1) Dirt rags high austerity: The ascetic who resolved this does not accept robes that householders gift. He finds ownerless pieces of cloths in places like cemeteries or in areas where people throw garbage and sews robes by using those pieces of cloths. And then he wears such robes only. (If unsure about any piece of cloth; the ascetic checks it for 7 days whether it has an owner or not) 2) Three robes high austerity: The monk who resolved this does not use 4 or more robes. He gives up the desire for many robes. He only uses 3 robes. (the inner robe, the single thread robe, the double layer robe. If in a hot climate; the double layer robe is not necessary. Double layer robe is used in extremely cold areas. Then instead of that, he can use 2 inner wearing robes)
3) Begged food high austerity: The ascetic who resolved this does not accept invitations from householders for alms. He keeps fewer to no connections at al with lay people. He lives at ease without any disturbance to his ascetic life. He finds his food only by going house by house everyday morning.
4) Regular alms-round high austerity: The monk who resolved this does not go house by house irregularly in searching for food. He goes regularly house by house. He does not choose houses. He does not skip houses. He is equal to al . By doing so, he abandons the desire for nice tastes. But if there is a doubtful place he avoids it. He resolves as “I
abandon the irregular alms-round from today and observe the high austerity of regular alms- round”.
5) One eating high austerity: The ascetic who resolved this does not take 2 meals or does not eat anything after taking food onetime. He eats the necessary food amount only in a one-time sitting. Therefore he takes only one meal per day. And he destroys the five dark covers of the mind easily. He takes good health also.
6) Only one bowl austerity: The monk who resolved this does not eat foods in 2 or more vessels. Whether foods are spicy, sweet, sour, salty, or bitter; he puts them in the same bowl and eats them as one food.
He does not care about the mixing of tastes of various foods like chocolates, chil ies, yoghurts, rice, spicy curries, devil ed, meats, and sweets. He eats ignoring the tastes of al types of foods in one bowl uncaring its mixing.
7) No food after time high austerity: The monk who resolved this does not accept any other food if somehow happened a disturbance when he was eating. Then he spends the whole day in hunger til the next day. He abandons greed. He does not fol ow his inclinations.
8) Dwel ing in the forest high austerity: The ascetic who resolved this never sleeps in a vil age or city. He lives only in a forest away from a vil age, at least in 500 bow lengths. That means roughly 800 meters. He is praised by gods and humans. His mind is not distracted. He concentrates his mind faster. He dwel s in complete solitude. Awakens dispassion.
9) Dwel ing under a tree high austerity: The ascetic who resolved this never live in a roofed place. He lives under a tree only. He is free from maintaining a residence. He dwel s with tree-gods. He cuts down resentment due to residence. Arises dispassion.
10) Dwel ing in an outdoor space high austerity: The monk who resolved this never lives either in a roofed place or under a tree. He lives only in an outdoor space, in a dewy place. Only in a rain, he may go to a roofed place or to a tree. He abandons negligence and torpor.
He is not attached to any particular place. He destroys the love for a residence.
11) Dwel ing among the graves high austerity: The ascetic who resolved this lives only in a graveyard. He avoids al other places. He acquires homage of inhuman beings. He does not cause heedlessness to arise. Overcomes passions. Realizes death. Surpasses fear.
12) Any chanced upon place high austerity: The monk who resolved this does not live in a special pleasant place. He lives anywhere. He is not troubled when others wish him to leave the place. He has no desire for a residence. He is satisfied with about any place. He longs for tranquility. He abandons the love for various comforts.
13) Always sitting and not lying down high austerity: The ascetic who resolved this never lie down or sleep. He destroys five dark covers of his mind easily. He removes resentment produced on account of one’s body, and he is free from the pleasures which taint the organ of touch.
He diminishes the enshrouding torpor. He is always tranquil and becomes fit for the practice of excel ent concentration. This is the sleepless saint.
The correct livelihood virtue:
The correct livelihood virtue should be differently protected by laymen and ascetics.
For lay people, if breach this virtue, they col ect a sin. At least by the mind. Also, any ascetic who does not protect this virtue correctly is not a real ascetic. Not doing a job is a main thing for an ascetic.
Real ascetics do not earn money.
For an ascetic, if likes to protect this perfectly he can resolve it like this
“I avoid from the wrong livelihood from now on”. Either said by the mouth or not, al ascetics must protect this virtue. It comes with his entering into the asceticism.
Breaching components are; <For the lay people> 1# Being one of the five wrong professions. [What are they? Sel ing arms, sel ing poisons, sel ing living beings which means slaves or animals, sel ing liquor and narcotics, feeding animals and sel ing them for meat or kil ing living beings and sel ing their meat] 2# Knowing it – knowing the doing profession. 3# Motive of living by using that profession. 4# Living by it.
Breaching components are; <For the ascetics> 1# Either doing a job or businesses or giving something to someone. 2# Knowing it. 3# The motive of (“I wil live by this, I live by this method, I wil earn profits for living by this action” “I earn something from this for my living”) living by it. 4# Doing such things.
The sense organs virtue:
The virtue that is related to protecting 6 sense organs is cal ed the sense organs virtue. Only ascetics protect this.
What are the 6 sense organs? The eye, the ear, the nose, the tongue, the body, and the mind. These are the 6 sense organs.
How to protect the sense organs virtue? The ascetic sees a form, then he does not take its special signs, attributes, or characteristics which are necessary to recognize and think about it later. Now he has closed the door of eyes. The same procedure applies to other sense organs too.
Example 1: An ascetic goes to the vil age for alms (foods) in the morning and then there comes a beautiful girl towards him when he is walking on the road. He sees her. But does not think, does not take any special signs, attributes, characteristics as she is smal , she is chubby, she is sexy, she is short, her hair is long, she has big breasts, she has nice thighs, her dress is beautiful, her nose is like a neb of a parrot, her dress is the green colour or her lips are nice.
He keeps his eye door closed, not letting in any unnecessary thoughts which arise demeritorious states in the mind because of the eye.
Example 2: An ascetic goes to the vil age from the forest. Inside the vil age, he hears the sound of a singing song or music. He ignores it as
“just heard a thing”. He does not keep anything to remember it. He does not memorize the music or pitch of the voice or the place the sound is heard.
He keeps his ear door closed, not letting in any unnecessary thoughts which arise demeritorious states in the mind because of the ear.
Example 3: An ascetic feels a great fragrance of a perfume. He neglects it just like in other sense organs as “the fragrance and the nose and the nose consciousness element touched, al three contacted, just feel a thing”. He does not take it to the future just as in other sense organs.
He finishes it in the present moment.
He keeps his nose door closed, not letting in any unnecessary thoughts which arise demeritorious states in the mind because of the nose.
Example 4: An ascetic receives a delicious food as a gift. He starts eating it. But he ignores the deliciousness and fragrance and the beauty of the food thinking as “the food and tongue and tongue consciousness element touched. Al three things contacted. Just knew a thing”. He does not memorize anything about the food. He abandons al memories, al connections to that food at the same time he finished eating it.
He keeps his tongue door closed, not letting in any unnecessary thoughts which arise demeritorious states in the mind because of the tongue.
Example 5: A young girl worships the ascetic. Then he ignores the touch of her hands on his legs as “just knew a thing, just felt”. He makes no other connections with the situation or about the touch of her soft hands. He does nothing that surpasses his sanity.
He keeps his body door closed, not letting in any unnecessary thoughts which arise demeritorious states in the mind because of the body.
Example 6: An ascetic shuts the mind sense organ by not thinking such thoughts which causes to arise demeritorious states. He abandons such thoughts as soon as they arise. He almost always practices meditations. He lives without much duties.
He thinks “the thought and the mind and the mind consciousness element touched, al three things contacted, just knew” and abandons the demeritorious thoughts as soon as they occur. He abandons passion and hatred. Like this, he closes the mind door too.
Example 7: An ascetic keeps his mind one-pointed. On one point or on the divine mind light. He stays on the concentration. And stays without any effect from the outside world with ful y closed 6-sense organ doors.
This sense organs virtue must be practiced by al ascetic.
The requisites virtue:
By using the intel igence, considering careful y why requisites are used and abandoning the attachment to them; is cal ed the requisites virtue.
The monk who uses requisites should think careful y by wisdom why use foods, a residence, garments, and medicines and must use them only concerning their usefulness but not with any desire or love for them.
How does the ascetic consider the foods by the intel igence? He analyses the purpose of eating foods and drinking beverages. He thinks about why I take food.
He thinks wisely “I eat not for the enjoyment, not for becoming a strong man like a fighter, not to build my body like of a bodybuilder, not to play games, not for fun. I eat only for taking the necessary strength which is essential to move on the ascetic path. I eat only for taking the necessary strength for my practicing of meditations. I eat only to stop the pain that comes from hunger. I eat only because I should practice celibacy wel . I eat foods only as an aid to come to the
supreme enlightenment. It is correct the eating food for these objectives”.
Also, he analyses further as “neither the food that goes inside this body knows that they are inside this body nor the body knows about it.
They exist without knowing each other. The food that goes inside the body creates blood and flesh but it does not know that. The body also does not know that it exists by the aid of foods and beverages. The reason for this is the food and the body, both are just earth elements, liquid elements, heat elements, and air elements. These are just elements. Neither the body nor the food is a living being. Both the food and the body are completely equal. The body and the food exist without knowing each other”.
Again he considers further as “this food was beautiful. This food is beautiful. This food has a good aroma. But when I bite them in my mouth, they get mixed with saliva and become ugly, dirty, and unpleasant. After I ate them, they go to my stomach and get mixed with mucus and become even ugly and unpleasant. After some time they become excrement and become extremely ugly, stinky, and unpleasant. The beautiful food changed. Al these happened because of this dirty, impure body”.
He analyses. So he knows why he eats. Then he eats an enough proportion of food without any desire and not letting the cover of drowsiness and laziness to cover his mind.
When at the moment of eating and before he goes to sleep he considers the purpose of eating like above – 2 times per day. He lives without the love for food. (Abandoning the love for tastes and foods is the important thing)
On the residence: How the ascetic considers the residence by the intel igence? He analyses the purpose of using a residence. He thinks about why he uses a residence.
He thinks wisely as “I do not use this residence for enjoyment and not for fun at al . I use this residence to practice meditations. I use this residence for keeping my mind concentrated. I use this residence only to get protected from wind, rain, sunshine, cold, and heat. I use this residence only to be secured from serpents, insects, and other wild dangerous animals. It is correct to use a residence for these facts”.
Also, he analyses further as “the statue which is made of metal which is inside a house, does not know that it is inside a house. The house also does not know that there is a metal statue inside the house. Like that, no matter how many times walk, sit, touch and stand in the residence; the residence does not know about the body. They exist without knowing each other. The reason for this is; neither the body nor the hermitage are living beings. Both are just 4 elements only. The body and the residence are equal”.
Again he considers further as “this body is impure. This body flows mucus, sweat, tears, phlegm, urine and various other excrements.
Because of this unclean dirty body; the clean hermitage also becomes unclean and disgusting”.
On the robes: How the ascetic considers about the garments by the intel igence? He analyses the purpose of using astringent robes. He thinks about why he uses a garment.
He thinks wisely as “I do not use these astringent robes for enjoying, I don’t use these astringent robes for beauty, I do not use these for fun.
I use these robes only for the concealment of shameful body organs. I use these astringent robes only to get protected from mosquitoes and
other insects. I use these astringent robes only to protect myself from high heat and high cold. I only use these robes to stop wrong touches.
Using astringent robes for these objectives are correct”.
Also, he analyses further as “these astringent robes are made of 4
elements. The body which is wrapped by robes is also created of 4
elements. The robe does not know the body. The body does not know the robe. They exist without knowing each other. Body and robes are completely equal. The body is neither a living being nor a person”.
Again he considers further as “these robes were clean after washing.
This body flows mucus, sweat, tears, phlegm, urine, and various other excrements. Because of this unclean dirty body; the clean robes also become unclean and stinky”.
On the medicines: How does the ascetic consider about the medicines by the intel igence? He analyses the purpose of using a medicine. He thinks about why he continues his good health by using medicines.
He thinks wisely as “I do not use these medicines for enjoyment. I do not use these medicines for fun. I use these medicines only for stopping bodily pains and aches. I use these medicines only as an aid for protecting celibacy and practicing meditations. I only use these medicines to behave in dharma and attain the supreme enlightenment easily”.
Also, he analyses further as “the medicines that I enter into the body does not know about the path that it goes. The body also does not know what it is. These medicines heal the body. But neither the medicine nor the body knows that. They exist without knowing each other. It is because both body and medicine are created of 4 elements only. Both body and medicine are neither living beings nor persons. My body and medicine are equal”.
Again he considers further as “the medicine I apply to the body contacts the body and contact impure things like blood, mucus, and excrements. The medicine which was clean becomes unclean instantly when it contacts the body. This body flows mucus, sweat, tears, phlegm, urine, and various other excrements always. The nature of this body is very disgusting. The nature of the body changed the nature of the medicine immediately”.
That’s it.
It is better if he can do these every day. At least before he goes to sleep even briefly. Al monks must protect this requisites virtue. That means; using them without loving them.
Even without thinking many things about these 4 requisites, if he lives without the desire to them; then he is protecting the requisites virtue.
Protecting celibacy as a lay man:
To protect celibacy as a layman; resolve the 5 components virtue by replacing ‘Avoidance from having sex with other people’s wives or other men except the husband’ virtue precept with the 'avoidance from non-celibacy’ virtue precept.
Then his al virtue precepts wil be as fol ows.
1) Avoidance from kil ing living beings.
2) Avoidance from stealing other people’s things.
3) Avoidance from non-celibacy.
4) Avoidance from speaking falsehood.
5) Avoidance from liquor and intoxicants.
Protecting celibacy as a layman wil make you free from many troubles.
Celibate life is behaving equal y to a brahma in a brahma world. The word ‘Brahmacharya’ comes from that meaning.
7 copulations:
There are 7 facts that make one’s celibacy impure but do not break the precepts. To have the perfect celibacy; one should be without these 7
facts.
1) Becoming happy at touchings do by women.
2) Playing with women either by joking with them or touching their bodies or laughing loudly, highly with them.
3) Becoming happy by seeing forms of women.
4) Becoming happy by listening to the sounds of women.
5) Recal ing old memories about the above actions did with women.
6) Becoming happy at sense organs pleasuring objects.
7) Craving to be a god in a heaven world by this virtue that is currently protecting. (from the merits that virtue generates) These 7 facts do not breach the celibacy precept or any other. But makes the celibate life impure. These 7 facts are cal ed 7 copulations.
— 88 —
Brahmachariya sutta:
(Buddha the most merciful taught to monks at the Jeta’s grove)
“Monks, an ascetic should not dwel in the celibate life; for astonishing people, for cheating people, for amusing people, to receive profits, to gain fame, to show people ‘I am like such’.
An ascetic should dwel in the celibate life; for disciplining self, for destroying sins, for gaining dispassion, for the cessation of greed, hatred, and ignorance.” (End of this sutta)
Special notes and answers:
General y ‘virtue’ means having discipline over bodily actions and verbal actions.
Mental discipline general y fal s into the subject of meditations or renunciation. One may be stil perfect in virtue and a lay person without having mental discipline and renunciation.
Can someone resolve one or two or three precepts as he likes and starts protecting them? Yes, it is possible. However, according to the virtues he protects, he wil get effects. Every precept gives its own result. For this present life and after death lives. (Every precept generates large meritorious karmas)
2 examples of minimum karma results of protecting ‘Avoidance from kil ing living beings & Avoidance from stealing other people’s things’
are; from the 1st precept he receives a high life span in many thousands of his future births. From the 2nd precept, he receives wealth in many thousands of his future births.
What if someone does not kil any being but hasn’t resolved that precept? He col ects equal merits like a man who resolved that precept.
The benefit of resolving is he becomes completely aware of it and resolving the precept gives him much strength to avoid from that sin.
This applies to other precepts as wel .
A person without resolving any precept; does not kil any living being, avoids stealing, does not do il icit sex, does not say lies, and avoids liquor and narcotics. Is he also protecting 5 virtue precepts? Yes, absolutely.
The reverend Omniscient One has said, as a man has too many paths to get into the ocean; there are many paths to get into the true community of monks. To read al of his advises on that matter, fol ow
the Chula Achcharasanghaatha sutta. If there is a smal wrong in one’s virtues; that is erased by practicing meditations.
A precept is only broken if al the breaching components happened ful y. No matter what happens, there is no other way of breaching. If al the breaching components happened; then the precept was broken.
There is another thing that should be mentioned about the 3rd precept of the 5 components virtue. Also, a woman’s or man’s wil causes to not to be broken the 3rd precept of 5 components virtue. Let’s say someone does not belong to someone, nevertheless, if someone has sex with someone without his or her wil , then also breaches the 3rd precept of 5 components virtue which is avoidance from having sex with other people’s wives and husbands. The man or woman who does not belong to anyone does not give his or her ownership to the other person if they dislike to have sex. Then precept is broken by the other person. For example; there is a girl or boy who is single. Then someone has sex with that girl or boy against his or her wil . Now other person breaches the 3rd precept. But that girl or boy does not breach their own precept. (ownership is a main fact in this precept and karma) How to recognize if you have completed al of the virtues? If someone is complete in virtues, then he may either take concentration easily or his mind wil be concentrated like automatical y. By these 2 facts, one may know about the perfection of his virtue precepts and his 4
categories of virtues.
Whether resolved or not, al ascetics start protecting the correct livelihood virtue immediately from the moment he becomes an ascetic.
The ascetical robe comes with it. Resolving it as a precept is an optional thing for an ascetic.
Money cannot be used by a monk. If someone uses money; that means feasting al sense organs by using al sense organs pleasuring objects (Forms, sounds, aromas, tastes, touches) are okay for him. Such a person is not an ascetic but a layman.
Al virtues belong to these 3 parts of the noble 8-fold path. They are; the correct speeches, the correct actions, and the correct livelihood.
This is the primitive fact about the virtue. However, the sense organs virtue belongs to the correct endeavor part in the noble 8-fold path.
The protecting of sense organs virtue is the hardest of al virtues. A person comes to that level when he is complete in the other 3
categories of virtue. Sense organs virtue is automatical y protected when an ascetic is practicing concentration. And also when practicing a wisdom meditation. If a person practices meditations; he is in control of his mind.
For the man who has wil and wisdom, protecting virtues is easy.
What can a person eat who is protecting ‘avoidance from foods and food drinks when the sun passed the meridian’ precept after the sun passed the meridian? He can eat anything that is not a food. For an instance, he can eat jaggery. Jaggery is not a complete food and does not disturb the concentration. The same applies to al other eatable things which are not foods. When talking about beverages he should not take food drinks like milk, malt drinks, and other similar drinks.
Anything else like orange juice, grapes juice, or mixed fruit juice he can drink. Be wise when protecting precepts. Use your intel igence. A yogi avoids from foods and food drinks because they make the body heavy and then rigidity, sleepiness, and torpor come. And then he cannot practice meditations.
