Meditation

Meditation

According to Buddhism, ‘Mind is the forerunner of all states’*. Everything we experience in life is through our mind.

Buddhist Meditation aims at investigating and learning to understand the mind. These techniques aim at purifying the mind, which enables one to develop the wisdom to realise true nature of things, namely the three characteristics of existence: impermanence or the changing nature (annicca), unsatisfactoriness (dukka) and lack of a permanent soul (anatta).

The word meditation is a poor translation of the original Pali term Bhavana meaning mental culture or development which aims at producing a state of perfect mental health, balance and tranquillity.

In Buddhist practice, two forms of meditation are prescribed. One is the development of mental concentration (samatha or samadhi) or one-pointedness of mind by various methods described in the texts. These practices may lead to the highest mystic states (jhana), and were known to Yogis even before the time of the Buddha. All these states are subject to the laws of cause and effect, hence they do not last.

The Buddha taught a unique way of meditation known as vipassana, which develops insight into the true nature of things, leading to the complete liberation of mind and the ultimate truth, Nibbana. This is described in one of the most important discourses given by the Buddha, the Satipatthana Sutta, ‘The Setting Up of Mindfulness’. The Buddha said that this practise is the 'only direct path to liberation' (Ekayano maggo).

Samatha meditation involves focussing the mind on a single object. There are a number of suitable objects (kasina) described in the texts. In general, the object should be plain, such as a disc, which should not arouse any excitement or emotions. In the Buddhist practice, the preferred object is the breath. With practise, the mind will experience a state of calmness.
When the mind is so trained to be calm and still, it becomes sharp and clear and will be open to the development of insight wisdom (sati-panna), enabling one to see the true nature of things.

Vipassana on the other hand is a form of contemplation, or investigation into the nature of the mind and involves observation of things such as parts of the body, feelings, thoughts and emotions (mental objects) etc in a detached manner. The objective is to develop pure awareness of the processes and realise the changing nature (annicca) that take place in the body and mind.

True contemplation is hard to achieve unless the mind is calm and clear. Hence, the practice of samatha is an essential aid to contemplation.
These two forms of meditation should not be regarded as two distinct practices, or one more important than the other. They may be regarded as the two sides of the same coin, and one should try to achieve a balance between them.

Both are necessary factors in the Noble Eightfold Path, namely Right Concentration and Right Mindfulness.

To illustrate the meditation process with an analogy, imagine a pond with five streams (meaning the five sense organs: eye, ear, nose, tongue and touch ) flowing into it. The water in the pond is in a state of turbulence as the result of the flow of water (meaning sensory input - seeing, hearing etc) from the streams. The disturbance also stirs up rotten debris and mud (meaning mental defilements such as anger, lustful desires, etc) from the bottom, making the water muddy and unclear. This is the normal state of the mind.

If now the flow of water in the streams is controlled and reduced, the turbulence will cease and the mud will slowly settle, leaving the water still and clear. This is similar to the state of calmness experienced in Samatha meditation. However mud and rotten debris are still present, and will make the water muddy when the streams start to flow again: the mental defilements becomes active again in the normal state.
The object of vipassana meditation is to recognise the ‘debris’ and clean it out, by seeing things as they are, thereby leaving the water clear at all times.

Samatha meditation is usually done in the sitting posture in a quiet environment, away from distractions as stillness of the body and mind is essential. Vippassana, the practice of developing mindfulness, can be done while engaging in daily tasks.

The contemplation of the body is one aspect of Vippassana. One then goes on to contemplate the feelings, consciousness and the mental activities that arises in the body and mind**. The mind is trained to be aware of defilements that arise (negative states such as greed, hatred, and delusion). Similarly, one is aware when the mind is free from such states.
How does one deal with such negative states? If feelings of anger arises, be aware that feeling of anger has arisen and observe it without following it up (without thinking how to 'get back' at the offender). Try to isolate the feelings of anger from the cause and just observe it in a completely detached manner. With some practise, these emotions will quickly fade away and loose their power.
The essential technique in the practise of Vipassana is to merely observe in a detached manner the object (feelings, emotions, etc) in the present moment, as they arise and pass away.

The Practice

The 'Buddhist way' is a very effective form of meditation taught by the Buddha, the ‘Mindfulness or Awareness of in-and-out Breathing’ (Anapanasati).

