breath-in and breath-out with stable one-pointedness of concentration, you may be mindful of it like a small strand of smoke through your nose. Moreover, when you can master your object of meditation, light may appear around your body: the colour of the light is white and it will be as bright as the power of your concentration; and sometimes the light may fill the room or even pass through the roof of monastery into the sky.
The predecessor-Sayadaws who were expert in the Pitaka Texts and the meditation tasks as well, urged devotees to maintain the object of meditation - They said that by doing so they had been able make it clearer and clearer according to their will and obtained Jhana trance. Therefore, these learned and well-experienced Sayadaws never faltered in their study of the object of meditation arisen out of contemplation. But some meditation teachers of this age who do not encourage the attainment of Jhana, but recognize only Vipassana as the correct way prevent their devotees from following the path of Samatha meditation. My own view is that if one can master and control the object of meditation and his concentration is very forceful, I don't want to hinder him from doing so because he can understand the root-cause of Jhana and obtain miraculous powers. Therefore, I would like to instruct that it may be a right way toward Jhana if the object of meditation, the light produced by Anapana, is maintained.
From Samatha to Vipassana
It is easy to apply the method of changing from Samatha to Vipassana if meditation instructor can instruct the right way. Note that it is very easy to change the forty subjects of Kammatthana to Vipassana. Here is the method of changing the meditation of samatha Kammatthana to that of Vipassana Kammatthana. I have said the Vipassana is the contemplation on Anicca, Impermanency or transiency. If you contemplate on the breath-in only with mindfulness, it is samatha; if you comtemplate on the breath-out only with mindfulness, it is Vipassana; if you contemplate as both of breath-in and breath-out with mindfulness it is Samatha.
Change the method of contemplation of this kind; Contemplate on the nature of impermanency-Anicca, meditating that the breath-in passes away in abdomen and it is impermanent; then, such a kind may be called, Anicca Vipassana. So do the cases of the breath-out, and breath-in and breath-out. Contemplate on the impermanency of the breath-out, meditating on the fact that when it comes out of the tip of nose, it passes away. And you can master the two cases: breath-in, breath-in and and breath- out. If you want to practise Dukkha Vipassana, please meditate on the fact that the effort of breath-in and breath-out causes much suffering. If you want to practise Anatta Vipassana, please meditate on the fact that the effort of breath-in is beyond control, the effort of breath-out is beyond control and the effort of breath-in and breath-out is beyond control; and also meditate that all these movement are naturally arising and passing away.
Threefold Mode of Training
I will tell you in brief of the way to be free from the suffering of the Samsaric Circle. It is not difficult to follow. Sasana means Adhisila, Adhicitta, and Adhipanna. This threefold mode of Training is also called the Noble Eightfold path leading to the Nibbanic Peace. First of all, you have to observe Precepts- Sila Sikkha and you should be heedful to abstain from the threefold bodily immoral deeds and fourfold verbal immoral speech. Now, understand that you are equipped with the virtue of Adhisila. You will become happy and peaceful. Note that you have. passed the first stage.
Nibbana within your reach
Now, you have to know about the third stage. Understand that your body is materiality and your mind is mentality. When your concentrative mind becomes more stable and powerful in due course, please be watchful of the arising and passing away of materiality and mentality. You will penetrate and realize the real nature of material and mental phenomena. This realization is called Adhipanna. You will, automatically step by step, realize the true nature of material and mental phenomena in future, Such a kind of realization is called, "The process of Enlightenment." It cannot be compared with the worldly knowledge simply because it can only be attained by means of practising Vipassana Bhavana. It is very noble and great. Note that the Nibbanic Peace is within your reach, now.
Self-refuge
In the Dhammapada, the Buddha taught that:- One indeed is one's own refuge; how could anyone else be one's refuge? - Atta hi attano natho ko hi natho paro siva. It means that in order to be free from the suffering of the Samsaric Circle, one should rely on one's own effort. Venerate the Buddha; believe the Buddha; take refuge in the Buddha; believe in the teaching of the Buddha; regard it with deep respect; make every effort to practise the Dhamma only; understand that only the Dhamma is your refuge. This is the straight and right way towards the Nibbanic Bliss.
I can only point out the road; it is up to you to tread the road rightfully. As to going on your Samsaric journey, you cannot rely on others; everyone has to tread on the way of Kamma, whether towards the Nibbanic bliss or the Worldly pleasure. You cannot rely on your kinsmen, such as sons, daughters, husbands, wives, etc. You have to fully understand that there is no one to help you apart from yourself.
The Meaning of Nibbana in Brief
The greatly pure attitude of these Noble Ones can never be understood by the sense of ordinary worldlings. They are very peaceful and noble so that no one can believe in their mental attitude. This is the true attainment of Blissful Nibbanic Peace in this present existence. If the final stage, Arahatship, is attained and the existence of his life terminates, there will be no next existence to go on any further.
For example, when a flame of a candle is extinguished, it does not exist in air, nor on the candle, nor in any other place. In the similar way, the burden of suffering, i. e, the aggregate of mentality and materiality which has been wandering about in several ways due to the Kammic powers created oneself, totally terminates and the regeneration of kammic force completely ceases too. When there is no cause, no effects arise. Therefore, the passing away of Arahantas is called, Parinibbana-Noble Demise. In fact, it is a final release from all suffering. This is Nibbana, the final Goal which every Buddhist longs for. It is very profound and subtle. The mechanism of the Samsaric Circle, wandering about and being born and reborn in one existence after another in different abodes, ceases at the gate of Nibbanic Realm. The meaning of Nibbana can never be understood by mere knowledge, but it can only be fully realized by practical endeavour.
Conclution
There are what is Vipassana, three types of Vipassana, forty Samatha Kammatthanas, Meditation breath in and breath out etc. In the Samatha to Vipassana, I had explained It is easy to apply the method of changing from Samatha to Vipassana if meditation instructor can instruct the right way. This is what I wrote about Meditation subject to submitted.
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