If protects ‘avoidance from foods and food drinks when sun passed the meridian’ precept if eats jaggery that was made by using flu for crystal ization, what happens to the precept, wil this action breach that precept? No, this action does not breach the precept. Even used flu for crystal ization, it is jaggery. Such a thing does not breach that precept. Let’s say you swal ow some particles with a drink, that also does not breach the precept. Do not be afraid foolishly. The same applies to al other similar situations. This precept is for acquiring concentration.
If a virtue precept was broken by any mistake what should do?
Without coming to any repentance, think that those karmas added to the consciousness are impermanent. Then resolve al virtue precepts again firmly.
After resolving firmly one by one the kind of virtue precepts you wanted; then resolve firmly “I protect this virtue (name of the col ection) from now on”. Now you are ready.
What makes karma? The intention of the thought makes a karma. Also, it can be explained as; the motive of the thought generates the karma, the volition of thought creates the karma. Living beings do various thousands of karmas every hour by mind, by speech, by bodily actions.
In order to be generated a good or bad karma the volition of the thought should be associated with either roots of merits or roots of sins. Otherwise, it is nothing, no karma wil be generated, it wil just be an empty action that gives no effect in the future. An instance for such a thing is lifting a pen. A man lifts a pen without roots of merits and roots of sins.
■ If you have any concentration level that means you have completed protecting al 4 categories of virtue.
■ If there is a smal problem in your virtue; practicing meditations wil stil give you good results. It is because a meditation has the effect of cleansing the mind at the moment of practicing it. So do not be afraid of virtue; unnecessarily.
Say someone is a kil er, a hitman, it may be his profession; yet he should practice meditations. It purifies him.
Say someone is a crook, it may be his profession, he does sins every day without protecting virtue precepts; yet he should practice meditations. It purifies him.
Say someone has sex with other people’s wives, also he breaches virtue precepts everyday; yet he should practice meditations.
Meditations purify him.
Sinners can practice meditations and come to the end of al 4
categories of virtue. And also to other superior things than virtue.
■ Whether by anger, whether by happiness, whether by jealousy, whether by love; if one concentrates on one point or practices wisdom meditations; he wil eventual y come to the purification, abandoning sins completely and abandoning his previous identification. The path to saintship is practicing meditations.
Than discipline precept; virtue precepts are higher. Virtue is superior to discipline. Behaving in virtue is more supreme than behaving in the discipline.
Than virtue; concentration is superior. Concentration is upper than virtue. Concentration is far superior to virtue. By practicing concentration alone; one completes al categories of virtues. In front of supreme concentration; virtue is an insignificant grit.
Mind is the most important thing. Control over the mind is supreme to control over the body and speech. Mind is control ed by using concentration meditations and wisdom meditations.
Chapter 3: Fundamentals of
meditations. 卐
Subject of meditations is vast. Before starting any meditation; careful y study this chapter.
Is it okay to learn meditations from books without approaching a human teacher? There is no problem with that. By using books you can learn anything. Books contain words that comes from human mouths.
If something can be taught by a human mouth; that equal power contains in the writings of books.
Al meditations in the world can be divided into 2 categories as concentration meditations and wisdom meditations.
The final objective of any concentration meditation is either attainment of meditative levels and enjoying the divine pleasure in this present life and after death to be born as a brahma in a brahma world.
In the universe, brahma worlds are located in a higher plane – on a higher ground than 6 heavens. They have an extremely high life span.
Their form is exceedingly fine. Therefore gods cannot see them.
There are no women in Brahma worlds. The female form is not there.
Also, animal forms are not there. Brahma worlds are pure worlds.
Higher planes.
By ordinary merits, one cannot go to the worlds of brahmas. Therefore those worlds in the universe are exceedingly pure. To be born as a brahma, one needs form or formless merits. They can be acquired only by attaining the 8 trances. By ordinary sense plane merits, the birth as a brahma which is supreme to al other creatures; cannot be obtained.
The final objective of any wisdom meditation is the attainment of supreme enlightenment. Also known as the extinction of existence element, the ending of al woes permanently, and the ending of reincarnation permanently.
Definitions for meditating:
Meditating means keeping or holding or begetting a continuous equal thought generation without mixing with outer thoughts.
Another definition for meditating is – unifying the mind in meritorious intention.
Another definition for meditating is unification of mind in meritorious objective.
Another definition for meditating is thinking continuously according to a meditation method.
Another definition for meditating is focusing mind on a single thought or on similar types of thoughts or on a single point.
Another definition for meditating is merging with the meditative sign.
Who is the ‘meditator’? The person who chooses a meditation method and practices accordingly is cal ed a meditator. Yogi is also a synonym for the meditator. Meditation practitioner is also a synonym.
What is a meditation? A meditation is a particular method that is used either for the unification of the mind or for the realization of the universe aka nature.
Concentration meditations:
What is a concentration meditation? For unifying our minds we use special techniques. With the help of those techniques, we unify our minds and attain levels of concentration. Those techniques are cal ed concentration meditations.
For example, one attains the 4th form plane meditative level by using the Anapanasathi meditation. Another person attains the same meditative level by using the Fire Kasina meditation.
But if the technique is not finer then cannot attain finer concentration levels. Therefore, al concentration meditations cannot attain al meditative levels.
Because the yogi concentrates onto a form that is light; the 3rd, 4th, 5th, and 6th concentration levels are cal ed ‘4 form plane meditative levels’ or ‘form trances’.
Because the yogi concentrates onto an intrinsic nature that is free from form; 7th, 8th, 9th, and 10th concentration levels are cal ed ‘4
formless plane meditative levels’ or ‘formless trances’.
Wisdom meditations:
What is a wisdom meditation? Wisdom meditations are for the realization of universe and nature. They bring ultimate truth and wisdom. Therefore, they are cal ed wisdom meditations.
The intel igence that is obtained from meditations; is superior to al other intel igences. It is like the sunlight. Al other intel igences are like a starlight.
Basics on meditations:
Meditations can be practiced with either open eyes or closed eyes. But some meditations like Anapanasathi meditation must be practiced with closed eyes.
Closed eyes eliminate distractions, easily.
Meditations can be practiced while walking, sitting, standing, and laying. But some meditations like Anapanasathi meditation must be practiced in a sitting posture.
A yogi should keep his right hand on his left hand in the sitting posture.
Palms should be upward. Sitting meditation posture with closed eyes is ideal for al meditations.
To get results; arrogance and love must be abandoned. And intel igent faith, generosity, and truthfulness must be with you.
A meditation practitioner must have a high tolerance.
For a meditation practitioner; a calm and silent environment is essential. If he does not have such a place; he should create one.
Al meditations should be practiced with a dispassionate heart.
Al meditations should be practiced with a wil to abandon the desire completely. This is the correct way.
Al meditations should be practiced with fewer duties in order to obtain good results. A yogi should practice at least twice a day or at least 1 hour daily to obtain results. Night time is ideal for al meditations. For beginners, nighttime or evening time or early morning time may give extra strength.
Al meditations should be practiced like someone practicing his car or another vehicle.
For a beginner; the first days of practicing meditations may be painful.
But after 10 days, practicing meditations give no more pain but pleasure.
Meditations & Karma:
Al meditations generate high meritorious karmas.
There are 3 types of meritorious karma generating actions. They are; giving away, protecting virtues, and practicing meditations.
From these actions, protecting virtues generates higher karmas than giving. But from al these 3 actions; practicing meditations generates highest karmas.
How can that happen? When a person gives a gift to someone he thinks fewer thoughts than protecting virtues. This is how protecting virtues is higher than giving.
But when a person practices a meditation he continuously begets mil ions of meritorious thought generations in his consciousness.
Practicing meditations is a complete deal with the consciousness. This is how it gives more powerful meritorious karmas than al other meritorious activities.
What are the characteristics of a real meditation practitioner? He is virtuous. He is righteous. He listens wel . He is not arrogant.
He is very intel igent. He ignores useless things. He arises dispassion and lives in it. Sleep cannot overcome him. He knows the correct proportion of food. He has the necessary knowledge.
He avoids what should be avoided. He avoids from wrong things and wrong persons. He worships elders, who are elder than him by age, by living in dispassion, by virtues, and by wisdom – the ascetics.
He worships great sages. He worships men who went on this divine path before him. He has faith in sages and dharma. He is certain about the path. He is neither clinging to anything like air nor hateful to anything like space. He has loving kindness to al beings. He is like an unshakable mountain at the 8 natures of the world. He keeps his mind concentrated always.
What are the 8 natures of the world? Profit and loss, praise and insult, pleasure and woe, having crowd and not having crowd.
My son, when you try to practice meditations and then if foolish people try to hurt you; behave like a blind man while having eyes.
Behave as a deaf man while having ears. Ignore everything.
Characteristics of a real meditation practitioner in brief are like this. 1#
Being humble. 2# Virtuousness. 3# Listening careful y. 4# Intel igence.
5# Ignoring what is useless. 6# Dispassion. 7# Less sleep. 8# Knowing the proportion of food. 9# Knowledge. 10# Avoidance. 11# Worshiping.
12# Faith. 13# Loving kindness. 14# Generosity. 15# Equanimity. 16#
High tolerance.
He is like; AIR and SPACE and MOUNTAIN.
The man who acquired a concentration level becomes calm and stays away from al sins.
The faith of a meditation practitioner is not a blind faith like many other religious people have.
Meditation postures:
There are 3 sitting meditation postures for men. They are; 1#
Padmasana also known as lotus pose. 2# Ardha Padmasana also known as half lotus pose. 3# Sukhasana also known as easy pose.
These are only for men.
Kamalasana is also the Lotus meditation pose.
[Use the Youtube website for learning meditation poses by using videos]
A woman who likes to practice meditations must not sit in the above sitting postures which are only for men. The woman can use any other posture except the above 3.
The most common way in which women practice meditations is this; Bend and fold up legs first. Try to sit on both legs. If it seems hard, then staying stil , stretch both legs either to right or left a little. Her one leg is placed on the other leg’s foot. So the woman wil sit on her buttocks giving her no body pain. This women’s meditation posture is cal ed Vajrasana or the diamond meditation pose.
Another method for women is stretching both legs forward and starting the meditation. These both methods work. There are 2
reasons for these special instructions.
The 2 main reasons that al Rishis including Lord Buddha advise women to not sit in any other meditation pose except the diamond pose are: 1) When women sit in any other posture except the diamond pose; that woman cause arousing lust in other people’s minds. Therefore that causes harm for her and other people. (Despite that, a truly spiritual woman does not cause arising of lust in other people’s minds by dresses, or postures. For she is beyond lust. For her mind is pure.)
2) When women sit in any other posture except the diamond pose; that woman’s heel touches the vagina. When the heel touches the vagina; lust which is one of 5 dark covers of the mind arises in her mind.
When dark covers of mind arise; grasped sign does not arise. Divine mind light does not arise. Her mind does not get concentrated. She fails in concentration. She fails in the spiritual path.
Therefore Rishis, supreme in virtue, supreme in intel igence; recommend only the diamond pose for women who practice meditations. More information regarding this can be seen in the basket of discipline in the pali canon texts.
On Diet:
These advises are on diet.
1) Eat only a moderate amount of food without over-eating. So a meditation practitioner can practice without sleepiness.
2) A lay meditation practitioner can take 4 smal meals per day. Meals must be light. So sleep wil not overcome him.
3) Al meditation practitioners (yogis) should avoid from any wrong food like harsh – spicy foods, that disturb the concentration of mind as much as they can. If harsh – spicy foods do not disturb your mind; it is fine eating them.
4) Use your own intel igence to determine the best conditions for your personal meditation practices.
Right place for meditations:
The yogi who likes to practice meditations firstly should go to a secluded place. It wil be either a forest or under a tree or a house where no one lives or a cabin that is always calm.
Then he should prepare a meditation seat for his meditation practice.
It wil be either a comfortable mat or a carpet created by using grasses.
One can use his sleeping bed also as his meditation seat.
For the person who cannot sit in a meditation posture because of any matter, I advise him to use a chair that can lean his back in 90 degrees.
Wherever the yogi sits for meditating; he must lean his back either to the trunk of the tree or to the wal in 90 degrees. His backbone must be as that.
Al meditation practitioners must avoid things that distract the mind.
Such as music.
Music is about distraction. Meditation is about concentration.
Therefore, fol ow precepts wel .
Only the person who is not covered by the 3 covers can develop meditations to extreme levels. His efforts become successful. But any person who is covered by the 3 covers cannot develop a meditation.
Fortunately, most humans are not covered by these covers.
Those 3 covers are; the cover of karma, the cover of effect, and the cover of sinful nature.
What is the cover of karma? In this present life having done a high sin like; kil ing mother, kil ing father, kil ing an arahant monk, shaking the blood of a reverend Omniscient One, and making discord among the society of monks. Such a person is covered by his high sinful karma.
What is the cover of effect? Not becoming a human being by a birth-consciousness that is created by a karma of 3 reasons. Such a consciousness element cannot touch concentration levels due to the coarseness of that consciousness. People such as born-blind people have these kinds of consciousness elements.
(Birth-consciousness is the first single/one consciousness in a new body, new life)
What is a karma of 3 reasons? A karma that is happened by the support of al 3 roots of merits is a karma of 3 reasons. Such a karma creates a fine birth-consciousness that can touch al concentration levels. (3 roots of merits are none-craving, none-hatred, wisdom) What is the cover of sinful nature? The person who has a completely wrong view about the nature, the person who has both male and female characteristics, the person who has neither male nor female characteristics also known as eunuchs. These 3 people are covered by heavy effects of sins and sinful natures.
What are the completely wrong 3 views about the nature? The no cause view [1] also known as “there is no cause for the living beings to be uncleansed by sins or to be cleansed from sins. Cleansing from sins happens automatical y without a cause” – this wrong view, and the no-action view [2] also known as “there is no effect from sinful deeds and meritorious karmas. There is nothing as karma” – this wrong view, and 10 objects wrong view [3].
What is the 10 objects wrong view?
1) There is no use – no effect in giving.
2) There is no use in great consecrates – great offerings to virtuous ascetics.
3) There is no use in offering to virtuous lay people. By that action, nothing happens.
4) There is no effect in meritorious karmas and sinful karmas. There is nothing as karma.
5) Living beings had no past life. Living beings do not come from other worlds. There are no other worlds except this we are now living in.
There is no reincarnation.
6) Living beings have no after-death life. Living beings do not go to other worlds. There are no other worlds except this we are now living in. There is no reincarnation.
7) There is no special person as the mother. Actions done to mother give no karma.
8) There is no special person as the father. Actions do to father give no karma.
9) There are no spontaneous living beings in the universe. There are no gods. There are no brahmas.
10) There are no great ascetics who by fol owing a special path themselves proved the truth of this life, after death life, the universe, and express about it to the world. There are no ascetics in the world who can see, hear and know what ordinary people cannot see, cannot hear, and cannot know.
Any person who is covered by the above 3 covers; cannot progress in the subject of meditations.
9 wrong thoughts of a yogi:
These are the 9 wrong thoughts that a yogi should not think. These al thoughts may not directly seem to be sinful. But these al thoughts disturb and block the progress of the yogi (meditation practitioner) and later certainly drag him to sins. Therefore a clever yogi should be aware of them and should outsmart them. They are; 1) Thoughts about feasting 6 sense organs.
2) Thought about harming other beings.
3) Thoughts related to hatred.
4) Thoughts about relatives.
5) Thoughts about vil ages, cities, and countries.
6) Thoughts about living without meeting the death.
7) Thoughts related to showing mercy to others.
8) Thoughts about receiving profits and respect.
9) Thoughts about living without receiving insults.
(Sense organs means the 6 internal sense organs which are: eye, ear, nose, tongue, body and mind)
10 disturbances for a yogi:
The yogi who likes to start practicing meditations should first abandon the 10 disturbances for a yogi.
What are the 10 disturbances for a yogi?
1) Disturbance of residence.
2) Disturbance of families.
3) Disturbance of profits.
4) Disturbance of crowd.
5) Disturbance of duties.
6) Disturbance of travels.
7) Disturbance of relatives.
8) Disturbance of sicknesses.
9) Disturbance of books.
10) Disturbance of supernatural powers.
1) What is the disturbance of residence? This means any kind of disturbing place. Al such places should be abandoned. A yogi should not live in such a place.
2) What is the disturbance of families? This means any kind of disturbances that comes from the family. For an instance, if there are some duties that should be done to the family, the yogi either should abandon the family or finish his al tasks before he starts practicing meditations.
3) What is the disturbance of profits? This means any kind of disturbances that comes from too many profits. The yogi who has necessary merits receives profits like honouring, many foods, many clothes wherever he goes. If he goes to consider them, he loses the progress of practicing meditations. Such too many profits that bring trouble should be abandoned by the yogi.
4) What is the disturbance of crowd? This means any kind of disturbances that comes from having a crowd. If there come students, friends and other people always to meet the yogi, he loses the progress of practicing meditations. He should abandon al such disturbances.
5) What is the disturbance of duties? This means disturbances which come from many duties. A yogi must abandon many duties.
6) What is the disturbance of travels? This means any kind of disturbances which comes from traveling to various places for various things. For an instance, a yogi has a planned traveling to somewhere in the near for another person. He must either abandon that traveling or should finish that traveling before start practicing meditations.
7) What is the disturbance of relatives? This means any kind of disturbances that comes from relatives. Before practicing meditations a yogi should be completely free from al such disturbances.
8) What is the disturbance of sicknesses? This means a sickness that already has. The yogi before starting meditations must heal it completely. If it is hard to heal the sickness completely; then begetting courage, he should start practicing meditations.
9) What is the disturbance of books? This means any kind of disturbances that are related to studying or teaching. A yogi should abandon such disturbances.
10) What is the disturbance of supernatural powers? This means the disturbances that come from possessing supernatural powers. The yogi who achieved supernatural powers must keep his abilities keen by often entering into the concentration. So he may not practice wisdom meditations practicing only concentration meditations. This thing becomes a disturbance only for practicing wisdom meditations. This is not at al a problem for concentration meditations.
These are the 10 disturbances for a yogi. A yogi must abandon al these disturbances before he begins practicing meditations.
Other instructions:
The persons who cannot sacrifice al their time for practicing meditations; must at least practice meditations 2 hours per day if want to progress. If wants results.
If cannot practice a meditation 2 hours continuously, then he should do it for one hour in the morning and again for one hour at the night.
Otherwise, there is no way to develop.
It is better if the yogi when starting meditations for the first time, resolves firmly as “I do this for cleansing my mind”.
When starting firstly; I advise you to do secondary meditations for a while. It wil bring calmness and dispassion. But that is not essential.
You can jump directly into the main meditation if you want.
Also, sometimes a meditation practitioner can see dangerous things before coming into the 4th form plane meditative level which contains
‘equanimity’ and ‘concentration’ components only.
However, if his concentration power is low or if his concentration level is lower than the 4th form plane meditative level there is a very smal chance of arising fear if sees any dangerous things that are in the
invisible world. Also, then he is not seeing those things by activating the divine eye in the 4th form plane meditative level.