Here one's awareness is focussed and sustained at a point where the breath enters and leaves the body – the nostrils. One should find out exactly where the sensation of the breath is felt when it enters and leaves the body. This tend to vary from person to person: some may feel it at the nostrils, the tip of the nose or the upper lip.

The Buddha recommended the breath as an ideal object of meditation, being a neutral object (not arousing any attachments or emotions) and is conveniently available at all times.

Note that the breath itself is of no importance and it is only used as an object of meditation. No effort should be made to follow the passsage of the breath in the body or interfere with its free flow-It must flow naturally.

To start, select a quiet place, away from distractions. Sit comfortably on a mat or a cushion with the spine upright, allowing for the natural curvature of the spine. This helps to keep the mind alert. Avoid leaning against the wall or some other object. Rest the hands on the lap with the palms turned upwards, right over left. Keep the eyes closed lightly. Relax the body by taking a deep breath and exhaling slowly. Continuing to breathe normally, bring the attention to the point where sensation is felt when the breath enters or leaves the body. This is the object of meditation. If the mind wanders (which is the nature of the mind), be aware that the mind has wandered and gently but firmly bring the attention back to the object (breath). At the start, this may require much patiece, but after some practise, the mind will settle down and focus at one point.

As one progresses in Samatha, the feelings of breath itself becomes more and more subtle, leading to awareness becoming 'one-pointedness', meaning the mind will become highly focused at one point.

In Vipassana, the difference is that one pays attention to the details of the breath:
when inhaling, one is aware that the breath is going in. Similarly. when exhaling, one is aware that the breath is going out. One is also aware if it is a short or a long breath and when a pause occurs between in and out breath, as described in the Satipatthana Sutta

The training can be extended to include movements of the body. For example, in walking meditation, awareness is focussed on the movement of the feet.

The important technique in Vipassana is to observe the object of meditation in a completely detached manner, without letting the mind get involved in the process. The changes that takes place with practice are very subtle and may only be noticeable over a long period of time, hence one should not expect quick results.

For best resuts, regular practise for about twenty minutes a day is highly recommended at the start, which can be extended as one progresses.

Pain and Discomfort

Beginners may find it easier to practise for about 20 minutes at a time, followed by standing or walking meditation to ease any discomfort. If a leg becomes too stiff and extremly uncomfortable, shifting the position may provide some relief, but do it mindfully. Avoid shifting around at the slightest discomfort. After some practise, the pain itself may be used as an object of meditation. The pain will increase to a maximum level and then fade away. After a while, these discomforts will ease and it will be possible to hold the concentration for longer periods.

Standing Meditation

To do standing meditation, get up slowly and mindfully, holding the concentration. Stand with the feet apart at shoulder length, keeping the spine straight and knees bent slightly in a relaxed manner. The hands can be either hanging loosely at the sides or held together in front. Bring awareness to the point of contact between the feet and the floor or any other point in the body. Do this for about 10 minutes.

Metta Meditation

Metta has been loosely translated as meditation on ‘loving-kindness', or 'universal love’. More appropriate meaning is 'loving-friendliness'. This is an important meditation based on the Karaniya Metta Sutta. It has been developed to alleviate ill-will, anger, unpleasantness and to improve human relationships. The word ‘love’ here does not imply any attachment as it is commonly understood. Loving-kindness is an altruistic and friendly feeling without expecting anything in return and entirely free from any lustful or selfish desires.

One could spend twenty minutes preferably after Samatha or Vipassana meditation to raise thoughts of Metta. Metta should be first practised towards oneself, by bringing into mind positive thoughts of peace and happiness. If the mind is restless, some may find it beneficial to start meditation with the practise of Metta.
Silently and mindfully repeat the words:

May I be well, happy, and peaceful
May I be free from anger, hatred and dillusion
May I be free from suffering, worry and anxiety
May no difficulties or problems come to me
May I have courage, determination and understanding to overcome difficulties of life

It is important to realise that it is not just repetition of words that matter. What is important is the development of the appropriate positive feelings of loving-kindness, which will develop after some practise, if done with mindfulness and understanding. When one has sufficiently developed this state of mind, free from anger and hatred, it is easy to radiate thoughts of Metta towards others. Bring someone you respect into mind, such as a parent, a relative or a good friend with whom you are not emotionally involved. Then send them blessings as before:
‘May he/she be well, happy, and peaceful.......

The concept can be gradually widened to include whole groups and even all beings in the entire universe:
May all beings be well, happy and peaceful...

* The Dhammapada
**The four foundations of mindfulness