By sacrificing the yogi’s life to the meditation teacher or dharma before starting a meditation as “from now on I do not care whatever happens. I sacrifice my life to my meditation teacher/dharma” he overcomes al fears. This is an important action that a yogi should do.
Fearlessness of a yogi:
When one is inside a concentration level he does not feel fear. Then how do dangerous things arouse fear in the mind? Indirectly.
How this happens is sometimes jealous inhuman beings do not like humans take the divine eye and other psychic powers. Therefore, before the yogi comes into the 6th concentration level which is extremely powerful, these inhumans appear in front of you to make you afraid of them and to make you stop practicing the meditation, and to destroy your spiritual life.
Making fear in others' minds is their only weapon against you. Say, you are in the 1st concentration level and while you are in it suddenly appear a ghost several meters away from you in a dangerous form, you do not feel fear. Al concentration levels are free from fear and al other sinful emotions. But since you have never heard of such creatures you may think “what is that?”.
Then you may think various thoughts about it. While the thinking process goes continuously on, you may incline your mind for coming out from the concentration level. And immediately you wil come out from the concentration level to the ordinary state. Now the ghost wil disappear but you wil stil think various thoughts about it.
Since you are now not in the concentration level, now your mind feels fear. This is how it happens. Do not be afraid, these inhumans wil not come near you, they are too afraid of you, they are unsure about you.
They can only use fear tactics. They just want to stop you from getting psychic powers and to stop knowing their realms and to destroy your spiritual path. These things are often done by dead relatives who now have been born as ghosts and living in their former houses. Forest inhumans also do these kinds of things in some rare cases. Student, Just be fearless like a lion.
Pachalayana sutta:
Pachalayana sutta – None sleeping. (How to overcome sleepiness?) 1) I have heard that on one occasion the Blessed One, was in the Bhesakala forest near the Sunsumaragiri mountain range in the Bhagga country. Those days venerable Moggal ana thero after becoming a new ascetic was in the Kal avalamutta vil age in the kingdom of Magadha.
He was so sleepy. Buddha the supreme, saw this by the god’s eye which surpasses human vision. After seeing this, the Lord Buddha, as a strong man stretches forth his bent hand immediately, as a strong man bend his stretched hand immediately, in such a speed, vanished from the Bhesakala forest near the Sunsumaragiri mountain range in the Bhagga country. And appeared in front of the venerable Moggal ana thero who was so sleepy, who was in the Kal avalamutta vil age in the kingdom of Magadha. Then Buddha the most merciful, asked from the venerable Moggal ana thero; “Moggal ana, what? Are you sleepy?
Moggal ana are you trying to sleep?”. Then the venerable Moggal ana thero replied “yes lord”.
2) “Moggal ana, if you are in a perception that makes sleepiness, do not stay in that perception. Do not dwel in that recognition anymore.
Moggal ana, if you do like this, you wil remove sleepiness and laziness.”
3) “Moggal ana, even then if you can not overcome the sleepiness and laziness; Moggal ana, you should check various Dharma facts by the mind. Think about various Dharma facts. Moggal ana, if you do like this, you wil remove sleepiness and laziness.”
4) “Moggal ana, even then if you can not overcome the sleepiness and laziness; Moggal ana, you should speak loudly various Dharma facts by mouth. Describe various Dharma facts loudly. Moggal ana, if you do like this, you wil remove sleepiness and laziness.”
5) “Moggal ana, even then if you can not overcome the sleepiness and laziness; Moggal ana, you should rub your ears, hands, and legs toughly. Moggal ana, if you do like this, you wil destroy sleepiness and laziness.”
6) “Moggal ana, even then if you can not overcome the sleepiness and laziness; Moggal ana, you should get up from the meditation seat and wash your face by water. Should wash and rub your eyes. Then look in various directions. Look at the stars in the sky. Moggal ana, if you do like this, you wil destroy sleepiness and laziness.”
7) “Moggal ana, even then if you can not overcome the sleepiness and laziness; Moggal ana, you should come to the recognition of light.
Recognize light. Keep your mind in light. Come to the perception as now this is daytime. Moggal ana, if you do like this, you wil remove sleepiness and laziness.”
8) “Moggal ana, even then if you can not overcome the sleepiness and laziness; Moggal ana, you should start walking back and forth.
Moggal ana, if you do like this, you wil remove sleepiness and laziness.”
9) “Moggal ana, even then if you can not overcome the sleepiness and laziness; Moggal ana, you should sleep by resolving first to wake up as soon as possible, on the right side, keeping your left leg on the right leg, as a lion sleeps. Intel igent you must get up as soon as possible. You must not fal to the sleeping pleasure and tangible pleasures, should not be charmed by the laziness. Moggal ana, you should discipline yourself like this.
10) “Furthermore Moggal ana, you should discipline yourself as ‘I wil not go to the houses of lay people for alms having the trunk cal ed arrogance’. Moggal ana, if an ascetic goes to the houses of lay people with arrogance, if somehow those lay people do not treat him wel , that ascetic may think ‘who broke up me with this family? Now, these people do not love me anymore’ and due to the loss, he comes to anger. The one who came to anger gets a distracted mind. The one with a distracted mind is a one who has a mind not closed from sins.
The one who does not have a closed mind wil not get concentration.”
11) “Also Moggal ana, you should discipline yourself as ‘I wil not talk talks that cause strife’. Moggal ana, if an ascetic does talks that cause strife, then there becomes more arguments and talks. When there becomes more arguments and talks, then there becomes a distraction of mind. The one with a distracted mind has a mind that is not closed from sins. The one who does not have a closed mind wil not get the concentration. Furthermore Moggal ana, I do not praise joining with everyone. I praise joining with secluded places, depopulated places, silent places, that have no noise, that seem suitable for secret actions of human beings, that are empty from lay people and ascetics.”
12) When Buddha the most merciful was advising the venerable Moggal ana thero like this, he asked this question further. “Lord, by what matter an ascetic wil receive a permanent refuge? By what cause he wil come to the Nirvana? How wil he complete the celibate life?
How does he come to the end? How does an ascetic end the desire completely which is higher to humans and gods?” Then the Buddha the most merciful replied “Moggal ana, the ascetic has heard that al 5
aggregates of clinging are not good to cling, should not be caught”.
13) And then he penetrates al natures by wisdom meditations. He comes to the knowing of natures. And knowing al natures; whether it is a pleasureful sensation or a painful sensation or an equanimity sensation; he dwel s in the perception of inability to keep according to the wil . He dwel s in the perception of dispassion (none attaching). He dwel s in the perception of cessation (emptying). He dwel s in the perception of abandonment (abandoning).
He, then dwel ing like that, does not cling to anything in the universe by desire. He does not take anything by desire. By not taking by the desire; he does not shake. (getting the distinctive intel igence) By not shaking; he destroys al sins in this present life. He realizes the nature by the distinctive intel igence and comes to know “ended the reincarnation. Ended the celibate life. Did what should be done. There is nothing more to do in the universe”.
Moggal ana, by these matters an ascetic receives the permanent refuge. By these causes, an ascetic comes to the Nirvana. By these means, an ascetic completes the celibate life. Through these methods, he comes to the end. In this way, an ascetic ends the desire completely which is higher to humans and gods. (End of this sutra)
Chapter 4: Awakening dispassion.
卐
Before entering into the subject of meditations there is a main thing to do. That is awakening dispassion. Without dispassion one is not capable of achieving form meditative levels and formless meditative levels. For the awakening of dispassion do the below exercise.
Awakening of dispassion exercise:
1> Take a rest from duties.
2> Go to a secluded area/place.
3> Enter into ful solitude.
4> For a smal time pay attention to your breathing on the nose tip area or the upper lip area. Be calmer.
5> Now, firstly think about the smal pleasures that come from feasting 6 sense organs. Imagine the pleasure and imagine it vanishes. Imagine how you take pleasure from 6 sense organs (eye, ear, nose, etc). Pick up one.
6> Secondly think about the dangers of the pleasure that you picked up for thinking and imagining. Think about al dangers that occur from feasting sense organs. Including your own sorrows. Imagine them.
7> Thirdly think about the renunciation. Including renunciation of what you picked up. Think about the cause of al dangers. Think about how pleasurable the abandoning it. Think about the freedom of abandoning it. What is the cause for al dangers? The desire. Think about the
extinction of this fire which is the desire. There wil be no problems if you abandon the desire for it.
8> Do the practicing of seeing the feasting of sense organs and recognizing its various dangers and seeing the benefits of renunciation again and again. (especial y in your free time) Examples for above procedure:
+ Example 1: A man enters into complete solitude. Then he walks thinking about feasting 6 sense organs that mean giving pleasure to sense organs; which are the eye, ear, nose, tongue, body, and mind.
He thinks about the desire for having sex with a woman. For that, someone marries a woman. His wish was the sexual pleasure. He thinks about it from various aspects. After some time he starts thinking of its dangers. What are they? Who first was single and had freedom now has nothing of them. Now he should work for a wife also. Now he should take care of another woman. Because of her, he has more troubles.
Now he starts thinking about the wrongs of women, what are they?
Creating discord among friends, untruthfulness, high speed by imagination, high jealousy which means disturbing or blocking other people’s profits, unclean body than a man, high avarice, high hatred namely cruelty, high sexual passion, the dirty mind, stupidity, thinking many thoughts, the thought to charm men for own, unceasing deceiving and ungratefulness.
And also he thinks about his lost freedom, his lost simplicity, and dissatisfaction of women. Also because of women; his education and what he learned are lost. Women make a man blind. Also, the body of
a woman does not stay sil . The body of a woman does not stay in youth forever. With time she decays. With time she becomes an old woman. The body of a woman is impure. The body of a woman is stinky. The body of a woman is created by 5 elements. And also he thinks because of having sex now children also have born to him and her wife. Now there are huge troubles. Completely lost his freedom of mind. It is the desire that gave too many dangers. Too many duties to fol ow.
Also, he has to protect her wife from having sex with other men. He thinks about what a trap he trapped! He thinks and imagines various dangers. After careful y thinking about the dangers, he starts thinking of the benefits of renunciation. What are they? He has complete freedom. His mind is also free. He has no one else to feed. He has none to disturb him. He is secure. He can do many merits easily as he wishes.
He has fewer duties if he didn’t marry. He could have an easy simple life. He can do his favorite things. He can practice meditations and attain bliss. He can come to the extinction of existence element and end al the grief. He can end birthing, decaying, getting sick, death. No more suffering. He is free! He does this procedure again and again. Be it walking, sitting, or laying on the bed; he arises dispassion. And comes to a certain conclusion about the renunciation.
+ Example 2: A man enters into the complete solitude. Then he walks thinking about feasting on 6 sense organs. He thinks about listening to music. Listening to music is a pleasure. Listening to the music makes him feel high. Now he starts thinking about the dangers of listening to the music. What are the dangers of listening to music?
Music distracts the mind. Music makes the mind unable to see the truth. Music makes the mind intoxicated. Music makes insensateness.
Music makes the mind blind. Music vanishes intel igence. Because of music, his education is lost, and what he learned is lost. His memory is lost. His concentration is lost. Wisdom is lost. Also in order to listen to the music one must buy the necessary equipment. For that, he needs money. One cannot always enjoy music. He has to do various other tasks when he has such a life. Many duties are a pain. Working to earn money is a pain.
No matter how many times one listens to a song he is stil unsatisfied.
Dissatisfaction is a sorrow. Dissatisfaction is a woe. This pleasure is momentary. Cannot keep this pleasure continuously. This pleasure is like a dream. Because of chasing such a desire; one may destroy his own life by himself. Anything can happen to him. The desire for music does not end the rebirth. If so, there is stil a possibility to be born as a worm. How dangerous a life of a worm. Birds kil worms. A worm lives in a very disgusting environment. He now thinks about the dangers of listening to music and about the attachment to music. After careful y thinking about the dangers, he starts thinking of the benefits of renunciation. What are they? He has complete freedom. His mind is not distracted. He is secure. His memory stays with him. He is on alert always. His wisdom stays with him. He is fit for the excel ent concentration. His concentration stays with him. He can do many merits easily as he wishes without any distraction. He could have a calm simple life. By abandoning attachment to music he can start an ascetic life. He can practice meditations and attain bliss. He is in control of his mind. He can come to the extinction of existence element and end al the grief. He can end birth, decaying, getting sick, death. No more suffering. He is free! He does this procedure again and again. Be it walking, sitting, or laying on the bed; he arises dispassion.
And comes to a certain conclusion about the renunciation.
+ Example 3: A man enters into complete solitude. Then he walks thinking about feasting on 6 sense organs which means giving pleasure to sense organs; which are the eye, ear, nose, tongue, body, and mind.
He starts thinking about having sex with other people’s wives. Having sex with sexy wives is a pleasure. They look sexy. It is a pleasure. Since she is not the wife, there is less to care about. Having sex is a pleasure.
Now he starts thinking about the dangers of it. What are the dangers of having sex with other people’s wives? Having sex with other people’s wives is indeed dangerous. It is a forbidden thing. It is dangerous if the cover was blown. It is dangerous if her husband gets to know about it. Even an injury to my body can happen. Even my death can happen. This pleasure is momentary.
Having sex with other people’s wives is very uncertain. It is a clear way to get venereal diseases. It is a clear path to be sick extremely. Having sex with other people’s wives is not secure at al . By having sex with other people’s wives a man breaches a virtue precept. It is a dangerous sin. Because one gives out enmity he receives many enemies by karma.
The man who does sex with other people’s wives becomes a eunuch or a woman due to his own karma. Doing sins like this generates karmas which give pain in 4 categories of hel worlds. This is dangerous in every aspect. This action arises fear. This disturbs the mind. This destroys freedom.
After careful y thinking about dangers like this, he starts thinking of the benefits of renunciation. What are they? He has nothing to be afraid of.
He does not col ect high sins. He col ects merits. He has complete freedom. He is in charge of his mind. He is secure. He wil not be born as a eunuch or a woman. He can do many merits easily as he wishes without paying attention to this useless thing. He could have a fearless
meritorious life. His mind is not distracted. He can practice meditations and attain bliss and divine pleasure in this present life. Also, he can acquire supernatural powers. Nothing disturbs him. He can come to the extinction of existence element (Nirvana) and end al the grief. He can end reincarnation, decaying, getting sick, death. No more suffering.
He is free! He does this procedure again and again. Be it walking, sitting, or laying on the bed; he arises dispassion. And comes to a certain conclusion about the renunciation.
Suggestions for procedure:
1) Playing mobile phone games.
2) Becoming rich.
3) Owning a business.
4) Becoming a miser.
5) Winning arguments.
6) Having a child.
7) Becoming jealous.
8) Eating many various delicious foods.
9) Becoming the defense minister.
10) Winning tournaments.
11) Owning a luxury mansion.
12) Becoming a politician.
13) Having a girlfriend.
14) Becoming the president.
15) Taking anger.
16) Owning a vehicle.
17) Going to a university.
18) Having more money than other people.
19) Love.
20) Life.
21) Taking high ranks in the school.
22) Surfing the internet for fun.
23) Taking liquor.
Things to consider often:
As a beautiful, fragrant, delicious cake that is mixed with a poison; the dangers of sense organs pleasuring objects are hidden.
Listen careful y. I speak the truth to you. Come to the dispassion.
Practice dispassion. Come to the place which is free from al fears and sorrows. Come to the place where the divine men stay.
The bliss and divine pleasure that comes from the meditations cannot be found elsewhere.
Wake the honoring to sages. Insert adoring into your mind. Wake the fear to al woes and rebirth circle. Start remembering dharma facts.
Arouse dispassion!
Believe in nature. Sages who have no hatred – speak no falsehood!
Truth is a divine taste. Such are the words of rishis.
As milk that is mixed with a medicine, when put it into an oil; its medicinal power goes to the oil too. Like that, the dharma practitioner’s practices of dharma mix with him and goes like an inseparable shadow; life after life.
Human life is short. If one lives a long life one should behave in dharma col ecting many merits. There is no other valuable thing than this in this limitless universe.
The world is always burning by exertion, despair, lamentations, jealousy, hatred, wounds, diseases, cryings, tears, pains, wars, and woes.
By using this dangerous body if someone kil s other beings, then after death even if he becomes a king; he dies very younger against his wil –
equal y as he kil ed other beings.
By using this impure body if someone steals other people’s goods, then after death even if he gets a high life span; nothing happens according to his wil and goes even to his enemy’s house begging “please give me a food, please help me, I don’t have money”.
By using this disgusting body if someone does having sex with other people’s wives and husbands, then after death even if he receives al the riches; that person receives many enemies. A woman becomes a eunuch. The woman does not become a man. Man becomes a eunuch.
Man becomes a woman. “I have so many enemies, why do they hate me” these are their thoughts.
By using this stinky body if someone speaks falsehood, then after death even if he receives al the riches; that person gets many sicknesses in mouth. Receives a stinky mouth. In many lives; no one trusts them. Becomes foolish. Becomes stammers. Teeth are damaged.
Becomes childless. If receives children; they are female children only.
Even those female children disobey their words. Becomes dumb.
Bound by others and thrown into a prison for the wrongs did by other people. “I don’t know, I didn’t do that” these are their thoughts.
By using this breakable body if someone uses liquor and narcotics which are like poisons, then after death, he receives no intel igence at al . Receive no fear and shame for sins. Truly they receive no shame.
Does any action without shame. Can not think properly. Cannot understand. Very low by nature. And becomes insane in many lives.
Life after life – merits and sins go. Like a shadow. Til they come to complete spending. Such is the roaming in the universe.
Son, nothing in the world happens without a cause. Everything has its own reasons. The world; becomes – exists – dies; always. The world is always burning by various fires. It is its natural way.
What is woe:
Birth is a grief. Aging is a grief. Becoming sick is a grief. Death is a grief.
Changes in pleasure is a woe.
Getting together with unpleasant persons, and unpleasant things is a grief. Meeting unpleasant situations is a grief. This is the truth.
Not getting together with pleasant friends and pleasant things is a grief.
Not meeting pleasant situations always; is a sorrow.
Not happening our wil is a grief. Life is a grief. World is a sorrow.
Indeed, the world is a woe. The truth can be seen.
Life is nothing but spending previous karmas and col ecting new karmas.
The dharma is the only thing that destroys the woe permanently.
Therefore, do not sleep! Behave in dharma.
In the entire universe, there is no gem equal to dharma. Therefore, do not sleep. Act upon dharma; the nature.
Stop al types of sleep! Practice concentration meditations and wisdom meditations. Abandon the desire for this body. Which is like a blemished vessel.
Do not think, I cannot do a merit today. Do not postpone charity for tomorrow. It is not good laziness in the subject of merits. Because there is no living being who survived or survive, in the past – in the present – in the future from death!
If any being throws a stone up into the sky then it certainly comes down to the earth. Like that; the birth of living beings itself is a reason for death.
If someone fal s from a mountain top, he has nothing in between the mountain top and the ground for his security. Like that al beings certainly come to death. Therefore abandon the desire for bodies and fear of death.
Rain drops that fal from black clouds certainly fal to the earth. There is nothing in the sky to hold them. Like that we al die someday. There is none that is permanent in the universe.
Waves of the blue ocean come to the beach and get destroyed. Like that lives of gods and humans come to the beach which is cal ed death and meet their destruction.
Sons, death cannot be deceived. Of course, it certainly meets you.
Sooner or later. Abandon the desire for unproductive things.
The speedy wind causes the bright lamp to extinct. Like that death causes life to cease. With it, al wealth, al powers, al arrogances, al hatreds; vanish.
What belongs to you:
The eye does not belong to you. The ear does not belong to you. The nose does not belong to you. Tongue, body, and mind do not belong to you. If they belong to you; they stay according to your wish al the time.
Truly, your nature does not belong to you. It belongs to your own past karmas. Why do you try to keep something that does not belong to you?
There were great kings and emperors in the past who destroyed their al enemies. And captured the throne, who had everything they want.
But son, they failed at conquering the death.
The earth, the ocean, the sun, the moon, the mother, the father, the relatives, the friends, the enemies, the children, the electricity, the dew drops, the mist, the light; they al meet death.
The brahmas, the gods, the devils, the demons, the ghosts, the goblins, the vampires, beautiful women, ugly women, the ants, the tuskers, the birds, the cats, the dogs; they al meet death.
Rich men, poor men, wise men, foolish men, virtuous men, sinful men, beautiful people, ugly people, healthy people, unhealthy people, saints, drunkards, gamblers, whores; they al meet death.
The arahant monk reverend Saripuththa who came to the end of wisdom and the arahant monk reverend great Moggal ana who came to the end of supernatural powers – those who destroyed al sins; they too died.
The death has mercy neither for smal children nor for weak sick people. Indeed, death is a bushfire that destroys everything in its path.
Certainly, this death has no mercy!
If something arises from a cause, if ceases that cause, due to the cessation of that cause; the effect ceases. This is the nature. Always think about this nature. This is the great natural law.
Blue ocean never comes to any satisfaction by drinking al the water from the rivers. No matter how many rivers go to the great ocean; it cannot be fil ed. Like that death eats many beings every day but it cannot be satisfied.
Locusts are captured by the flame. Al beings are captured by the death. Flame exists only in one place. But, death is everywhere.
Because of ignorance, beings love passions that are extremely shaky like ocean waves and swings, and which give only a momentary pleasure like a dream.
Behold! Death alone destroys the world. What is the use of sleeping?
Which man who decays, loves sense organs pleasuring objects that are like a dream?
Are you insane:
Even seeing this world which is always completely conquered by the arrogance, hatred, enmity, jealousy, suspicious mistrust, decaying, sicknesses, injuries, bleeding, ignorance, sorrow and is extremely fearsome; if any person does not come to any disappointment about the existence; that person is very dangerous than death. Shame on that insane person!
Sons, don’t you see the death who walks here and there on earth, who is armed with a bow named decaying and arrows named sicknesses?
How do you sleep even seeing him always? Get up! Do not be late.
My son, to destroy death, have the perception of death always like your garments. By continuously thinking about that; al desires for bodies vanish.
Aging destroys the beauty of the body. Sicknesses destroy the power.
In the end; death destroys this life which is hardly protected by the help of many things. Therefore what use from this weak human life?
Al beings who are attacked by the speedy wind named karma, disturbed by the effervesce ocean waves named sicknesses, and who are drowned in a dangerous dark ocean named ignorance; listen, don’t be late! Stop the existence.
Karma in control:
Sons, in the great ocean of existence which is very unstable like a lightening in the sky, the ship named life that is moved here and there by previous karmas; certainly comes to the destruction.
This body which is secured by the help of various things certainly comes to destruction like a clay pot. Therefore practice dharma which helps to go to the heaven or attain the supreme enlightenment.
Dharma certainly gives correct results.
Even the gods who enjoy their form with extremely beautiful goddesses in the heaven worlds and god-kings who rule entire heaven worlds; die and be born in hel worlds when their meritorious karma decayed. What wise man with sanity wil love the existence which is very dangerous?
Al beings, al forms are equal with lumps of suds. Seeing the inability to keep according to the wish and seeing the impermanence; yet fools love various things. Shame on that insane persons!
The being who met as the mother in this present life sometimes becomes our daughter. The son also in some other life become the father. Father becomes a son. The daughter becomes the mother. Men become eunuchs. Eunuchs become men. Men become women.
Eunuchs become women. Women become men. Like that, the world of living beings is extremely unstable.
Existence is conversion of forms and situations. You wil stay alive as long as you have the support of karma.
Abandon the desire for existence for it is extremely unstable. The gods in heaven worlds who have sex with beautiful goddesses; someday become a worm on earth.
Once who drank heavenly drinks in a god world as gods; later can be seen in a hel world drinking lava. Once who had sex with goddesses as gods; later can be seen having sex with a female goat as a goat.
The king who moves on earth by superior vehicles now; later can be seen cut and bleeding limbs in a hel world. The swing, the air, the light of thunderbolt, the hand of the clock, the dew drops on grass in the morning; these are equal with this life. Existence is conversion of forms and situations.
Life is a mirage. Life is a swing. Life is an image on the surface of the water. Life is a magic. Which wise man loves this extremely unstable dangerous existence?
Human body truth:
Which wise man loves this body that is nothing but a clay pot with nine holes and fil ed with excrement. And which is the reason for al griefs like beheading.
Actual y, this human body that is created by rice and water is not a good thing.
Al bodies of women and men are only disgusting stinky bags that are fil ed with excrement and have 9 big holes. What greatness in there?
What sexiness is in there?
This human body consists of; head-hair, body-hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, spleen, lungs, bile, gorge, grease, fat, brain, midriff, intestines, mesentery, excrement, urine, pus, blood, phlegm, sweat, synovial fluid, tears, nasal mucus, saliva. These 32 parts are impurities.
Always stinky dirt comes out from the 9 holes of this disgusting body.
Who likes to touch it?
This human body is loved by al the fools. This human body is abandoned by al the wise men.
This body is useless like a core of a banana tree cannot be used for making furniture. Even protected careful y for a long time by giving tasty foods and various comforts; does not come after our death like an ungrateful woman.
Sons, the man with wisdom, how would he seeing the truth of this form which is the house for 4 poisonous serpents named earth element, liquid element, heat element, air element and which is very feeble; love passions?
Truly, the life span decays very faster. Moment by moment. Yet time does not come back. The truth of the nature should be thought by the wise.
In the existence, if there is any pleasure; it is as tiny as a water drop on a grass. But the woe of the existence is equal to the great ocean!
Truly, even that tiny pleasure stays upon the thought “this is a pleasure” but there is no real pleasure on the existence. Loving what does not stay according to the wish is not a pleasure. It is a grief.
The foolish person who loves bodies does various sins which cause the birth in hel worlds. He does sins due to the body. Body is wrapped
with dirt of sins. The man who loves such a body indeed comes to the ruination.
The body; which is a quarry to excrement, which is a fountain for sins, which is a house for decaying – sicknesses – injuries – bleedings – cuts
– attacks – blames – fights, which is disgusting, which is stinky, which is like a war, weapons, poisonous serpents or a complete sickness, is useless; see it as an injury, see it as it is, see it as a woe, see it as something you have no ownership. See nature. See the truth.
Son, do not pol ute this impure life again with thoughts of lusts. Don’t be late. Get up! Believe in nature. Behave in dharma. Act upon dharma.
Soulless nature:
The delusion, the mirage, a magic, the core of the banana tree, the wodge of suds, the fearsome fire, the waves of the ocean, the swing, the dew drops on grass leaves in the early morning, the poisonous serpent, double-edged sword, a vessel fil ed with excrement; are comparisons for this life.
When sees the rock that was thrown into the sky goes to the sky without fal ing ground; then say “this is my soul”.
When sees a child plays with a toy made of a horn of a rabbit; then say
“this is my soul, this belongs to me”.
When sees someone travels by a vehicle made of a grass leaf; then say
“this is me, this is my soul”.
When sees someone holds and stops the speedy wind by his hands; then say “this is my soul and it stays according to my wil , it is permanent”.
When sees someone eats space element and lives without any hunger; then say “I have a soul, this is my soul”.
If any foolish being runs to the mirage to drink water then it does not receive anything. Like that, the fool who searches for a soul either in the form or in the formless consciousness element; finds nothing.
A man goes to a forest to make a fine furniture for his king. Then he sees a banana tree and tries to find its core to make a fine furniture for his king. Would he receive any substance? That is the same thing that happens to the man who sees or finds a soul.
If somehow the foolish deer runs to the mirage by thinking it is water, in that same way; a foolish man runs into sensuous lusts by a wrong perception. If someday sees the truth by wisdom; he instantly abandons al desires.
If someone takes a mountain size pleasant perfumes and uses them al over the body; yet in a smal time, the body becomes stinky due to its own true nature. How do you see this dirty body as a nice thing?
This body is nothing but a stinky bag fil ed with dirty saliva, stinky phlegm, impure mucus, filthy blood, smel y urine, and disgusting excrement. What purity and goodness is there?
Recognize nature. Believe in truth. Understand nature. Behave in dharma. Fol ow the path of dharma.
This body is a place that begets only excrement. This body is the place for attacks, insults, punishments, and bindings. This body is an injury that cannot be healed. This body is a disgusting cyst that has 9 holes.
There is no cemetery like this body.
If what is inside this body comes out and spreads everywhere then even own mother and father disgust it. What to tel about wives, relatives, children, and friends?
This body that has 9 doors, which is a house for many types of worms, that is stinky, that makes excrement always, which does not stay
according to wil , which is a food of other beings; if someone feeds it by doing sins; how strange is it? Of course, they are insane!
The body flows disgusting excrement every day. The wise man uses this body as a vehicle to travel to the location which is permanent and free from al fears; the extinction of existence element. Also known as the Nirvana.
If someone foolish, enjoys this dangerous body; of course sooner or later he certainly comes to the great sorrow.
Sense pleasuring objects:
If a bird grabs a piece of meat and tries to fly; many other birds chase and attack it. If the bird who grabbed the piece of meat does not abandon it, then it comes to a great woe. That bird wil either come to death or to a pain similar to death. Therefore al sense organs pleasuring objects are like a piece of meat.
A person may earn wealth and power but he may not be able to use them according to his wil because of jealous friends, jealous relatives, and enemies. This is also a danger of passions.
Al sense organs pleasuring objects arise fear.
A person may pursue his greatest goals but while he does that he may get a disgusting skin disease that makes him disgusted by others. This is also a danger of lusts.
One should love neither organics nor objects.
Embers have an effect that sticks while giving pain. If a man was put in a pit of embers he certainly comes to a great pain. The person who loves sense organs pleasuring objects is the same. Therefore al sense organs pleasuring objects are embers or pits of embers.
If a person sees beautiful mansions, ponds, vehicles, and exceedingly beautiful parks in the night by dreams, becoming very happy, and if wakes up sooner; he sees none of them. He has none of them. The pleasure from sense organs pleasuring objects is also momentary. It only exists in that time, nothing exists after that. Therefore al sense organs pleasuring objects and their pleasures are like a dream.
There is a mango tree in a forest. It is fil ed with delicious ripened fruits.
A man sees it and climbs to eat mangos. Again after a while a hunter comes with an axe and sees it. He thinks “I don’t know how to climb trees, I better chop down the tree and col ect al the mangos”. And he comes and starts chopping down. The man on the tree if stays greedily there without abandoning the tree, he either comes to death or to a pain similar to death. Like that, al people who are grabbing sense organs pleasuring objects come to various pains because of them.
Therefore al passions are trees fil ed with ripened fruits.
The person who searches for sense organs pleasuring objects and the person who already has them both come to various woes like blames, fights, cuts of limbs, revenges, losses, and bleedings because of them.
Therefore al sense organs pleasuring objects are like a sharp sword or a meat log with blood.
The person who searches for sense organs pleasuring objects and the person who already has them both get attacked because of them.
Therefore al sense organs pleasuring objects are pointed sharp knives.
Words of wise men:
Because the person who was bitten goes to death or comes to a pain similar to death; the head of a cobra is very dangerous. The Head of a cobra brings various fears and woes. If someone takes a cobra by its head the cobra would wrap around his body. If left, it wil sting. Like that, if someone took a sense organ pleasuring object like a woman, it
wil not let him go, it wil not let him abandon it, it wraps around him. If he somehow abandoned it, then it wil do a harm. Therefore al sense organs pleasuring objects are cobra heads.
For the person who has none of sense organs pleasuring objects; it is a pain. Also, it is a pain searching for them. Again after he acquired sense organs pleasuring objects; protecting them is a pain. Also their decaying, their destruction, attacks of others due to them, stealing by thieves, maintenance of those objects, becoming old and losing them after using; they al are woes. Like a fire; sense organs pleasuring objects burns a person in the start, in the middle, and in the end.
Therefore al sense organs pleasuring objects are a fire.
The one who wants sense pleasuring objects wil have to suffer for many years to learn some craft or science in order to be able to find them. When he finished the painful education and began to work, he would be exposed to the hotness of the sun, sometimes to the rain, to the dew, to the wind, to the thirst and hunger, to the mosquitoes and flies, and to the snarls, blames, beats of his master if he worked under another person. There is also a lot of trouble due to jealous people, enemies, and thieves. This is one of the misfortunes caused by these sense organs pleasuring objects.
The one who works so hard to get the objects of passions wil sometimes get what he expects from that effort with hard work.
Sometimes hard work fails and his hope is not fulfil ed. When such efforts become meaningless, the one who tried wil be saddened that my effort has been fruitless. It is also one of the offsprings of sense organs pleasuring objects. Also a misfortune to be had in this present life itself.
If the object is found according to the hope of finding the object, then a person wil have to suffer a lot to protect it from kings, thieves,
enemies, fire, water, and unpleasant heirs. He often has to be afraid and suspicious. Even if protected the object careful y; it loses before doing anything as he wishes due to kings, thieves, or enemies. If so, it causes great grief to the person who provided the object. Have to cry.
This is also one of the derivatives of passions. It is a misery that receives in this present life because of sense organs pleasuring objects.
And kings fight with kings because of sense organs pleasuring objects.
The people quarrel with the people. The child also makes a fuss with the mother. The mother also riots with the child. The father also quarrels with the child. The child also quarrels with the father.
Brothers quarrel with brothers. Sisters quarrel with sisters.
Wives quarrel with husbands because of sense organs pleasuring objects. Husbands quarrel with wives. Friends quarrel with friends. The clergy quarrel with the clergy. Men fight with men. Women fight with women. Teachers quarrel with disciples.
When they quarrel they attack each other with their hands. They attack with stones. They attack with swords and knives. Some of them come to death. Some grieve to the point of death. Some go to jail.
Some go to the gal ows. This is also one of the great descendants of passions. It is a great misery that is found in this world because of passions.
Furthermore, because of their passions, humans enlist in armies and go to fight on battlefields where shoot with handguns, machine guns, and artil eries, also release deadly bombs from the sky, which ignite, which are attacked by poisoned gas bombs, which are very dangerous and uncertain. Some of them come to death. Some grieve to the point of death. Some who went to the battlefield fal il and die of exhaustion.
Some are beaten and have broken limbs and come to the point where
they can no longer use their lives properly. This is also a great derivative of sense organs pleasuring objects. It is a great misery found in this world because of lusts.
Moreover, some steal because of sense organs pleasuring objects.
Loots. Cheats. Goes to other people’s wives. Get caught and is insulted wherever he goes as a thief and a crook. Wherever they go, the thief is chased away as a thief. Is captured and crushed. Also thrown into prisons. This is also one of the derivatives of lusts. It is a great tragedy to be found in this world because of sense organs pleasuring objects.
A 16 years old girl who is neither tal er nor shorter, neither chubby nor skinny, neither blacker nor whiter but softer and very beautiful, is an absolutely beautiful object. After some time she can be seen as a woman with grey hair, bulging nerves, emerged bones, wrinkled skin, fal en teeth, crooked eyes, and as an unsightly vision. This is one of the descendants of passions.
The woman, who is considered by many to be a gem that like to see, talk about, and embrace, after some time becomes sick and could not get out of the bed and fed by others, lives with excrement-smeared clothes and a body. She now smel s bad and sleeps in a state where people cannot get closer. This is also one of the dangers of sense organs pleasuring objects.
Another time, that woman many people wanted to own and said the beautiful, soft, sexy, very nice woman, love to kiss, love to hug; can be seen dead and pouring out disgusting excrement by her 9 holes and stinking the whole area. It is one of the dangers of sense organs pleasuring objects.
Then in the house where the body of that woman is kept cannot be lived by people. Then it can be seen that people in that house want to
throw it away and bury it in the ground. It is also one of the descendants of passions. It is also a danger of lusts.
There are rich people in the world. They, even having much wealth, because of craving; do not give anything to anyone. And gather up more money by craving. They wish for passions again and again.
The king who owns this land up to the ocean does not come to any satisfaction by having that much; and thinks of conquering other countries that are beyond the ocean.
The king and many other people die without getting rid of cravings.
They die without coming to a satisfaction about the wealth they have accumulated. The people of the world never come to a satisfaction by al sense organs pleasuring objects. No matter how much they get; that is not enough for them.
Hitting their own chests or heads, relatives weep over the dead person, saying, “Oh, our father, our mother, our brother, our good sister, my good son” and so on. Then the dead body is placed in a coffin and taken out, placed on a pyre, and burns.
The dead man gives up everything he has accumulated, goes there with only a shroud, and is burned in the fire by the scavengers. There is no relative or friend in this world to help the mortal.
The heirs share the wealth accumulated with craving by that dead person. The dead person goes to hel worlds or heaven worlds according to his final thought; there is no wealth to go with him. No relatives, no friends. And no country goes with him.
Wealth does not al ow the rich person to live longer than the rest of the world. Wealth does not make the rich stay in youth. The wise men say; this life is short, unstable, and volatile.
Everyone, rich or poor, dies. The fool and the wise die in the same way.
At the time of death, the fool sleeps anxiously thinking that I have not done merits. The wise man dies at the time of his death without remorse and without fear, because he has not sinned and done good deeds.
Wisdom is greater than wealth, because of it, can come to the end of al the activities which is the arahantship; the end of rebirth. Because not coming to the arahantship through wisdom; living beings do many sins out of ignorance in various lives.
The sinful being goes in rebirth. Goes to the wombs and to reincarnation. The foolish one believes in his words, acts upon them, and goes to hel worlds and wombs.
The thief who is caught near the hole where the house is broken wil be punished by the householder for his crimes and also punished by the government. And the one who did sins wil be punished for the crimes he committed in the hel worlds after his death.
Al people, young and old; die like fruits of trees fal onto the ground.
This human life is short, unstable, and volatile.
Al passions attack the minds of living beings. By seeing the dangers of al passions in human worlds and heaven worlds; one comes to the renunciation.
The abandoning of sense organs pleasuring objects – the renunciation which has no wrongs; is supreme.
Story of Punya and Pavana:
In ancient times there was a Rishi named Punya on the banks of the river Ganges. Also, he had a brother named Pavana. After some time their father died. At the death of the father, young Pavana could not tolerate the pain. Pavana began to dive into the ocean of sorrow, crying as “Oh my dear father, Oh how can I bear this burden of grief?
Oh my dear father! What happened to you? Where wil I go?”. Pavana was so sad. Pavana was crying without a stop. And then, the Rishi Punya who had the divine eye, calmly said these words to the Pavana.
“Is there a limit on the number of fathers and mothers, wives, sons, and daughters you had in your former lives, similar to the innumerable traps and dangers in a riverbed? One may rather count the number of fruits yielded by the trees of a vast forest in the fruit-bearing season than the many relatives which one had during his previous innumerable births. Do you think, brother, that an aeon wil be enough time for us to exhaust our sadness if we start to weep on their behalf?”
“Brother, in the many worlds long passed out of existence, the births you suffered are incalculable. You were born again and again in an immeasurable amount of lives. In this earth alone you were born as cuckoos, as beasts, cloud-gods, hil -gods, tree-gods, reptiles, and various birds. The series of births you had in them and in each of those subdivisions are indeed indescribable. Such being the case, why do you not grieve over the deaths of those who were related to you in those many incarnations?”
“Nay this is not al . Brother, listen again to a few of the repeated births you have had in different countries. In the countries of Kosala, Poundra, Gurjara, Tushara, Konkana, Kaikeya, Salwa, and Dasarna kingdom; you were born as kings, monkeys, insects, stags, water-crows, various birds, various serpents, donkeys, asses, and other various creatures. Why don't you grieve over the deaths of those missing family members? We
may count dry leaves withering off a great forest tree that raises its head high in the skies rather than counting the parents of a person who was born on this planet. Therefore, there are no grounds for you to grieve.”
Stanzas of Alone Buddhas:
Special Note: Who are the Alone Buddhas? The Alone Buddhas become in times when there is no Dharma taught by an Omniscient Buddha. In those times teachings regarding the Dharma does not exist in the world. Then Alone Buddhas realize the Dharma by their own intel igence.
So they by realizing the nature of the universe without any other’s help; becomes Lonely Buddhas. Then they go to a forest or to a cave and live there for the rest of their lives. Unlike an Omniscient Buddha; they even realized the nature of the universe, yet they do not possess the Omniscient intel igence. The al -seeing, al -knowing intel igence is not with them. Also, they do not create an organization of monks. They live alone. They also do not possess the special intel igence of knowing the others’ development of faculties (Like faith faculty, concentration faculty, memory faculty, wisdom faculty, etc) towards the realization of the universe. Therefore they do not try to preach the truth of the universe to the people. They live alone.
But if any wise man approaches him and asks the truth; they wil tel him. When these Alone Buddhas came to realization for the first time; they express a saying about by seeing what or by thinking about what, how they came to this supreme realization. The Omniscient Gauthama Buddha here says about those sayings in the past by seeing using the divine eye. These saying wil be valuable to any person who wishes for an ascetic life in complete solitude.
Stanzas of the Alone Buddhas who are the 6th level Rishis. Those are Lonely Buddhas:
[Asking the question]
Venerable Ananda thero went to the Al -Knowing and Al -Seeing Buddha, during his stay at the Jethavana temple, while worshiping the Most Supreme Sage of Sages, asked: “The Alone Buddhas come into existence into the world. What is the reason for the becoming of an Alone Buddha?”
The Supreme Omniscient Buddha, who was the sage of sages, at that time, said to the Ananda thero who was his assistant, "Those wise men who did not attain Nirvana in an organization of Omniscient Buddha in a past life, who have the wealth of merits done on the ancient Al -
Knowing Buddhas, and who have very subtle wisdom, becomes Alone Buddhas due to a smal object, in a future life, without the slightest hint of admonition from the al -knowing Buddhas."
“There is no other one in the world like me that is equal with those Lonely Buddhas. I am now tel ing only a part of the virtues of those Lonely Buddhas.” “The utterances of the Alone Buddhas who have realized themselves without the advice of others are as sweet as a beehive. Al who seek the medicine of Nirvana, listen to them with a good and pleasing heart.”
“Some of the statements made by the nobles who became the Alone Buddhas and gathered were about dangers of sense organ pleasuring objects, facts for none-attachment, and how they became a Lonely Buddha. Now Listen.”
"Having thoughts that do not love to what is to be loved, having thoughts which do not attach to the world to be adhered to, having
been destroyed the sins like lust and conquering the wrong views; they came to the Alone Buddhahood in order."
[Starting stanzas]
Without inflicting any punishment on al creatures, nor harming any of those creatures, with a compassionate heart; that Alone Buddha became isolated, behaving alone like the horn of a unicorn.
He does not punish al creatures, does not harm anyone, and has no hope even for his own Son. What about friends? That Alone Buddha became isolated, behaving alone like the horn of a unicorn.
The touch that arises actual y makes love because of it. Then this sorrow that goes according to that love arises. By seeing the error caused by loving; Isolated, should behave like the horn of a unicorn.
Compassion for dear friends and attachment to friends is the cause for the deterioration of one's present life and afterlife. By seeing this danger of associating with friends; Isolated, should behave like the single horn of a unicorn.
If there is any love for sons, wives, and any other, like a large bamboo bush, twisted together; objects or persons are surrounded by that love.
Seeing its frightening offsprings, not sticking out, like a single bamboo tube; Isolated, acts alone like a unicorn's horn.
As the chital deer that was not bound by the chains in the garden, goes wherever it wished for eating grass; the wise man wil also see the freedom as such; Isolated, should behave like the horn of a unicorn.
When in the company of friends, in bed, in standing, on the go, on trips, there becomes askings such as “Come here, listen to me, give me this”
and so on. Seeing the blessings of the free asceticism that is not
desired by despicable men; Isolated, should behave like the horn of a unicorn.
When stay among friends, there becomes sports and five types of lusts.
Also, love for sons is high. Abhorring the separation from lovers; Isolated, should behave like the sole horn of a unicorn.
Coming to satisfaction with whatever is received, having the four directions that can behave without col ision, or having compassionate minds spread out in al four directions that do not col ide with anyone.
Tolerating physical and mental hazards, without any fear; That Alone Buddha was Isolated, behaving like the single horn of a unicorn.
Some clergymen, as wel as householders, are difficult to be satisfied in their cravings. Disgusting that nature, disappointed with the other sons as wel ; Isolated, behaves alone like the only horn of a unicorn.
Like an Orchid tree that shed al leaves, the valiant man abandoning al lay marks and by destroying the lay bonds like lust; Isolated, behaves like the horn of a unicorn.
If there is a friend who is courageous, who has good manners as a practitioner in the path of Dharma, and who has the positional wisdom to deal with situations; then should behave happily with him, in mindfulness, overcoming al the troubles. If without a courageous, wel -mannered, wise friend to deal with, like the king who leaves hopelessly the kingdom he had once conquered, in the great forest; Isolated, should behave like the horn of a unicorn.
Definitely commend the pleasure that comes from good friends. Those who are superior in virtue or equal to oneself are the friends to be associated with. The man who eats the right food born of Dharma does
not have such friends; Isolated, behaves alone like the only horn of a unicorn.
I saw how the bright gold bracelets, made by a goldsmith, would col ide when joined together on the hands, and remain silent without col ision when separated; Isolated, should behave like the horn of a unicorn.
Thus, both chatting and sticking with a second person are dangerous to the acquiring of higher intel igences. By seeing this danger; Isolated, acts alone like a unicorn's horn.
The objects of pleasure and the defilements like pleasing love are elaborate. Sweet. Interesting. Images of different natures disturb the mind. Seeing the frightening results of al sensuous lusts; Isolated, acts alone like the unicorn's horn.
The five lusts are the cause of many disasters. It is a blister that pours filthy sins. A threat that does damage. A disease. A thorn because it pierces the mind. For both worlds, because it gives rise to great fears; it is frightening. Seeing this danger in five lusts; Isolated, acts alone like a unicorn's horn. (Separated from 5 lusts – Forms, sounds, aromas, tastes, touches)
By suppressing al the cold, the heat, the hunger, the thirst, the sunshine, the wind, the flies that drink blood, and the snakes; That Alone Buddha was Isolated, behaving like the single horn of a unicorn.
As the king of majestic elephants, with its wel -developed neck and trunk, abandons the herd of elephants and lives as he pleases in the great forest; That Alone Buddha behaves like the horn of a unicorn, in solitude.
If one comes to the trance for some reason, the person who clings to the groups of men wil not be able to attain any such a trance. Hearing these words of the former Alone Buddha, by leaving everything; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.
Overcame the pointed stick named wrong philosophies, came to the permanent nature, having the received fruits in the supramundane path, I have received the supreme Lonely Buddhahood intel igence without the advice of another. Therefore; Isolated, acts alone like a unicorn's only horn.
Was not greedy, was not hypocritical, was not covetous for the taste, was not ungrateful, have destroyed stains like lust, hatred, and ignorance, was not stupid, was devoid of the desire that subdues the three worlds; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.
Seeing the evil that is to happen, should abandon sinful friends who commit immorality. Do not associate with such friends who are stuck in such places. That Alone Buddha became isolated, behaving alone like the horn of a unicorn.
Associate with a superior friend who is versatile in the Dharma, has the supreme enlightenment intel igence, and has the wisdom that can understand. Knowing the good things of this world and the other world, having no doubt in everything; Isolated, behaves alone like the horn of a unicorn.
Ignoring the sports, love, and lusts of the world, having no hope in those, also far removed from body beautification and was truthful; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.
Abandoning al these lustful objects of his own wife and children, mother and father, wealth and grain, and relatives; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.
By knowing that these five-fold lustful pleasures are a sticky place, that the pleasure of these five lusts are very little, that the inspiration is very little, but the woe is too much, and that this is like a hook that destroys fish, the wise man; Isolated, should behave like the horn of a unicorn.
Like a fish that escapes from the net in the river, or like a fire that never returns to the already burned place. I wil not return to the place of lust. Breaking al the bonds; That Alone Buddha became isolated, behaving alone like the only horn of a unicorn.
With downcasted eyes, with no desire for going into the middle of the people to associate with people, with protected five sense organs, also with a protected mind, without pouring defilements in the subject of thoughts, without burning by defilements; Isolated, should behave like the horn of a unicorn.
Left the house, clothed in stained ascetic robes, leaving al the marks of the laity like a completely deciduous tree; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.
Was not greedy, have no desire for tastes, have no one else to nurture, goes in order house by house begging for alms, have a heart that would not cling to any family, such as royal families, etc; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.
The five hindrances were left out of the mind and al sins were removed, and there was no wrong vision, destroyed the error of craving; Isolated, behaves like the horn of a unicorn. (Five hindrances –
desire for 5 lusts, hatred, drowsiness and laziness, uneasiness and repentance, uncertainty)
Giving up woe from the first form trance, and the pleasure from the fourth trance, abandoning both happiness and sorrow, attaining the fourth form trance which is fil ed with equanimity that is separated from the five hindrances and the initial application of thought, deliberation, bliss, and pleasure; Isolated, should behave like the horn of a unicorn.
Having the effort that has been initiated to come to the Nirvana, having an unfolded mind, staying away from laziness, liberated by efforts from the contrary sins, and having enduring physical strength and supreme wisdom; Isolated, behaves like the only horn of a unicorn.
Not emptying the bodily rest which is not associating with people and the mental rest which is staying in the trance, always behaving according to the dharma, contemplating about the dangers of sense plane, form plane, and formless plane; Isolated, should behave like the horn of a unicorn.
Not delayed, strived for the Nirvana, not foolish, is polymath, has mindfulness, has realized Dharma, has come to a permanent and unchanging nature, that has the correct endeavor; That Alone Buddha king became isolated, behaving alone like the horn of a unicorn.
Like a lion that is not afraid of any noise, like a wind that does not bind in a net, like a lotus leaf that does not hold water; Isolated, should behave like the horn of a unicorn.
As a mighty lion that has a high strength, that overpowers other wild beasts; one should dwel in distant places away from vil ages; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.
Loving-kindness, compassion, appreciative joy, and equanimity which are free from sins should be associated at the appropriate time, not opposing any creature in the world; That Alone Buddha king became isolated, behaving alone like the horn of a unicorn.
Forsaking lust, hatred, and delusion, breaking down the ten bindings, and not getting panic when death comes; That Alone Buddha king became isolated, behaving alone like the horn of a unicorn.
Friends associate with certain people for a profit. Friends who associate without such motives for a profit are very rare these days.
People are ful of selfish thoughts and dirty physical, verbal and mental deeds. Therefore; That Alone Buddha became isolated, behaving alone like the horn of a unicorn.
[Ending of stanzas]
Those who have complete purity in virtue, as wel as super-pure wisdom, who are concentrated, who are awake, who have seen the nature that to be seen penetrating, who know the Aryan natures especial y in conjunction with the sublime enlightenment factors, who especial y developed 3 types of emancipations which are emptiness, woe, impermanent; they are the Alone Buddhas who have realized the Four Noble Truths by themselves without the advice of others.
Those who possessed great amounts of meritorious karmas done in their past lives, who possessed many Dharma resources, who possessed the mastery of their own minds, who overcame al the floods of reincarnation, who saw the elemental natures; they who are supreme Lonely Buddhas were like lions or a sole horn of a unicorn.
These sublime Lonely Buddhas, who have calm senses, have a calm mind, have deep wisdom within themselves, who do not need the
advice of others, who help others, and who shine for the sake of others in this world; are the ones who have been honored forever by the nobles.
They are the leaders of the people, with destroyed hindrances, with golden colors, the incomparable light to the world. Undoubtedly, those great Alone Buddhas, the great fields of merits of the world; are the ones who have been honored forever by the nobles.
The good words of the Alone Buddhas exist in the world where there are Gods. If a person hears those noble teachings but does not do as he should, he wil fal into reincarnation misery again and again. The sublime correct words of the Alone Buddhas are like a beehive dripping honey. If a wise person in this world practices the Dharma correctly as it is, then he too wil be a sage who realizes the Four Noble Truths.
Thus said the Omniscient Buddha.
The stanzas uttered by the Alone Buddhas, who conquered al lusts, conquered al sins, and were on earth; are supreme. The Al -Knowing, Al -Seeing Siddhartha Gautama Buddha the emperor of Dharma, preached them again to the worldly beings for the realization of Dharma.
These stanzas preached by the Alone Buddhas were repeated by the reverend Omniscient One to increase the sympathy and non-attachment of the wise men.
Worship and honor to al who are worthy of worship!
Chapter 5: Roots of sins and what is
karma? 卐
Student, the 3 roots of demerits are craving, hatred, ignorance. Also, they are cal ed the three roots of sins.
Al sins beget by these 3 roots of demerits.
If the consciousness associates with these 3 roots of demerits; then only a sin generates. There is no other way for generating sins. This is the mechanism behind it.
Consciousness is knowing. Consciousnesses exist in the bodies of living beings.
What is the karma? The karma is the energy that creates the consciousness element. This energy is inside the consciousness element.
■ How does something becomes a sinful karma? When consciousness associates with 3 roots of sins a sinful karma is generated.
■ How does something becomes a meritorious karma? When consciousness associates with 3 roots of merits a meritorious karma is generated.
What are the 3 roots of merits? The 3 roots of merits are none-craving, loving-kindness, wisdom.
How does karma give its effect? It is added to the generation of consciousness instantly at the moment the karma was generated; either sins or merits. It comes to effect in a suitable environment in the future and the living beings feel it.
In consciousness, does there generate a sin or a merit only? Yes. A karma wil always be either a sin or a merit.
■ For a sin, a living being feels a painful sensation in the future.
■ For a merit, a being feels a pleasure sensation or an equanimity sensation in the future.
How often a karma is generated in the consciousness? Often it happens. Every time when either 3 roots of sins or 3 roots of merits become in the consciousness a karma is generated either by body or by mouth or by mind. I can also say, a karma is generated; either by bodily actions or by speeches or by mind. From the above 6 roots, one root is enough to generate a karma.
Is there anything else that happens in the consciousness other than karmas? Yes. They are just actions. It happens when there becomes neither 3 roots of sins nor 3 roots of merits in the consciousness. Then it becomes a ‘just action’. For an instance, you lift your water bottle.
Were there become either 3 roots of sins or 3 roots of merits in your consciousness element? No. Then lifting your water bottle was just an action only. It did not generate any karma. It is an action that gives no effect in the future. Just an empty action.
What else to know about the karma? Karma is what creates the consciousnesses. It creates both birth consciousness and normal consciousnesses. A living being feels according to his karmas in his life.
The birth consciousness creates the main form and the mind of a living being.
Normal consciousnesses are the consciousness generation row that starts from the 2nd consciousness in a new life.
What is the difference between normal consciousness and birth consciousness? By objective, they are equal if thoughts do not occur.
The birth consciousness becomes by a karma in a past life. It is the first consciousness inside the new body in a new life. After that, the 2nd consciousness becomes in the body helping the body to exist, creating generations of consciousnesses.
What is the consciousness element? Consciousness is knowing.
Where does it exist the consciousness element? Inside any creature’s body.
How do thoughts and sensations occur? By contacting outer faculties with inner faculties.
What are the outer faculties? Forms, sounds, fragrances, flavours, tangibles, and thoughts.
What are the inner faculties? Eye, ear, nose, tongue, body, and mind.
Special notes:
If someone kil s a relative member and cooks that meat and gives it to an ascetic; do they both share that sin, the man-kil er, and the ascetic?
No that does not happen. That sinful karma of kil ing a human being is col ected into the consciousness of the kil er. By eating that meat the ascetic receives no sinful karma. It is just a food that gives energy to the ascetic which is created by 6 elements. In this situation, sharing a sin does not happen. The same applies to al situations like that.
A sin or a merit can be shared if the second person becomes happy at the first person’s actions. By that, the second person creates a karma somewhat similar to the first person’s action inside his own (2nd person’s) consciousness element. It wil not be completely equal to the
first person’s karma in every aspect. But it wil be equal. Very much equal.
This is how a karma is shared between many people. For an instance a person plucks a flower to give to a rishi and worships him with flowers, someone is looking at him from a distance and agrees with him and his action by becoming happy at his action from his (onlooker) own mind.
They just shared the karma.
Chapter 6: The 5 dark covers of
consciousness. 卐
There are 5 dark covers that cover the consciousness. When these covers cover the consciousness, that person cannot see clearly. When one meditates these covers are surpassed. Therefore meditation practitioner sees things clearly. The higher the concentration level, then higher is the clear sight. The power of the clear sight is decided by the superiority of the concentration level.
These are the 5 dark covers:
1) The cover of desire for 5 lusts. (desire for giving pleasures to six sense organs, passion)
2) The cover of hatred.
3) The cover of drowsiness and laziness.
4) The cover of uneasiness (distraction) and repentance.
5) The cover of uncertainty.
If any meditation practitioner gets any level of concentration; it is by surpassing these 5 dark covers.
In this world, taking signs wrongly begets 5 dark covers of the mind.
By control ing food proportion one can control these 5 dark covers.
These dark covers are a disturbance to the ascetic life. (According to the mind; the body stays. According to the body; the mind stays.)
By control ing the proportion of food; one controls many things.
Control ing the proportion of the food is a main thing for an ascetic.
These 5 dark covers damage one’s supramundane wisdom and also worldly wisdom.
■ When the yogi surpasses these 5 dark covers of the consciousness element by practicing meditations; his consciousness element becomes bright. And a Divine Mind Light comes. This light is far brighter than the sunlight.
Chapter 7: About concentration
meditations. 卐
For unifying the mind; yogis use special techniques. With the help of that techniques, yogis unify their minds and attain levels of concentration. Those techniques are cal ed concentration meditations.
There are 10 concentration levels and 8 superior meditative levels.
The first 4 meditative levels have form. Because in these meditative levels the yogi concentrates upon a form; they are cal ed form plane meditative levels.
The latter 4 meditative levels have no form. Because in those meditative levels the yogi concentrates upon an intrinsic nature; they are cal ed formless meditative levels.
‘Trance’ is a synonym for ‘meditative level’.
1st and 2nd concentration levels are not trances.
Trances are fixed and a yogi can stay in there for months or even years without taking food and water.
Trances are very powerful than 1st and 2nd concentration levels.
The mind becomes steady in a concentration level. (The mind settles into a state of absorption.)
10 concentration levels:
Those 10 concentration levels are;
1) Grasped sign – the first concentration level.
2) Pure image – the 2nd concentration level. (And arising of the Divine Mind Light)
3) 1st form plane meditative level. (3rd concentration level) 4) 2nd form plane meditative level. (4th concentration level) 5) 3rd form plane meditative level. (5th concentration level) 6) 4th form plane meditative level. (6th concentration level – final stage of form plane)
7) “infinite is the space” meditative level. (7th concentration level.
First meditative level on an intrinsic nature – concentration on an intrinsic nature. No form)
8) “infinite is the consciousness” meditative level. (8th concentration level. 2nd meditative level on an intrinsic nature – formless) 9) “there is nothing” meditative level. (9th concentration level. 3rd meditative level on an intrinsic nature – formless) 10) “this is the finest” meditative level of neither perception nor none perception. (10th concentration level. 4th meditative level on an intrinsic nature – no form)
These are the 10 concentration levels in the universe. Al types of concentration meditations that exist in the universe; stop at a certain level here.
An individual only needs a point for the concentration.
The one who acquired a concentration level becomes calm and stays away from al sins. Also, he is shaken neither by the respect nor by disrespect.
Under the impact of any concentration level, an individual becomes very powerful.
Fear, hate, love, and al other sinful emotions are nonexistent at any of those levels of concentration.
Concentration levels are not something like a dark room. Plus unification, they are visible things in the universe.
At the first concentration level; 5 dark covers of the mind vanish completely.
At the first concentration level; the meditation sign becomes visible.
The meditation sign comes in between eyebrows.
At the second concentration level; divine mind light comes.
Divine mind light occurs due to 2 factors. They are; purification of mind or unification of mind.
In between eyebrows or in forehead area; a meditation practitioner sees them and many other things. Just as a computer screen shows various things to a computer user.
(Read and learn this book, to do it by yourself) Except for the 1st and 2nd concentration levels; al other concentration levels are trances.
First, two concentration levels belong to the sense plane.
From the 3rd concentration level to the 6th concentration level; al those trances belong to the form plane.
From the 7th concentration level to the 10th concentration level; al those trances belong to the formless plane.
More than the first two concentration levels, form plane meditation levels give a fine divine pleasure.
1st form plane meditative level is the first great transformation of the consciousness element.
More than form meditative levels, formless meditative levels which concentrate on an intrinsic nature give a fine divine pleasure.
Consciousness element gets finer and finer with each trance towards the 10th concentration level.
The final concentration level which is cal ed the sphere of neither perception nor non-perception is exceedingly fine.
However, al these concentration levels cannot be acquired by every meditation. According to the fineness of the meditation technique; the highest achievable concentration level exists.
Only the finest meditation techniques can achieve al these concentration levels.
The finest meditations that give al concentration levels, are shown below.
1) Fire kasina meditation.
2) Light kasina meditation.
3) White kasina meditation.
4) Earth kasina meditation.
5) Water kasina meditation.
6) Yel ow kasina meditation.
7) Red kasina meditation.
8) Blue kasina meditation.
9) Space kasina meditation.
10) Air kasina meditation.
11) Anapanasathi meditation.
Make a finest meditation your main meditation. Be clever at one meditation and al others wil fol ow.
A yogi should not change his main meditation until he becomes clever in it acquiring concentration levels.
If one changes his meditation often, thinking “this meditation is hard”; he wil never attain any concentration level til he dies.
Om meditation also gives al concentration levels. But I did not include it in the above list, because it takes a bit more time to give the concentration.
10 essential facts for the progress:
There are 10 essential facts which are necessary for the progress of the concentration. These facts give superior concentration and automatical y help concentrate mind. They are; 1) Not sending mind to the past things or past. And creating a mind that is not distracted.
2) Not sending mind to the future wishes or future. And creating a mind that is not shaken.
3) Not becoming lazy and creating a mind that is not folded.
4) Removing al distractions of the mind and creating a mind that is not tough.
5) Not coming to passion or thinking lustful thoughts and creating a mind that is not bent. (not submitted)
6) Not having hatred and creating a mind that is easy.
7) 2 faculties named faith and wisdom and 2 faculties named concentration and perseverance; not going over each other and becoming equal.
8) The 5 faculties named faith, sanity, perseverance, concentration, wisdom; having only one single target. (one-pointedness) 9) Necessary courageous actions for the above 2 causes.
10) Continuous practicing and becoming strong in these things.
(At first, these meanings might appear chal enging to comprehend.
However, you wil quickly understand once you begin to meditate. So keep reading the book nonstop.)
7 inappropriate things for a yogi:
When a yogi acquired the 2nd concentration level he must abandon 7
inappropriate things. What are the 7 inappropriate things?
1) Inappropriate residence: This means wrong places where not calm, which are harmful to practicing concentration.
2) Inappropriate vil age where he goes for food: This means places that do not provide the necessary amount of food and other things.
3) Inappropriate talks: This means al unnecessary and harmful talks for the concentration.
4) Inappropriate persons: This means association with wrong persons who do not support practicing concentration meditations or who are harmful to the concentration.
5) Inappropriate foods: This means wrong foods that are either unhealthy to the own body or disturb the concentration.
6) Inappropriate weather conditions: This means wrong weather conditions like high heat or cold to the meditation practitioner’s body.
He should avoid such areas.
7) Inappropriate postures: This means wrong postures from 4 postures namely sitting, standing, walking, and laying. He should practice concentration in pleasure by abandoning harmful postures for his concentration.
The yogi must abandon these 7 inappropriate things after he acquired the 2nd concentration level.
10 skills of concentration practice:
There are 10 skil s of concentration meditation practice.
After the ‘pure image’ – the 2nd concentration level was acquired by the yogi, then he should be skil ful in 10 skil s of concentration meditation practice to acquire the 3rd concentration level which is the 1st form plane meditative level. They are mentioned below.
1) Cleanliness: This means cleanliness in the body and garments.
2) Equalize: This means equalizing of faculties which are faith faculty, sanity faculty, effort faculty, concentration faculty, wisdom faculty.
These faculties should not overcome one another.
3) Skil of sign: This means cleverness in protecting pure image and 2nd concentration level without letting it to vanish.
4) Increasing of effort: This means cleverness in increasing effort when mind becomes lazy. For this; thinking dharma, high trying and happiness help. (That 3 are also enlightenment factors) 5) Decreasing of effort: This means cleverness in decreasing effort when mind becomes hyperactive and uneasy. To achieve this, 3
enlightenment factors can be used. They are; lite, concentration and equanimity.
6) Overcoming reluctance: This means overcoming reluctance for practicing meditation.
7) Equanimity: This means practicing the meditation in a mind of equanimity.
8) Avoidance: This means avoidance from people who do not practice concentration meditations.
9) Association: This means occasional y association with persons who practice concentration meditations if possible. (So maybe they can encourage you in concentration practice and show wrongs or good in anything if they are wiser than you. But this is not an essential one.) 10) Inclination: This means without paying attention to any other thing, the complete inclination of mind towards practicing concentration.
The yogi should be skil ful in these 10 skil s and practice upon the pure image to have the 1st form plane meditative level.
I must note that, there are some clever men, who without these al , come to the 6th concentration level within a few hours after they came to the pure image.
After attaining the first form plane meditative level the yogi must careful y reverse think about al the things he did to acquire his this new state. By doing so, he may be able to regain that state if somehow he lost it.
Charming meditative levels:
There are 5 charmings in meditative levels. Charming meditative levels gives power over meditative levels. By doing so; a yogi attains, goes forth, comes back, gets out of the state, re-enters into the state anytime he wants it. He gains complete control over the trances –
meditative levels.
What are the 5 charmings?
1) Charming of remembering: This means according to the remembering – thinking; entering into any meditative level at in anytime anywhere. To charm by this method; know and recognize meditative level components first. Then when you are in the trance; check meditative level components of it and arise from it. Then again remember its meditative level components one by one and trance's nature. For an instance; First, check initial application of thought, thereafter check sustained application of thought, then again check Bliss etc. The first round go from the initial application of thought to the unification of mind. In the second round, go from the unification of mind to the initial application of thought. Do this repeatedly til you become clever in this charming.
2) Charming of entering: This means attaining any meditative level instantly. To charm by this method; enter and exit from a meditative level many thousands of times.
3) Charming of resolving: This means according to yogi’s resolving; staying either a second or more time in the trance. To charm by this method; resolve short times before entering into the meditative level and enter into the meditative level. (coming out automatical y happens accurately to the second)
4) Charming of exiting: This means coming out from the trance whenever he wants it quickly. This goes paral el with the charming of resolving. Any special practice is not required.
5) Charming of reflection: This means the ability to clearly differentiate components of meditative levels after exiting from the meditative level. This goes paral el with the charming of remembering.
Any special practice is not required.
The yogi who firstly attained the 1st form plane meditative level should enter it and exit from it thousands and mil ions of times. By doing so, he becomes very clever in charming. This same advice applies to al meditative levels. He should charm al the trances. This is the first game of concentration.
Meditative level components:
There are 5 meditative level components. Each meditative level contains either al components or a few components. These components and the concentration power and the objective of concentration are the 3 facts that separate each meditative level from another.
5 meditative level components are:
1) Initial application of thought.
2) Sustained application of thought.
3) Bliss.
4) Pleasure.
5) Unification of mind.
Because of these 5 meditative level components, al 5 dark covers of the mind are completely suppressed at the attainment of the 3rd concentration level, which is the 1st form plane meditative level.
What is ‘Initial application of thought’? The nature of trying for the pure image.
What is ‘Sustained application of thought’? The nature of coming forth of the pure image due to the trying. An instance; someone hit a rubber bal onto the earth and the bal jumps up instantly.
What is ‘Bliss’? Extreme divine happiness.
What is ‘Pleasure’? Extreme divine pleasure. (Brahmic) What is ‘Unification of mind’? The one-pointedness. The concentration of mind.
The innate nature of these 5 meditative level components is burning down the 5 dark covers of the mind. Therefore the word ‘Dhyana’
became.
Auto concentration:
Automatic concentration is not complete when there are initial and sustained applications of thought.
Due to the existence of initial and sustained applications of thought, til the 3rd concentration level; the automatic concentration does not happen.
One acquires the automatic concentration when he acquired the 4th concentration level.
The 4th concentration level is the 2nd form trance.
In the 1st and 2nd concentration levels also, there exist, these 5
meditative level components. That is why the consciousness element becomes bright.
But al 5 meditative level components are not very powerful in the first two concentration levels. Therefore hard to recognize them al .
The Unification of mind meditative level component becomes powerful and powerful until it alone exists in the mind with equanimity to al .
In the 10th concentration level, the Unification of mind meditative level component stays in its most powerful nature.
Trances and its components:
1) 1st form plane meditative level contains; Initial application of thought, Sustained application of thought, Bliss, Pleasure and Unification of mind.
2) 2nd form plane meditative level contains; Bliss, Pleasure and Unification of mind.
3) 3rd form plane meditative level contains; Pleasure and Unification of mind.
4) 4th form plane meditative level contains; Equanimity and Unification of mind.
5) 1st formless meditative level contains; Equanimity and Unification of mind.
6) 2nd formless meditative level contains; Equanimity and Unification of mind.
7) 3rd formless meditative level contains; Equanimity and Unification of mind.
8) 4th formless meditative level contains; Equanimity and Unification of mind.
1st concentration level and the 2nd concentration level are not trances.
Trances are fixed. That means a yogi can stay in a trance even for several months like a dead body without eating, drinking, hunger, etc.
1st form plane meditative level is the 3rd concentration level.
4th formless plane meditative level is the 10th concentration level.
Al formless meditative levels contain equanimity and unification of mind.
If al formless meditative levels contain equanimity and unification of mind. What makes they are different? The difference is in the objective.
A yogi should understand these components wel before starting charming meditative levels.
When came out of the trance; the mind immediately comes to the 2nd concentration level and stays there.
On special expressions:
Why the Divine Mind Light is cal ed such? Because it is beyond the ordinary human state.
What is meant by the term ‘High Mind’ is the mind with the trance.
What is meant by the term ‘Mind Meditations’ is concentration meditations.
What is meant by the term ‘Body Meditations’ is wisdom meditations.
What is meant by the term ‘Mental Liberation’ is the liberated pleasure that comes from the concentration related to that. ‘Chetho Vimukthi’ is also a synonym for this.
What is meant by the term ‘Wisdom Liberation’ is the liberated pleasure that comes from the wisdom related to that. ‘Pangna Vimukthi’ is also a synonym for this.
What is meant by the term ‘Surpassing Faculty’ is directly surpassing the 1st concentration level by coming into the 2nd concentration level immediately and then from it; coming to any fixed trance in an instant.
‘Abibayathana’ is also a synonym for this.
What is meant by the term ‘Elegant Emancipation’ is the emancipation pleasure acquired by the releasing from defilements on a pleasant beautiful objective. (such as color kasinas) ‘Suba Vimoksha’ is also a synonym for this.
What is meant by the term ‘Savikalpa Samadhi’ is the deep absorption of the mind in form.
What is meant by the term ‘Nirvikalpa Samadhi’ is the deep absorption of the mind in the void or formless.
The yogi when he has attained only the 1st form plane meditative level but wishes to attain the 4th form plane meditative level; has 2 ways for that.
He can concentrate directly with equanimity in his mind. If it is not possible for him, he can think about the wrongs of the 1st form plane meditative level and make his wil strong for the 2nd form plane meditative level.
Abandon the desire for the current trance and set your motive to go forth attaining next trances.
What are the wrongs of the 1st form plane meditative level? Initial application of thought and sustained application of thought are coarse.
1st form plane meditative level is closer to 5 dark covers of the mind. A smal loss of awareness means coming to the ordinary sinful state.
Like this the yogi who already has 1st form plane meditative level should think about its wrongs. Then he should again practice concentration.
When acquired the 2nd form plane meditative level, then he can think about its wrongs and strengthen his wil for the 3rd one. The wrong of
the 2nd form plane meditative level is its bliss meditative component is coarse.
When acquired the 3rd form plane meditative level he can think about its wrongs and strengthen his wil for the 4th one. The wrong of the 3rd form plane meditative level is its pleasure trance component is coarse.
Entering into the 4th form plane meditative level, one ful y tranquilizes the bodily formations of inhalation and exhalation.
Power of the 6th level:
The 6th concentration level which means the 4th form plane meditative level is extremely powerful. The yogi does not breath in it.
The rishi who is in the 6th concentration level cannot be kil ed by any method. He cannot be subdued by any means.
The cold, the heat, the hunger, the thirst, the painful sensation, the pleasureful sensation these al have been conquered by the supreme man who is like a wooden log. His heart does not beat. Black magic attacks, magical charms, incantation attacks, mantra attacks, inhuman creature attacks, human attacks, and divine attacks; wil not be hit to the he who is supreme.
He does not breath. The fire, the water, the poisonous gas, the weapon wil not harm him. He does not know. Also, he knows. And again, whatever is connected to his body, such as robes; wil not be destroyed by any means.
Coming to the equanimity by breaking al , staying like a dead man in the concentration; this supreme man has conquered the death. He cannot be defeated by anything. He is beyond the effects of al other creatures. He cannot be conquered by others.Also, should know that these facts are also valid for the trances beyond the 6th concentration level. The 6th level is the base ground for al super-normal powers.
If the rishi wants to walk on the water; he does it. If the rishi wants to go through a wal ; he does it. If the rishi wants to go through the sky; he does it. Al psychic powers stay according to his wil . He sees the 3
times which are past – present – future.
6th concentration level which means the 4th form plane meditative level contains; Equanimity and Unification of mind.
41 concentration meditations:
There are 41 concentration meditations explained in this book. They are;
1) Fire kasina meditation.
2) Light kasina meditation.
3) White kasina meditation.
4) Earth kasina meditation.
5) Water kasina meditation.
6) Yel ow kasina meditation.
7) Red kasina meditation.
8) Blue kasina meditation.
9) Space kasina meditation.
10) Air kasina meditation.
11) Anapanasathi meditation.
12) The perception of bloatedness.
13) The perception of discolouration.
14) The perception of festering.
15) The perception of fissured.
16) The perception of gnawed.
17) The perception of the dismembered.
18) The perception of the cut and the dismembered.
19) The perception of the blood-stained.
20) The perception of worminess.
21) The perception of the bony.
22) Recol ection of the Buddha.
23) Recol ection of the Dharma.
24) Recol ection of the community of Sangha.
25) Recol ection of virtue.
26) Recol ection of liberality.
27) Recol ection of gods.
28) Mindfulness of death.
29) Mindfulness of body.
30) Recol ection of peace.
31) Loving-kindness meditation.
32) Compassion meditation.
33) Appreciative joy meditation.
34) Equanimity meditation.
35) Determining of the elements meditation.
36) The perception of the loathsomeness of food meditation.
37) Om meditation.
38) The sphere of the infinity of space.
39) The sphere of the infinite consciousness.
40) The sphere of nothingness.
41) The sphere of neither perception nor none perception.
Here the formless meditative levels are taken as different meditations due to their own different method.
Kayanupassi sutta:
Kayanupassi sutta – On how to practice bodily wisdom meditations.
(What should be annihilated when practicing meditations? Buddha the most merciful’s advises)
1) Monks, it is not appropriate to practice bodily wisdom meditations without annihilating 6 things.
What are those 6 things? Having many works. Being fond of talking.
Being fond of sleeping. Being fond of associating with human beings.
Not having discipline in 6 sense organs. Not knowing the correct proportion of taking food.
Monks, without annihilating the above 6 things: it is not appropriate to practice bodily wisdom meditations.
2) Monks, it is appropriate to practice bodily wisdom meditations by annihilating 6 things.
What are those 6 things? Having many duties. Being fond of talking.
Being fond of sleeping. Being fond of associating with human beings.
Not having discipline in 6 sense organs. Not knowing the correct proportion of eating food.
Monks, by annihilating the above 6 things: it is appropriate to practice bodily wisdom meditations. (End of this sutta)
How to practice meditations:
A yogi should be extremely clever in one main meditation. That means acquiring al concentration levels it gives. This is how one should practice meditations.
Are you really practicing:
How to know if you are real y practicing the concentration? Before you come to any concentration level; there wil be nothing visible. Visible things only occur in concentration levels.
But if you are real y practicing, then 5 dark covers are not in your mind and there is an awareness. By the awareness, he knows the action he is doing.
Concentration says:
Concentration says – “I am the bliss. I am a genuine pleasure. I am the light of life. Indeed, I am the Divine Light. I am the foundation of wisdom. I am the path to the worlds of brahmas. I am the ground for al psychic powers. I am the elevator to Nirvana. And I am within you.
Catch me if you can!”
If death happens when someone is practicing a meditation, even if he does not possess any concentration level; he is born in heaven just as a man who was sleeping awoke.
The youngster:
Long ago, a little youngster decided to leave his ordinary life behind in order to find peace. He discovered it. He welcomed renunciation.
That little youngster once absorbed himself in intense concentration.
Many days went by. He was nonetheless ignorant of day and night. He was completely unaware of his own body and surroundings.
Also, he was not aware of animal bites, depending on how intense his concentration was. He was concentrating so intensely.
He was so keen that he entered the trance with eyes open. He was a bril iant person in Sambhavi Mudra. Later on, he rose to fame over the world as Bhagavan Sri Ramana Maharishi. He was a great merciful saint.
Chapter 8: The Anapanasathi
meditation. 卐
Anapanasathi meditation or the mindfulness of respiration; is the fastest result-giving meditation for a beginner. If the yogi is clever; he can achieve good results within a few days.
Anapanasathi meditation is a very powerful meditation.
The yogi who likes to practice Anapanasathi meditation firstly should go to a secluded place.
To get results, you should practice for 1 hour or more per day.
Night-time is the most successful time for meditation practitioners.
Stay away from al the crowd and noise as much as you can.
Go to a secluded place. Be it either under a tree or a silent room.
If you are a man you should sit in the below 3 meditation poses.
1) Padmasana also known as Lotus pose.
2) Ardha Padmasana also known as half lotus pose.
3) Sukhasana also known as Easy pose. These 3 poses are only for men.
If you are a woman you should sit in Vajrasana also known as the diamond meditation pose.
Lean your back to the wal at 90 degrees. Sit comfortably.
Al the environment must be calm and have less to no noise.
Now close your eyes.
Stop thinking past and future. Think nothing and pay attention to the task.
Now keep your hands one on one. Right hand on the left hand as the correct meditation posture.
Palms up. Keep your head and complete back in 90 degrees.
Now pay attention to your breathing.
Find where you feel the contact of breathing air. Where do you feel the touch of air? Is it on the nose tip? Or on the upper lip? Or where.
Analyze that breathing air contact point.
After you are sure about the point, pay your complete attention to that point and just watch inhale and exhale for some time.
Then when you feel you can concentrate further, do this meditation exercise:
When you inhale a short breath just know that "I inhale a short breath".
When you inhale a long breath just be aware of it. When you exhale a short breath just know and watch it.
When you exhale a long breath be aware that "I exhale a long breath".
Just watch the process.
Do not force anything. Do this daily for at least 1 hour. It is better if you can practice this meditation for 2 hours daily.
This meditation wil give results either within a few weeks or a few days. It depends upon your cleverness.
(If you can practice al day; then do it)
If you are a woman I do not recommend padmasana, half padmasana, and sukahasna meditation postures. If it is a woman she should sit in another comfortable way.
A comfortable sitting posture for women for meditation is bending legs backward and sitting on them. It is okay to stretch legs a little either to the right or left. This is the diamond meditation pose.
The sign becomes visible in the 1st concentration level and the divine mind light arises at the 2nd concentration level.
After you came to the 2nd concentration level; you should use the concentration meditation mechanism to go to the 6th concentration level.
Other info on the Anapanasathi meditation: When this pure image aroused at the 2nd concentration level, you must protect it at al costs. Have sanity always. Continuously practice the meditation.
Yogi must protect his this new state by abandoning 7 inappropriate things. They are;
1) Inappropriate residence.
2) Inappropriate vil age where he goes for foods.
3) Inappropriate talks.
4) Inappropriate persons.
5) Inappropriate foods.
6) Inappropriate weather conditions.
7) Inappropriate postures.
Now yogi must live easily with good pleasure.
Now he should keep his sanity on 10 skil s that help superior concentration.
The 10 skil s of concentration are:
1) Cleanliness.
2) Equalize.
3) Skil of sign.
4) Increasing of effort.
5) Decreasing of effort.
6) Overcoming reluctance.
7) Equanimity.
8) Avoidance.
9) Association.
10) Inclination.
In any level of the Anapanasathi meditation; sometimes, some yogis’
bodies become extremely lite and it automatical y levitates about 5
feet up in the sky.
This levitation does not do any harm. And when you get out of the concentration level; your body wil slowly come down to earth. This extreme buoyancy does not happen in everyone’s body. This is a rare case.
Now being perfect in al aspects as much as the yogi can; the yogi should continuously concentrate onto the pure image – the Divine Mind Light. Then he attains the 1st form meditative level which means the 3rd concentration level.
Now the only thing you need to do is concentrating continuously onto the pure image til you attain the 4th form plane meditative level. The procedure is same from 1st to 4th form plane meditative level which means the 6th concentration level.
When you see that you stay with ful brightness or see that you have entered into bright light or see that you have gone deeper into complete brightness or see that you have sunk in the light; know that you are now in the 1st form plane meditative level which means the 3rd concentration level.
To identify a fixed form trance accurately; you have to check the trance’s components when you are inside it.
If it is truly a trance; meditative level components of it are clearly recognizable.
A yogi, having separated himself from lust, having separated himself from demeritorious states; attains the 1st form plane meditative level.
This special state acquires the power of mental progress. This is the power of application of thought, faith, and the others. This special state does not move in the objective. This is fixed.
However, when you firstly attained the 1st form plane meditative level, you should recal your memories about how you attained this fixed level. They are; how you started this meditation from the beginning, what foods you ate, what people did you associate with, what kind of things you used for practicing this meditation, and what was your path to this 1st form plane meditative level. You should remember them. By doing so, if you somehow lost this attained 3rd concentration level; you can take it again very easily.
Secondly, you should charm it to you by 5 charms. This is an easy task.
5 charms are;
1) Charming of remembering.
2) Charming of entering.
3) Charming of resolving.
4) Charming of exiting.
5) Charming of reflection.
The yogi should charm al fixed meditative levels by 5 charms.
Mind should be trained.
This is the way of practicing Anapanasathi meditation. In this chapter contains instructions til the attainment of the 4th form plane meditative level by using Anapanasathi meditation.
Benefits of Anapanasathi meditation are; it gives al 10 concentration levels and when going forth, it turns to Light Kasina.
Chapter 9: The 11 Kasina
meditations. 卐
What is a Kasina meditation? A Kasina meditation is a type of meditation that concentrates upon a mental image with a particular perception.
This image and perception are taken up by using a physical thing.
When the yogi monk’s mind becomes very concentrated; his mind can see the image grasped by the physical object. After that, he does not need the physical object anymore.
With one single perception; the yogi concentrates. The yogi dwel s on just one perception.
At the 1st concentration level, it becomes visible in between eyebrows.
He sees the mind image both at times when he closed his eyes and when he opened his eyes. He can walk while seeing this mental image that he grasped. He can think clearly while he sees this mental image.
Kasina meditations give psychic powers. Via Kasina recognitions; the consciousness exercises power over elements.
For me, it just took 2 days to attain the first concentration level of Fire Kasina for the first time, a long time ago. I only had a lamp with a glass cover and I made its flame to the highest size.
The highest size of the flame was about 2 inches tal and 1.5 inches in width. It is the only thing I had for the Fire Kasina meditation. I wasn’t discouraged.
The lamp because it was covered by glass, gave me a stil flame. In those days I only meditated for less than 2 hours per day. I could even walk eyes opened while seeing the fire image. It is the power of concentration. I saw fire – the fire sign; everywhere.
However, I must mention that if you do not practice continuously, if you involve in many other duties; you wil lose concentration. Then, the Grasped sign is lost!
In this chapter, I teach you the fundamentals, benefits, and practicing methods of each Kasina meditation.
■ Fire kasina, Light kasina and White kasina are the easiest kasinas to practice. I recommend them for beginners.
Kasina meditations are used for particular supernatural powers. Each Kasina has its own characteristics. Also, an ascetic can use another easy meditation to attain the 4th form plane meditative level and then think about a kasina recognition (by just using his mind) and enter into a kasina meditation and use its powers. Kasina meditations are necessary for various supernatural powers.
■ Unlike other meditations, Kasina meditations are easily suffusive.
Fil ing everything, possible to pervade al as light, fire, air, space, earth, etc.
By means of Kasina recognitions; the consciousness controls the elements.
What is the meaning of the word ‘Kasina’? Kasina means al .
For a more clear understanding, I can say these things too. That is to say, the Earth Kasina means al earth perception. The identification, recognition of who practices Earth Kasina meditation is al earth.
Nothing else. None-dual. He dwel s in that earth perception in concentration. Therefore at the 6th concentration level of Earth Kasina meditation he receives al supernormal abilities related to the earth element.
Same about the Light Kasina. The Light Kasina means al light perception. The identification, recognition of who practices Light Kasina meditation is al light. Nothing else. He dwel s in light perception in that concentration. Therefore at the 6th concentration level of Light Kasina meditation, he gets al psychic powers related to the light. Same about the other Kasina meditations.
Kasina mechanism in short:
Student, place the kasina mandala 4 – 6 feet away from you. Kasina mandala is the name of the physical object which is used for the kasina meditation practice.
Sit comfortably. Look at the kasina mandala as you look natural y at anything. Now grasp the image. Close eyes. If your concentration power is high you wil see the grasped image mental y.
Now concentrate more onto this mental image. When the pure image arose, make the size of the pure image about 12 inches or more.
Continuously practice concentration til you rise to the 6th concentration level which means the 4th form plane meditative level. I wil write the ful explanation later.
■ Remove regret and love before starting any meditation. Be calm. Be cool.
And now, here I explain the benefits of each kasina meditation and other information.
Fire kasina meditation:
It is the fire identification. The one who concentrates to the fire sees fire everywhere.
Benefits are: The yogi is able to produce smoke and fire, able to reveal things through producing brightness, in al the time and in al actions the yogi’s mental activity is unimpeded, able to destroy the light of other forms, able to burn whatever he wants, able to know fire through the arising of brightness, when the yogi’s death happens burning the body itself, destroying other people’s majesty by the yogi’s majesty, gushing fire from the body, creating ember rains, destroying materials, control ing heat, sees the past – present – future, receives the distinctive intel igence of other’s thoughts, receives the divine eye and al other abilities related to the Fire Kasina.
Light kasina meditation:
It is the light identification. The one who concentrates to the light sees light everywhere.
Benefits are: The yogi is able to attain to the emancipation of the beautiful, in al the time and in al actions the yogi’s mental activity is unimpeded, the yogi overcome rigidity and torpor, able to create light, creating bright objects, can change everything to light, destroying darkness, blazing light from the body, sees the past – present – future, receives the distinctive intel igence of other’s thoughts, receives the divine eye and al other abilities related to the Light Kasina.
White kasina meditation:
It is the white recognition. The one who concentrates to the white sees white everywhere.
Benefits are: The yogi is able to attain to the emancipation of the beautiful, in al the time and in al actions the yogi’s mental activity is
unimpeded, the yogi overcome rigidity and torpor, able to create light, the yogi acquires the position of mastery of the white, can create white colour things, destroying darkness, can change everything to white, sees the past – present – future, receives the distinctive intel igence of other’s thoughts, receives the divine eye and al other abilities related to the White Kasina.
Earth kasina meditation:
It is the earth element recognition. The one who concentrates to the earth element sees earth element everywhere.
Benefits are: The yogi is able to walk on water just as on earth, able to move freely in space, obtains the supernatural power of manifoldness, taking any form the yogi wishes, changing any form, receives the distinctive intel igence of past lives, in al the time and in al actions the yogi’s mental activity is unimpeded, able to create anything, receives the divine ear and al abilities related to the Earth Kasina.
Water kasina meditation:
It is the liquid element perception. The one who concentrates to the water element sees water element everywhere.
Benefits are: The yogi is able to dive into the earth and comes out of it, able to bring down rain, the ability of control ing rain, creating tsunamis, in al the time and in al actions the yogi’s mental activity is unimpeded, able to shake buildings – mountains or the entire earth –
earthquakes, able to gush water from yogi’s body, creating rivers or ponds or oceans, ability to create liquids and receives al abilities related to the Water Kasina.
Yellow kasina meditation:
It is the yel ow perception. The one who concentrates to the yel ow sees yel ow everywhere.
Benefits are: The yogi attains to the emancipation of the beautiful, in al the time and in al actions the yogi’s mental activity is unimpeded, creating gold, making gold forms, able to create yel ow colour things, can change everything to yel ow, can change everything to gold, the yogi acquires the position of mastery of the yel ow and receives al abilities related to the Yel ow Kasina.
Red kasina meditation:
It is the red identification. The one who concentrates to the red sees red everywhere.
Benefits are: The yogi attains to the emancipation of the beautiful, in al the time and in al actions the yogi’s mental activity is unimpeded, able to create red colour things, can make everything red, the yogi acquires the position of mastery of the red and receives al abilities related to the Red Kasina.
Blue kasina meditation:
It is the blue cognizance. The one who concentrates to the blue sees blue everywhere.
Benefits are: The yogi attains to the emancipation of the beautiful, in al the time, and in al actions the yogi’s mental activity is unimpeded, hiding, creating darkness, destroying light, absorbing light, becoming invisible, making any object invisible, able to create blue colour – green colour – black colour things, can make everything blue, the yogi acquires the position of mastery of the blue and receives al abilities related to the Blue Kasina.
Space kasina meditation:
It is the space identification. The one who concentrates to the space element sees space everywhere.
Benefits are: The yogi is able to pass through obstructions such as wal s and mountains. Revealing hidden objects. Getting hidden objects.
Creating space in mountains and doing activities inside it such as meditating. Weapons cannot harm the yogi’s body. Nothing clashes with the yogi’s body. In al the time and in al actions; the yogi’s mental activity is unimpeded, his bodily activities are not impeded and he is free from al fears and receives al other abilities related to the Space Kasina.
Air kasina meditation:
It is the air element identification. The one who concentrates to the air element sees air everywhere.
Benefits are: The yogi is able to go as a speedy wind, in al the time and in al actions the yogi’s mental activity is unimpeded, ability to open roadblocks such as doors without touching them – telekinesis, moving objects, able to make coolness, control ing heat, able to create wind, able to create hurricanes, control ing the weather, walking in the sky, creating gases, making the body lite and doing activities in the sky such as eating, the yogi can go through the sky and receives al abilities related to the Air Kasina.
Consciousness kasina meditation:
Consciousness kasina meditation is nothing but 2nd formless meditative level which is consciousness is infinite.
Kasina meditation procedure:
This is how you should practice Kasina meditations correctly. Ful instructions are given here for the supreme Kasina meditations.
In order to practice any Kasina meditation, you have to create a Kasina mandala. The Kasina mandala is the physical object which you gaze continuously to grasp the Kasina sign.
Preparation of Kasina Mandala:
1) Mandala for Fire Kasina meditation: You can use either a natural or a prepared thing for grasping the fire sign. The natural sign wil be any fire. For instance; a grass fire or a house on fire. Prepared fire wil be a thick stil flame of a lamp or a fire in a stove. The new yogi is able to grasp the sign only in a prepared place and not in an unprepared place.
He fol ows what is expedient in the practice of fire kasina. The new yogi should at first gather fuel, heap it up in a clean place, and burn it.
He burns it from below, at about the time sun rises or sunsets or in night. He should not think of the smoke that rises up. He should send his mind toward the fire sign by directing it to the middle of the thick flames and grasps the sign. Concentrate onto the middle of the fire.
The more stil the flames the better for fire kasina meditation practice.
For a clear view, I advise to look at the fire by using a hole that has about 11-inch diameter that conceals smoke and outer things.
2) Mandala for Light Kasina meditation: You can use either a natural or a prepared thing for grasping the light sign. A natural light sign wil be; in moonlight, sunlight, or lamp light. The beginner can only grasp the sign by a prepared mandala. Choose a wal facing east or west. Fil a bowl with water and keep it in a sunny place nearby. This water causes a mandala of light. From this mandala, light rises and is reflected on
the wal . Otherwise, the new yogi can make an electronic circuit with a white LED bulb and send forth the light of it to a wal creating a light circle of about 11-inch diameter. It is the light kasina mandala. The yogi should concentrate onto the middle of the light kasina mandala.
3) Mandala for White Kasina meditation: You can use either a natural or a prepared thing for grasping the white sign. A practiced yogi can take white sign in white flowers, moonlight, sunlight, starlight, or in a round mirror. The new yogi can make a mandala on cloth, plank or wal in the shape of a triangle or a square or a circle with white colour. And edge it with another colour. A white color circle is the most appropriate. The yogi should concentrate onto the middle of the white kasina mandala.
4) Mandala for Earth Kasina meditation: You can use either a natural or a prepared thing for grasping the earth sign. For earth kasina one can create a mandala on the ground. In a covered place unlit by the sun. It should be made by using brown colour clay. The surface should be clean without dirt. When it is dry, edge it with another colour. In diameter 11 inch or somewhat more. Otherwise, you can create a clay disc in a diameter 11 inch and fix it onto a wal or a board. Then place it in front of you as you can see the surface of brown colour disc clearly.
Do not use any other colour clays. If so, you wil practice colour kasinas.
The yogi should concentrate onto the middle of the earth kasina mandala.
5) Mandala for Water Kasina meditation: You can use either a natural or a prepared thing for grasping the water sign. Practiced yogi can grasp the water sign even in a pond, river, fish tank, pot, swamp or in ocean. The new yogi has to create a mandala. Find a calm place that is not too dark and where the sun does not scorch. It should be a place where there is no dust or wind and where there are no much
mosquitos, gadflies or other impediments. In such a place, you bury a bowl or a water pot in clean earth, and make the rim level with the ground. The circumference should be about 11 inches in size. It should be fil ed with clean water unmixed with any colour. The bowl or pot should be ful to the brim. Otherwise, you can put a bowl on the ground and try for grasping the sign. You should be able to see the surface clearly and comfortably. The yogi should concentrate onto the middle of the water kasina mandala.
6) Mandala for Yel ow Kasina meditation: You can use either a natural or a prepared thing for grasping the yel ow sign. Read instructions for white kasina and prepare like that but in yel ow. A yel ow color circle is the most appropriate. About 11 inches in size. Also, you can use a yel ow LED light sent forth to a white wal . Concentrate onto the middle point.
7) Mandala for Red Kasina meditation: You can use either a natural or a prepared thing for grasping the red sign. Read instructions for white kasina and prepare like that but in red. A red color circle is the most appropriate. About 11 inches in size. Also, you can use a red LED light sent forth to a white wal . Concentrate onto the middle.
8) Mandala for Blue Kasina meditation: You can use either a natural or a prepared thing for grasping the blue sign. Read instructions for white kasina and prepare like that but in blue. A blue color circle is the most appropriate. About 11 inches in size. Also, you can use a blue LED light sent forth to a white wal . Concentrate onto the middle point.
9) Mandala for Space Kasina meditation: You can use either a natural or a prepared thing for grasping the space sign. A cleverly practiced yogi can grasp the space sign from any opening like in a wal , in the space of an open window, in the space which is between the branches
of trees. But the new yogi has to create a mandala. Make a circular opening in a wal or use an object with a circular hole. The hole should be big enough to grasp the space sign. About 11 inches in size. The yogi should concentrate onto the middle of the space kasina mandala. I do not recommend this meditation for beginners who are at least haven’t acquired the 2nd concentration level in any other meditation.
10) Mandala for Air Kasina meditation: The air sign can be grasped through sight or touch. Seeing a paddy field, a bamboo grove, a grassland or any object moving by the wind; can reflect on the air perception. That is how the yogi grasps the air sign through sight. By making an opening in a wal , inserting a pipe of bamboo or reed into it, and sitting near it, letting the wind that comes through it touch the body; the yogi grasps the air sign by touch. A practiced yogi is able to grasp the sign whenever the wind touches his body whether he is sitting, walking, standing or lying down. I do not recommend this meditation for beginners who at least haven’t acquired the 2nd concentration level in any other meditation.
Starting the Kasina meditation:
This is how you should practice Kasina meditations. Understand the mechanism and you wil understand al Kasina meditation practicings.
Because the mechanism is same.
Keep the Kasina mandala 4 feet – 6 feet away in front of you. Sit comfortably. Kasina mandala, its surface should be easy to recognize. If it is earth kasina mandala or a colour Kasina mandala; the outer area should be in a different colour. Kasina mandala must be highlighted.
If you are a man you should sit in the below 3 meditation poses.
1) Padmasana also known as Lotus pose.
2) Ardha Padmasana also known as Half Lotus pose.
3) Sukhasana also known as Easy pose. These 3 poses are only for men.
If you are a woman you should sit in Vajrasana also known as the diamond meditation pose. Also if you are a woman you can sit stretching your legs forth.
Lean your back to the wal at about 90 degrees. Sit comfortably. Al the environment must be calm and have less to no noise.
Now, be calm. Stop thinking past and future. Think nothing and pay attention to the task.
Gaze at the kasina mandala by your natural way of looking at things.
Say the name of the kasina mandala continuously.
If it is fire, say; fire, fire, fire, fire. . By doing this, your mind gets more concentrated.
Saying the name of the Kasina is important. It is a technique that helps the concentration of the mind. By doing so, the meditation practitioner hears only his voice and the name of the meditation he is practicing but not the outer distractive sounds. When concentration becomes deeper, then this wil stop involuntarily.
Gazing at the kasina mandala you should try to learn its figure – sign.
■ Sign means what? Can you remember a face of a man you saw yesterday? Now what your mind sees is his face’s sign. Can you remember a place where you went yesterday? Now what your mind sees is its sign. Can you remember a white car you saw in this week?
Now what your mind sees is the car's sign.
When direct gazing, your eyes may hurt. You must not al ow such unnecessary hurtings. If eyes try to close, let them close. Then again, open your eyes and continue.
(However, some gazing maybe necessary)
Try to take the sign without much gazing. Remember the figure of the mandala. Concentrate onto the middle of the Kasina mandala.
Now close your eyes and pay attention. Do you see the Kasina mandala by your mind?
Keep closed your eyes for up to 3 minutes and try to remember the figure of the kasina mandala. Try to see the Kasina mandala which is in front of you by your mind.
If it is fire kasina; do you see the fire sign which is in front of you now?
Do not open your eyes instantly if you do not see. Wait. Try to remember the kasina sign.
If you walk, then also try to remember the Kasina mandala with closed eyes.
If you see the kasina sign you should abandon the kasina mandala and should concentrate onto the mental image which now you see. If you want, you can go to another place now for practicing the Kasina. Do not look at the kasina mandala anymore. Look at the kasina sign in your mind. It is the grasped sign.
When someone came to the 1st concentration level he must not look at the physical Kasina mandala anymore. It is better if he could place the kasina mandala aside or go to another place for practising. (However, it is not essential)
If somehow your concentration got weak and then the Kasina sign became unclear; then go back to the place where you kept the kasina mandala and grasp the kasina sign again as you did earlier.
If you see many kasina signs; grab the biggest kasina sign and concentrate onto it.
■ When a yogi came to the 1st concentration level; he clearly sees the kasina sign in between his eyebrows. Both at eyes-open or eyes-closed he sees it. And it stays according to his wil like a smal supernatural power.
Now, concentrate onto the mind image of Kasina mandala which you are now seeing in between your eyebrows. Continuously concentrate.
Practice as much as you can. If you pay attention to many other duties this grasped sign disappears. So, concentrate! Concentrate!
Think “may this kasina sign be bigger in size” then it wil instantly be somewhat big. Think “may this kasina sign be 12 inches bigger in size”
then it wil instantly be 12 inches big.
After some time, when your concentration becomes more powerful, you wil see a light from the middle of the kasina sign or the kasina sign
with an abnormal light. This is 2nd concentration level. Now what you are seeing is the pure image. The light is Divine Mind Light.
Concentrate onto it. Do not let it disappear. Keep concentrating.
Think “may this kasina be bigger in size” then it wil instantly be somewhat big.
Think “may this kasina sign be 25 inches bigger in size” then you wil see it instantly.
That kasina sign which is now with the divine mind light wil appear according to your wil . This is the power of kasina meditations which brings supernatural powers, even in a very low level of concentration power; you are in control.
Think “may this kasina be 50 inches bigger in size”. Now you wil immediately see it in that size. Now keep concentrating into it.
Now, increase the kasina sign gradual y. Increase it progressively to the size of a car, the shadow of a tree, a vil age, a city. You should progress gradual y til you fil the great earth.
Should not contemplate on such things as rivers, mountains, heights, depths, trees, and protuberances, al of which are uneven. Should contemplate on earth as if it were the great ocean.
Now your current consciousness element is finer than al consciousnesses you had before coming to this level. You are now in the 2nd concentration level.
Now concentrate deeper. Just keep concentrating. Til you are like a nail fixed into a tree. Nail is your mind and the tree is the Kasina sign which I meant now.
With continuous concentration; the 1st form plane meditative level wil arise. You wil recognize it clearly.
To identify a fixed form trance accurately; you have to check trance’s components when you are inside it.
A yogi, having separated himself from lust, having separated himself from demeritorious states, attains the 1st form plane meditative level which means the 3rd concentration level.
This extraordinary state acquires the power of mental progress. This is the power of application of thought, faith, and the others. This special state does not move in the objective. This is a fixed state, a fixed trance.
However, when you firstly attained the 1st form plane meditative level you should recal al your memories about how you attained this fixed level.
They are; how you started this meditation from the beginning, what foods you did eat, what people did you associate with, what kind of things you used for practicing this meditation, and what was your path to this 1st form plane meditative level. You should remember them. By doing so, if you somehow lost this attained 3rd concentration level; you can take it again easily.
Secondly, you should charm it to you by 5 charms.
Continuously concentrate. Mechanism is same up to the 4th form plane meditative level which means the 6th concentration level. Charm each meditative level as you attain. These are the instruction on practicing Kasina meditations which give psychic powers.
Charming Kasinas:
This is Kasina manipulation programme. This is a unique thing.
Charming Kasinas is necessary for using psychic powers in an instant.
15 charming methods of Kasinas are shown below.
1) Direct Kasina Method.
2) Reverse Kasina Method.
3) Direct-Reverse Kasina Method.
4) Direct Trance Method.
5) Reverse Trance Method.
6) Direct-Reverse Trance Method.
7) Trance Exceed Method.
8) Kasina Exceed Method.
9) Trance-Kasina Exceed Method.
10) Component Method.
11) Objective Method.
12) Component-Objective Method.
13) Component-Analysis Method.
14) Objective-Analysis Method.
15) Component-Objective Analysis Method.
Student, pay attention now. I wil teach you now the meanings of these.
1) Direct Kasina Method: to fascinate by this method – attain the first form trance by Earth kasina and then attain the same trance respectively by Water kasina, Fire kasina, Air kasina, Blue kasina, Yel ow kasina, Red kasina, White kasina, Light kasina, Space kasina. In the same way, do this to al other trances too. Attain many hundreds and thousands of times for the fascination.
2) Reverse Kasina Method: to fascinate by this method – attain the first form trance by Space kasina and then attain the same trance respectively by Light kasina, White kasina, Red kasina, Yel ow kasina, Blue kasina, Air kasina, Fire kasina, Water kasina, Earth kasina. In the same way, do this to al other trances too.
3) Direct-Reverse Kasina Method: to charm by this method – attain the same trance many hundreds and thousands of times by changing Kasinas in Kasina direct order and in Kasina reverse order. Do this with al trances.
4) Direct Trance Method: to fascinate by this method – attain the first form trance by the Earth kasina and then attain al other trances in the same Kasina respectively up to the 4th formless trance. Then do the same thing in Water kasina, Fire kasina, Air kasina, Blue kasina, Yel ow kasina, Red kasina, White kasina, Light kasina, Space kasina. Attain many hundreds and thousands of times.
5) Reverse Trance Method: to charm by this method – attain the 4th formless trance by the Earth kasina and then attain al other trances in trance reverse order in the same Kasina respectively up to the first form trance. Then do the same thing in Water kasina, Fire kasina, Air kasina, Blue kasina, Yel ow kasina, Red kasina, White kasina, Light kasina, Space kasina.
6) Direct-Reverse Trance Method: to fascinate by this method –
practice both Direct Trance Method and Reverse Trance Method again and again many hundreds and thousands of times in al Kasinas.
7) Trance Exceed Method: to fascinate by this method – attain the first form trance by the Earth kasina and then without changing the Kasina, directly attain 3rd form trance by exceeding 2nd form trance and then directly attain 1st formless trance by exceeding 4th form trance and then directly attain the 3rd formless trance by surpassing 2nd formless trance. Do this with Water kasina, Fire kasina, Air kasina, Blue kasina, Yel ow kasina, Red kasina, White kasina, Light kasina, Space kasina too.
Not changing the Kasina objective and attaining trances while exceeding trances between is the Trance Exceed Method.
8) Kasina Exceed Method: to fascinate by this method – attain the first form trance by the Earth kasina and then without changing the trance attain Fire kasina by not entering into Water Kasina. Like this, abandoning the Kasinas in between attain the same trance. Practice with other trances too. Exceeding the Kasina without exceeding the trance is Kasina Exceed Method.
9) Trance-Kasina Exceed Method: to fascinate by this method – attain the first form trance by the Earth kasina and then abandoning the 2nd form trance and Water kasina, attain the 3rd form trance by the Fire kasina, then not attaining the 4th form trance and Air kasina, attain the 1st formless trance by the cessation of divine mind light in Blue Kasina, then abandoning the 2nd formless trance and Yel ow kasina, attain 3rd formless trance by Red kasina. Practice like this in every possible way. This special type of charming is Trance-Kasina Exceed Method.
10) Component Method: to fascinate by this method – attain the first form trance by the Earth kasina by considering its trance components.
Then without changing the Kasina, attain the 2nd form trance by
considering its components. Then attain the 3rd form trance by considering its components. Then attain the 4th form trance by considering its components. Do this in order with Water kasina, Fire kasina, Air kasina, Blue kasina, Yel ow kasina, Red kasina, White kasina, Light kasina, Space kasina too. Note: it is not possible to enter into formless trances by considering components.
11) Objective Method: to fascinate by this method – attain directly the 4th form trance in 10 Kasinas. Without changing the trance, firstly switch 10 Kasinas in direct order. Then switch 10 Kasinas in reverse order. Without changing the 4th form trance changing only the Kasina objective is Objective Method.
12) Component-Objective Method: to charm by this method – attain the first form trance in Earth Kasina, then attain 2nd form trance in Water Kasina, then attain 3rd form trance in Fire Kasina, then attain 4th form trance in Air Kasina, then attain 1st formless trance by the cessation of divine mind light in Blue Kasina, then attain 2nd formless trance by Yel ow Kasina, then attain 3rd formless trance by Red Kasina, then attain 4th formless trance by White Kasina. This special kind of charming by exceeding trances and objectives is Component-Objective Method.
13) Component-Analysis Method: attaining trances in direct order and in reverse order in Kasinas in direct order and in reverse order and analyzing each trance’s components is Component-Analysis Method.
14) Objective-Analysis Method: analyzing each Kasina objective such as this is Earth Kasina Earth perception, this is Water Kasina Water perception, etc is Objective-Analysis Method.
15) Component-Objective Analysis Method: attaining trances in direct order and in reverse order in Kasinas in direct order and in reverse
order and analyzing each trance’s both components and Kasina objective is Component-Objective Analysis Method.
■ Kasina direct order is – Earth kasina, Water kasina, Fire kasina, Air kasina, Blue kasina, Yel ow kasina, Red kasina, White kasina, Light kasina, Space kasina.
■ Kasina reverse order is – Space kasina, Light kasina, White kasina, Red kasina, Yel ow kasina, Blue kasina, Air kasina, Fire kasina, Water kasina, Earth kasina.
■ Trance direct order is – 1st form trance, 2nd form trance, 3rd form trance, 4th form trance, 1st formless trance, 2nd formless trance, 3rd formless trance, 4th formless trance.
■ Trance reverse order is – 4th formless trance, 3rd formless trance, 2nd formless trance, 1st formless trance, 4th form trance, 3rd form trance, 2nd form trance, 1st form trance.
Becoming a Siddha:
The Kasina should be pervaded limitlessly by the yogi. Attain many hundreds and thousands of times in each method to charm. Otherwise, they wil not be perfectly charmed to the mind.
Start from the first method to the 15th method.
This Kasina manipulation program is something that ancient worshipful rishis dwelt with.
This Kasina manipulation is a magnificent thing that every clever yogi enjoys. A yogi should practice this Kasina manipulation by every possible way.
By attaining a trance in one Kasina, he automatical y becomes capable of attaining that trance in al other Kasinas.
By becoming clever at one Kasina, he automatical y becomes clever in al other Kasinas.
By changing the Kasina perception; the yogi immediately switches between Kasinas.
Al supernatural powers stay according to the mind of the yogi who fascinated Kasinas according to the Kasina manipulation programme.
Therefore he can use psychic powers at wil .
This is the road to the throne named ‘Maha-Siddha’.
Therefore he is cal ed ‘A great Siddha’. The supreme title of Great Siddha be unto him. This is the ultimate psychic game. There is no other game similar to this, in the entire universe.
Practicing like this, he who charms the Kasinas gets the instant use of super-normal powers. This is the second game of concentration.
He becomes equal with a great brahma king in this present life.
Scenes saw by the divine eye segment:
A Buddhist monk whom we know wel once sees a vision by the divine eye intel igence. It is about a man who died a few months ago. There was a man who lived in our society who was a clever swimmer. One day when he was swimming, he dies sinking in the water. After a few months, by using the divine eye, this monk sees what is his next form.
He sees a ghost. A ghost who is flowing 8 meters above the earth. His body was like an ordinary human man. However, his face was like that of a person whose neck is being squeezed very tightly by another person. His eyes were turned like looking up. His eyes were swol en.
His forehead was creased. A great fear was al over his face. Like a fear of death. It is like someone hit his head with a big rod quickly and disappeared instantly. His face showed a state of extreme fear and inability to think about what just happened.
Chapter 10: And 30 other focus
meditations. 卐
Here explains practicing of other 30 meditations. These al meditations are concentration meditations.
The perception of bloatedness:
An ancient meditation. Looking at a bloated corpse this meditation is practiced by a yogi. The yogi must not arise any fear. When he concentrates onto it then arises the grasped sign. It is like a bloated fearsome man. Now again he closes his eyes and concentrates onto the grasped sign. Then arises the pure image. It is like a fat man. When he concentrates to the pure image continuously, he attains the 1st form plane meditative level. Only that level can be achieved by this meditation. Then yogi should charm that meditative level by 5 charms.
This meditation increases dispassion. This meditation is especial y suitable for the person who loves the il ustration of the body, the beauty of the figure.
The perception of discolouration:
An ancient meditation. The corpse is a discolored body. Practicing of this meditation is same as the perception of bloatedness. However in this meditation, the grasped sign is like a body that is fil ed with spots and the pure image is that same body seems more clearly with red, white, and blue colours. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion.
This meditation is especial y suitable for the person who loves colour of the body, and skin colour.
The perception of festering:
An ancient meditation. The corpse is a festering body. Practicing this meditation is same as the perception of bloatedness. However in this meditation the grasped sign is same as the festering corpse and the pure image is that same body completely stil ed. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion. This meditation is especial y suitable for the person who loves the scent of perfumes that were put on human bodies.
The perception of the fissured:
An ancient meditation. The corpse is a body that either has broken limbs or cut limbs or a body of a person who is kil ed by the king or thieves by cutting and hewing. Practicing this meditation is same as the perception of bloatedness. However, in this meditation the grasped sign is like a body with a hole in the middle and the pure image is like a complete body. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion. This meditation is especial y suitable for the person who loves a permanent beauty of human limbs.
The perception of the gnawed:
An ancient meditation. The corpse is a body that is eaten and bitten in various places. Practicing of this meditation is same as the perception of bloatedness. However, in this meditation the grasped sign is same as the corpse that is eaten by animals and the pure image is like a complete body. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion. This meditation is especial y suitable for the person who loves places of bodies where fil ed with flesh; like women’s breasts, and buttocks and who loves chubby bodies.
The perception of the dismembered:
An ancient meditation. The corpse is a body that has separated limbs here and there. Practicing this meditation is same as the perception of bloatedness. However, in this meditation, the grasped sign is same as the corpse that has spread body parts and the pure image is like a complete body. Only the 1st form plane meditative level can be achieved by this meditation. This meditation increases dispassion. This meditation is especial y suitable for the person who loves beauty in hands, legs, and body postures.
The perception of the cut and the dismembered: An ancient meditation. The corpse is a body that is cut by using weapons and has separated limbs here and there. Practicing this meditation is same as the perception of bloatedness. However, in this meditation, the grasped sign is same as the corpse that is cut and have spread body parts and the pure image is like a complete body. Only the 1st form plane meditative level can be achieved by this meditation.
This meditation increases dispassion. This meditation is especial y suitable for the person who loves the way of the body which is wel combined with limbs.
The perception of the blood-stained:
