MEDITATION
A list of different types of meditation that can be taught to and practised by all people. Ask for a counsellor to guide you.
SIMPLE LESSONS ON MEDITATION (LESSON BANK 2) FOR THE BEGINNER
This is a brief listing of simple lessons on meditation taken from teachings of the Buddha, that will be helpful to beginners. Readers may try the practice these lessons in the same order as presented for gradual progress. Alternatively, they may choose to try lessons that are easy or beneficia for them. You can also send an email to a Buddhist Counsellor and ask for more guidance. The address is at the start of the lessons bank.
DHAMMA PRACTICE TRAINING ACADEMY (DPTA)
LESSON BANK 2-LESSONS IN MEDITATION
Revised on 19 August 2022
Number of lessons at present is 39
Number of pages at present 50
These lessons are partly graded and can be understood even by a child who is 12 years old at the beginning. It suits anyone who wishes to learn meditation for practice with minimal effort.
Lessons in the series 2000 to 2999 are easily understood by beginners.
It might not have a lesson written for every possible topic. However, requests for new lessons will be considered. The aim is to have enough lessons catering to all ages of learners and practitioners of meditation.
When a lesson is not ready, it is suggested that textbooks be used.
Alternatively, please get information from the internet:
www.buddhanet.net
www.accesstoinsight.org
www.tripitaka.lk
Wikipedia
If you are looking for a lesson on a particular subject, please initially refer to the alphabetical index to lessons
LIST OF LESSONS WITH LESSON NUMBER AND DESCRIPTION
NUMBER GOTO BRIEF DESCRIPTION EDITING RECORD
PAGE LANGUAGE CONTENT
2000 4 Meditation
2001 4 Knowing that you have a mind GD, DDS
2002 7 The mind controls you or you control the mind?
2003 8 Notice the speed of the mind; nothing is faster
2004 9 Moving the mind from one thing to another
2005 10 The mind can be the best friend or the worst enemy
2006 11 Calming makes the mind stronger
2007 12 Calming leads to concentration
2008 13 Experimenting with calming of the mind
2009-2099 held in reserve
2100 15 Concentration meditation
2110 17 Object based meditation
2111 18 Forty objects of meditation
2200 19 Relevance of reminiscence meditation DDS
2201 20 Reminiscence of the Buddha (Buddhanussati) DDS
2202 22 Reminiscence of the Dhamma (Dhammanussati) DDS
2203 22 Reminiscence of the Sangha (Sanghanussati) DDS
2204 23 Reminiscence of virtues (silanussati) DDS
2205 24 Reminiscence of the benevolence (caganussati) DDS
2206 26 Reminiscence of the deities (Devanussati) DDS
2207 27 Rem. of enlightenment (Nibbanussati) DDS
2208 27 Reminiscence of the death (marananussati) DDS
2209 28 Rem. of the loathsome body (asubhanussati) DDS
2210 29 Reminiscence of respiration (anapanasati) DDS
2211 30 Four divine abidings DDS
2212 31 Four divine abidings-loving kindness (metta) DDS
2213 32 Four divine abidings-compassion (karuna) DDS
2214 33 Four divine abidings-sympathetic joy (mudita) DDS
2215 34 Four divine abidings-equanimity (Upekkha) DDS
2216 35 Four immaterial states of mind (arupa cetasikas) DDS
2217 36 Repulsiveness of nutriment DDS
2218 37 Four great elements of matter DDS
2219 to 2499 held in reserve
2500 37 Activity based meditations DDS
2501 39 Activity based meditations-respiration DDS
2502 41 Activity based meditations-four postures DDS
2503 42 Activity based meditations-standing DDS
2504 43 Activity based meditation-walking DDS
2505 44 Activity based meditation-sitting DDS
2506 45 Activity based meditation-reclining
2901 47 Comp. of Samatha and Vipassana Samadhi
49
LANGUAGE EDITORS-WITH INITIALS
Genevieve Duffel, Australia GD
Dayani de Silva, Sri Lanka DDS
There are five lesson banks titled:
1 Discourses of the Buddha
2 Meditation
3 Dhamma
4 Psychology and philosophy
5 Practice
LESSON BANK TITLED MEDITATION
The numbers in the LEFT column are lesson numbers
LESSON BROAD TOPIC OF LESSON
NUMBER
2000 MEDITATION
Reserved
2001 KNOWING THAT YOU HAVE A MIND
The mind is the most important part of a human being. This fact may be lost on many of us, as the tendency is to focus on our bodies instead. We are superior to animals because our mind is more developed. For those who are not sure about the existence and functioning of the mind, the technique of mapping what is in the mind would be useful. Your brain is not your mind.
The chaplain or counsellor can guide a group to try this technique.
The members of the group will first sit down on the floor or on chairs in a circle. A point of silence should be reached. Before commencing, each person will be given a pen and notepad.
To reduce disturbances, the group can keep their eyes closed. Eyes need not be forcibly closed, but rather casually closed.
The chaplain will ask the group what they are thinking of right now. Each participant will be asked to open the eyes and write a few words about what they were thinking at that time.
After a short break, the chaplain would ask the same question for a second time. Participants will be asked to write what they were thinking of at that time and write a few words describing the thought.
The process can be repeated several times.
The chaplain can collect the papers and eliminate topics which are inappropriate to be discussed as a group. Then the chaplain will read from the notes with no reference to the names of individuals.
If participants have comments, the chaplain will discuss these with the group.
The question will be put whether they can now notice the existence of a mind. At this point, the group can understand that all their thoughts came from the mind.
The mind is a process associated with the body that deals with our thoughts. This is, of course, not a definition of the mind.
Teaching techniques from techniques bank suggested:
404 Reporting new knowledge
Writer: Rahubadde Sarath-Chandra
Content Editor:
Language Editor: Genevieve Duffel
Teaching Techniques identified by: RSC
Indexer and Compiler: RSC
Another edition
2001 KNOWING THAT YOU HAVE A MIND
The mind is the most important part of a human being. This fact may be lost on many of us, as the tendency is to focus on our bodies instead. We are superior to animals because our mind is more developed. For those who are not aware of the existence and functioning of the mind, the technique of mapping what is in the mind would be useful. Your brain is not your mind.
The chaplain or counsellor can guide a group to try this technique.
The members of the group will first sit down on the floor or on chairs in a circle. A point of silence should be reached. Before commencing, each person will be given a pen and notepad.
To reduce disturbances, the group can keep their eyes closed. Eyes need not be forcibly closed, but rather casually closed.
The chaplain will ask the group what they are thinking of right at that particular point of time. Each participant will be asked to open the eyes and write a few words about what he/she was thinking of at that time.
After a short break, the chaplain would ask the same question for a second time. Each participant will be asked to write what he/she was thinking of at that time and write a few words describing the thought.
The process can be repeated several times.
The chaplain can collect the papers and eliminate topics which are inappropriate to be discussed as a group. Then the chaplain will read from the notes with no reference to the names of individuals.
If participants have comments, the chaplain will discuss these with the group.
The question will be put whether they can now notice the existence of a mind. At this point, the group can understand that all their thoughts came from the mind.
The mind is a process associated with the body that deals with our thoughts. This, however, is not a definition of the mind.
Teaching techniques from techniques bank suggested:
404 Reporting new knowledge
Writer: Rahubadde Sarath-Chandra
Content Editor:
Language Editor: Dayani de Silva
Teaching Techniques identified by: RSC
Indexer and Compiler: RSC
2002 DOES THE MIND CONTROL YOU OR DO YOU CONTROL THE MIND?
After doing something or saying something we wonder why we behaved the way we did. This happens when one has limited or no control over the mind, and the mind moved somewhere unexpectedly.
In this situation there is no need to get angry and upset, if you keep in mind that this is the nature of the mind.
Try to keep yourself and your mind as two different entities in this discussion. If you think that the mind is a part of you all the time, it will get confusing.
In the Dhammapada, a collection of 423 stanzas attributed to the Buddha, in the chapter on the mind, several stanzas emphasise the need to control the mind. In stanza 35 it is said that it is good to tame the mind.
We can consider a few constructed cases to illustrate this. You may have seen these in actual experience many a time. A lot more cases are available, but with time and space constraints, only a few have been selected.
Nearly all the ideas presented in this presentation are from Abhidhamma and Sutta Dhamma in the Theravada tradition. Abhidhamma is philosophy and psychology, while Sutta means discourses given by the Buddha.
Teaching techniques from techniques bank suggested:
401 Reporting Dhamma experiences in daily life
605 Experiments in testing mindfulness
Writer: Rahubadde Sarath-Chandra
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2003 NOTICE THE SPEED OF THE MIND, NOTHING IS FASTER
Here the group can settle in a way like the manner described before. Sit on the floor or in chairs in a circle and rest quietly for a few minutes.
The chaplain or counsellor can ask the participants to think of objects, places, and people all over the world. The following series can be tried. A short time gap must be allowed between any two of these:
Brisbane
Sydney
Melbourne
A new car
A tram car
A bus
A train
Prime minister of Australia
President of the United States
President of Russia
A bodhi Tree
A temple
A Buddha Statue
My home
My school
At the end a discussion is held using the following or a similar grid:
1 Was there a difficulty in moving from one to the next?
2 Did you think of a previous object by mistake?
3 Did any other unintended objects or thoughts interfere with what you were trying to do?
4 Did you notice how fast the mind can be?
5 Is it faster than light?
6 Can you now repeat the objects in the same sequence?
7 Did you like the experiment?
8 You can send the mind anywhere as you wish; did you note that?
The speed of the mind is greater than anything else. That often causes us a few problems. Meditation is one of the techniques of reducing the speed of the mind. It also helps to reduce the radius of movement of the mind.
Teaching techniques from techniques bank suggested:
603 Experiments in tracking the moving mind
Writer: Rahubadde Sarath-Chandra
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2004 MOVING THE MIND FROM ONE THING TO ANOTHER
Meditators often worry about the difficulty of bringing the mind to dwell on a single object. Concentration meditation is concerned with this type of meditation.
It is little realised that it is even harder to lift the mind off an object on which it is dwelling to the exclusion of all others.
For example, if you see a beautiful object, you tend to keep looking at it, and it is pretty hard to take your mind away. Test the mind with respect to the other senses, and you will notice the truth of this dictum.
One method of moving the mind away from an object is the development of mindfulness. When mindfulness is strong, it will remind you that you are stuck on an object. Dhamma knowledge will remind you that you need to move on for your own good.
Teaching techniques from techniques bank suggested:
602 Experiment in moving the mind
Writer: Rahubadde Sarath-Chandra
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2005 THE MIND CAN BE YOUR BEST FRIEND OR YOUR WORST ENEMY
In stanza 42 of the Dhammapada, a compendium of 423 verses summarising teachings of the Buddha, the Buddha points out that an ill-directed mind can do more harm to oneself than one’s enemies.
In stanza 43, the opposite is stated. A well-directed mind can do bring so much good to oneself than the rest of the world, including one’s parents.
These sayings show how powerful one’s mind can be. Teachings relating to wholesome mental states and how these are developed are described elsewhere.
Short sayings in the Dhammapada are easy to read and extremely useful for anyone seeking a happy and successful life.
Teaching techniques from techniques bank suggested:
208 Reading the script and speaking about the main points
Writer: Rahubadde Sarath-Chandra
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2006 CALMING MAKES THE MIND STRONGER
We find it hard to stay still but tend to move the whole body or at least a part of the body. Our mind is also like that. The mind just cannot stay still. It needs to roam around. That is normal.
While running sideways, it is not easy to hit a target with a ball in hand. It is easier to hit while moving slowly in the best direction. It is easy to notice this skill in cricket. What you apply here is a strong force facilitated by relative stillness.
It is not effective to think of a difficult problem while having a run around. Stay quietly for a little time, clear thinking starts. The calmness adds strength to the mind.
When running around the mind uses a part of the energy it has. When you stay still the mind can summon its energy a lot more effectively.
For success and happiness, we need to learn how to stay calm and still. Young people need calmness for success in studies. Young adults need calmness for happiness in the family. All people who seek spirituality learn calming techniques to achieve good results.
Learning mindfulness and concentration is based on calmness of mind.
Teaching techniques from techniques bank suggested:
208 Reading the script and speaking about the main points
Writer: Rahubadde Sarath-Chandra
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Language Editor: Dayani de Silva
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Indexer and Compiler: RSC
2007 CALMING LEADS TO CONCENTRATION
We speak of a mind in concentration when it is dwelling on a single object. For example, if you are keeping your mind on the flame of a candle, to the exclusion of all other objects, then the mind is concentrating on the flame. This is easy to say but it is hard to achieve. You might not get the exact result, but it is not difficult to get close to it.
In a practice aimed at concentration, the preliminary requirement is calming of the mind. When you are trying attend to many things at the same time, the mind is not calm but is agitated. So, the background for concentration is prepared by achieving calmness of mind.
When the mind is calm, it does not move a lot. In that situation one can try to keep the mind on a few objects like the body. And when the mind is nearly still, it can home in on one object and try to stay there.
When there is turbulence on the atmosphere, leaves of trees keep moving this way and that way. When wind reduces, the leaves also become relatively still. When the blowing is no more, the leaves become still.
Similarly, as you reduce the disturbing factors, the mind tends to become still, and at some stage, it becomes still. That is concentration.
The term concentration implies a strong activity. Stillness indicates the ceasing of activity. So, in a way stillness is a better term to use that concentration. The Pali word for stillness is Samadhi.
Teaching techniques from techniques bank suggested:
530 Experiment in developing concentration by calming
Writer: Rahubadde Sarath-Chandra
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2008 EXPERIMENTING WITH CALMING THE MIND
First, we must develop our ability to notice the difference between calm and disturbance in a physical setting and then gradually apply the same idea to the mind. Examples of disturbed situations can be the following: a choppy sea with fast rising and falling of waves, heavy rain with gusty winds, a river flowing down through a rocky stretch, traffic in the city, an artificial fountain, boiling water, a football match, and a drink being poured into a glass.
These can be described to a group, and they can think of each of these one after the other, slowly.
Then calm situations can be listed slowly, giving time to think of each separately. Examples are a very gently flowing river, a flat sea, the perfectly still water of a lake reflecting the surrounding landscape, a gentle breeze, or a moving ship far in the distance.
Now we can start thinking of what goes on in the mind. Sometimes it is calm, as it happens just before one falls asleep. At other times, it is agitated, when one is unable to fall asleep, or during the morning rush in preparing for school or work.
We can ask ourselves the question whether you prefer the mind to be calm or agitated. How does each one feel?
While being seated, the group can try a few minutes of breathing meditation. These instructions would help:
1 Think of breathing, as this action enables you to live
2 You can close your eyes or keep them open as you prefer
3 Do you notice the air coming in through the nostrils?
4 After a few minutes watching the air coming in, now pay attention to the air that goes out.
5 Observe the in and out breaths for a few minutes
6 Now, begin to observe the in-out breathing cycle
7 Between the two, there may be a small gap; do not bother about it for now
8 After, say, 20 minutes, ask the group whether the mind feels calm
9 While doing this meditation, the mind might have been thinking about various things; that can be ignored for now
10 You do not do anything other than noticing the air coming in and going out
11 Was the mind calm at the end?
Discuss these aspects with the group.
The chaplain or counsellor can explain other methods of calming and get the group to try them. A few are mentioned below.
1 Count backwards say, from 20 to 1, and then forward
2 Say aloud the letters in the alphabet, first forward, and then backward
3 Call out the colours in the rainbow (violet, indigo, blue, green, yellow, orange, and red) forward five times, and then in the reverse order
4 Check the pulse for a minute or two
5 Check how many pulses occur in one breath, inward, then outward
6 Watch a line of ants moving in a line
7 In light rain, watch the raindrops falling on a pool of water, and the little circles formed and how they vanish in a second
8 Watch a train moving far away
9 Watch the cars moving on the highway far away
10 Watch how you are falling asleep
Teaching techniques from techniques bank suggested:
531 Various methods of calming the mind
622 to 529 Natural methods of calming the mind
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2100 CONCENTRATION MEDITATION
Some say that they lack concentration, but the truth is that from birth, we do have concentration. It is an inherent feature of the mind; the level of concentration may be low, and it can be gradually improved with meditation.
A question can arise as to the difference between concentration and mindfulness. If we look at driving as an example, we concentrate on the position and movement of the vehicle, and at the same time, we are mindful of the surrounding. For example, we are mindful of the other vehicles, people nearby, the traffic lights, speed bumps and even police cameras. Concentration and mindfulness are both aspects of the mind called universal mental states, as they are present all the time with five other mental states (cetasika).
Both work on objects we confront through our senses, being the eye, ear, nose, tongue, body, and mind. When one is studying, the mind sense is very active, and the mind can concentrate on information taken in. However, one is also mindful of the surroundings. Younger siblings coming into your room is one example. When learning music, the information one concentrates on is coming via the ears. When drawing or painting, the eyes receive the information, and one concentrates on that information.
The Pali term Samatha means calming, and Samadhi means high concentration. Good students have a high level of concentration. It can get disturbed and weak when disturbances occur.
If one is skilful, a low intensity disturbance in the background might help in developing concentration, as it tends to keep away a potential multitude of other disturbances. For example, older children sometimes listen to music while studying.
Staying in a frozen posture, such as standing on one leg, bending the body halfway or leaning to one side can be experimented on to notice a rise in the level of concentration. These need to be done under supervision only. Safety aspects must be considered before engaging in these types of exercises.
The chaplain or counsellor can guide a group in recognising and developing concentration using the following information:
USING THE EYE SENSE
Watching the rain falling
Watching a sunset
Reading a book
Watching the slow flickering of a candlelight
USING THE EAR SENSE
Hearing a song
Listening to the sound of rain falling
Listening to the sound of the ocean
Listening to a religious chanting
Listening to a religious chanting with sober background music
Listening to meditation music for calming
USING THE BODY SENSE
Natural breathing
Changing posture (sitting, standing, walking, reclining)
Walking
USING THE MIND SENSE
Contemplating the foulness of the body
Reflecting on the deterioration of a dead body
Contemplating the negative aspects of certain types of greed
Contemplating the inevitability of death
Teaching techniques from techniques bank suggested:
208 Reading the script and speaking about the main pointsUnder preparation
Writer: Rahubadde Sarath-Chandra
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Indexer and Compiler: RSC
For most people, meditation simply means putting the mind on a selected object to the exclusion of all other objects. For example, if you decided to meditate on the flame of a candle, you would try to keep the mind on the flame and avoid paying any attention to other objects around or in the mind. It becomes a strenuous action involving the taming of the mind.
This type of object-based meditation had been practiced very effectively even before the Buddha. They had attained what are called absorptions or Jhana. The best-known examples are the teachers of ascetic Siddhartha, Alara Kalama and Uddaka Ramaputra. They had attained the material Jhanas and the immaterial Jhanas. Material Jhanas emanated from matter and immaterial Jhanas emanated from the mind. There are four material Jhanas and four immaterial Jhanas.
These were treated as great attainments and there were many who had attained to these under the guidance of teachers.
In the famous treatise on deeper aspects of Buddhism called the Visuddhi Magga, the path of purity, many such objects of meditation are mentioned. Scholars of current times are critical of these presentations, arguing that these do not lead to enlightenment, but to birth in the higher celestial worlds (brahma worlds).
This matter will be dealt with briefly under mindfulness meditation. Here, it is proposed to list the recommended objects for information (see below).
Teaching techniques from techniques bank suggested:
530 Experiment in developing concentration through calming
Writer: Rahubadde Sarath-Chandra
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2111 FORTY OBJECTS OF MEDITATION
The following objects of meditation are listed in the books:
Material devices (kasina) 10
Foulness of the body 10
Reminiscences (recollections) 10
Divine abodes (brahma vihara) 04
Immaterial states (arupa) 04
Repulsiveness of nutriment 01
The four fundamental elements 01
Total 40
These are briefly described here. The ten material devises are:
Earth Kasina (can be brown clay disc about 20 centimetres in diameter.
Water kasina
Fire kasina
Air kasina
Blue kasina
Yellow kasina
Red kasina
Hite kasina
Sky kasina
Light kasina
These meditations need to be done under the direct supervision of a teacher. Instructions given need to be strictly followed. It is suggested that the name of the kasina can be chanted softly to help in the meditation.
Foulness of the body is taken as an object, using the decomposing dead body. The last one is the skeleton. This is not possible in society today, as there are no charnel grounds.
The other cases are considered in some detail under the respective topics.
Teaching techniques from techniques bank suggested:
530 Experiment in developing concentration through calming
Writer: Rahubadde Sarath-Chandra
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2200 RELEVANCE OF REMINISCENCE MEDITATIONS
The use of the term reminiscence is not common. More often the terms reflections or recollections are used. The essential idea is that reflecting on an experience of the past with mindfulness and wisdom can be helpful to a meditator. Just thinking of a past experience is discouraged.
One of the benefits is developing the ability to concentrate. For example, if you reflect on the Buddha, the mind settles on the idea of the Buddha. So, there is concentration.
Secondly, while you are meditating if there was a disturbance, then calmness can be re-established using a reminiscence, such as the Buddha.
Thirdly, a reminiscence requires mindfulness. Hence mindfulness is developed through the reminiscence.
If one reflection does not work, one can wait a little and switch over to another type of reflection.
The reminiscence by itself is a meritorious act, if not for anything else.
Teaching techniques from techniques bank suggested:
530 Experiment in developing concentration through calming
Writer: Rahubadde Sarath-Chandra
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Language Editor: Dayani de Silva
Teaching Techniques identified by: RSC
Indexer and Compiler: RSC
2201 REMINISCENCE OF THE BUDDHA (BUDDHANUSSATI)
The qualities of the Buddha are so many that it is practically impossible to reflect on all such qualities. In fact, we do not know or understand fully some of those qualities. Hence a summary of nine qualities is given in the Dhamma. A summary is given here for the benefit of the meditator.
Bhagava (full of merits from the past)
Arahan (would not do any wrong)
Samma Sambuddho (one who realised correctly, perfectly)
Vijja Carana sampanno (endowed with both wisdom and conduct)
Sugato (well gone)
Loka vidu (knower of the worlds)
Anuttaro purisadhamma sarathi (incomparable trainer)
Sattha deva manussanam (teacher to humans and celestials)
Buddho (perfect in knowledge and understanding)
Bhagava (exalted)
You can understand these a little at the start. As you progress the understanding will rise to a higher level. It is useful to discuss this with a Buddhist counsellor. It will help in many other ways.
The writer has observed that familiarity with a particular Buddha statue to the extent that you can remember it at will, helps to bring the idea of the Buddha to a focus very quickly.
If it is difficult to remember the attributes of the Buddha, it is suggested that the focus be set on the second quality (araham), namely that the Buddha does nothing wrong, or the idea that the Buddha has cleansed his mind off all thoughts that are unwholesome, including their roots. Initially you can say araham softly until the mind gets hold of the concept.
Teaching techniques from techniques bank suggested:
607 Experiments in contemplating on the Buddha
Writer: Rahubadde Sarath-Chandra
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2202 REMINISCENCE OF THE DHAMMA (DHAMMANUSSATI)
You need to form an idea of what Dhamma means before you start the reflection. There is mention in the Dhamma about the main qualities of the Dhamma. These are the qualities:
Svakkhato (well explained)
Sanditthiko (to be realised immediately)
Akaliko (capable of giving results right now)
Ehipassiko (inviting investigation or come and see policy)
Opanaiko (leading to enlightenment)
Paccattam veditabbo (to be understood by the wise)
The comments made in relation to reminiscing the Buddha also apply here.
Readers will realise that this reflection is not so easy as the one relating to the Buddha since it entirely conceptual. It is easier to start with one concept that appeals to you.
Teaching techniques from techniques bank suggested:
608 Experiments in contemplating on the Dhamma
Writer: Rahubadde Sarath-Chandra
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2203 REMINISCENCE OF THE SANGHA (SANGHANUSSATI)
This is similar to the reflection of the Buddha and Dhamma. The Dhamma shows eight leading qualities of the Sangha.
Supatipanno (of good conduct)
Ujupatipanno (upright, wise)
Gnayapatpanno (dutiful conduct)
Samicipatipanno (right conduct)
Ahuneyyo (worthy of offerings)
Pahuneyyo (worthy of hospitality)
Dakkhineyyo (worthy of receiving gifts)
Anjalikaraniyo (worthy of reverential salutation)
Anuttaram punnakkhettam lokassati (incomparable field of merit-making to the world)
Comments made in the last two reminiscences apply here too. This reflection will become easier if you learn a little about famous monks like Sariputta. A convenient starting point is the idea of hospitality.
Teaching techniques from techniques bank suggested:
609 Experiments in contemplating on the Sangha
Under preparation
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2204 REMINISCENCE OF VIRTUES (SILANUSSATI)
Virtues here do not necessarily mean the mere acceptance of precepts. Behaviour that does not harm oneself and does not harm others is what is implied. One must accept the precepts, and then keep observing or pursuing the precepts as long as possible.
Formal precepts such as the five precepts or the eight precepts of livelihood are clearly useful in understanding the practice of virtues.
In this reminiscence, it is presumed that the practitioner has developed some virtuous behaviour for some time and is now reminiscing that experience. The reminiscence is itself a wholesome act and the reminiscence tends to calm the mind and help develop concentration.
Teaching techniques from techniques bank suggested:
610 Experiments in contemplating on morality
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2205 REMINISCENCE OF BENEVOLENCE (CAGANUSSATI)
The reminiscence is regarding one’s own acts of benevolence and charity. The presumption is that one has practised benevolence for some time. The lesson on dana (giving) in the lesson bank on discourses, covers a large range of charitable activities.
It must not be restricted to the giving of some material things to another. The idea of benevolence is much wider.
This reflection also helps to develop mindfulness and concentration.
Teaching techniques from techniques bank suggested:
611 Experiments in contemplating on charity
Under preparation
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2206 REMINISCENCE OF DEITIES (DEVATANUSSATI)
This reflection is not based on past experience but the information we have received from Dhamma teachers. The idea of celestial worlds and celestial beings is described in the scriptures. Compared with the human plane, these are higher planes of existence. Life in these places is thought to be pleasant. Those beings are reaping the benefits of their past actions.
They may have been benevolent, had developed virtues, and had confidence in the Buddha, to have been born in these higher planes.
As before the first benefit from this reflection is concentration or the restoration of lost concentration. Development of mindfulness is also facilitated.
An added benefit is the motivation generated that promotes a wholesome pattern of behaviour in this life as a human being.
There are reports on rebirth stories in which human beings who had lived in celestial worlds tell their stories of a happy and pleasant life in the heavens.
There are many stories in the scriptures about celestial life.
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2206 REMINISCENCE OF DEITIES (DEVATANUSSATI)
This reflection is not based on past experience but the information we have received from Dhamma teachers. The idea of celestial worlds, and celestial beings is described in the scriptures. Compared with the human plane, these are higher planes of existence. Life in these places is thought to be pleasant. Those beings are reaping the benefits of their past actions.
They may have been benevolent, had developed virtues, and had confidence in the Buddha, to have been born in these higher planes.
As before the first benefit from this reflection is concentration or the restoration of lost concentration. Development of mindfulness is also facilitated.
An added benefit is the motivation generated that promotes a wholesome pattern of behaviour in this life as a human being.
There are reports on rebirth stories in which human beings who had lived in celestial worlds tell their stories of a happy and pleasant life in the heavens.
There are many stories in the scriptures about celestial life.
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2207 REMINISCENCE OF NIBBANA (ENLIGHTENMENT)
This reflection is based on what we learn from the Dhamma. The last two stanzas in the discourse on blessings, reproduced in the lesson bank on Discourses, indicate the experience of the person who has attained enlightenment, according to the Buddha.
That description says that such a person is not shaken by any worldly vicissitudes, is sorrowless, free from subtle defilements and has a blissful mind.
It is possible to reflect upon these experiences. A good understanding of these would be necessary. A complete understanding may not be necessary. With more and more reflection and learning, the reminiscence is bound to improve.
If one thinks that reminiscence of Nibbana is not possible until one attains Nibbana, then that thought is defective.
At least you can think of Nibbana as an attainment of an absolutely peaceful state, devoid of all the troubles we experience here.
Nibbana is not a place or an existence.
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2208 REMINISCENCE OF DEATH (MARANANUSSATI)
No one has experienced death, but many may have observed the experience of a dying person. There is information in the Dhamma about death.
The first thing is not to feel sad when reflecting on death. We need to think of death with an understanding. It is a fact that every person will die someday. That is certain. The uncertainties are in surrounding details like, the time, place, and manner in which one will die. The focus ought to be on the certainty.
It is the corporeal body that dies. The mind seems to move to a new place. That can be understood.
There is nothing to fear about death. Death keeps occurring every moment though we do not observe it.
This way one can reflect on death, with understanding, and with no sadness or worry.
Reflection on death will serve as a motivator to live a wholesome life.
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2209 REMINISCENCE OF THE BODY (KAYAGATASATI)
The Dhamma presents the body as a fabrication of many parts such as the 32 parts of the body. The 32 parts described form a selected sample representative of the composition of the body. It need not be compared with all the parts taught to a medical student.
Meditating on the body one can build up mindfulness and concentration. It will also enable one to reduce attachment to the one’s body and the bodies of others. This aspect might not be necessary for every individual. It is most useful to those who are overly attached to the human body, particularly the bodies of others.
Disgust and involvement in disgust are not recommended. Wise understanding is a better choice.
This reminiscence also helps to get familiar with the realities of existence. Some of these are: constant change, suffering, no-self, arising and ceasing, fabrication from smaller components, the form underneath the outer layer, the appearance, and our perceptions and so on
Continuous death, recognised death, eventual separation of mind and body are also made clear when one sees the body and its parts.
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2210 MINDFULNESS OF RESPIRATION (ANAPANA SATI)
Respiration is an object of meditation that does not involve attachment or repulsion at any stage. It is an activity that goes on with no effort. Hence, it is available to any living person all the time.
Both concentration and mindfulness can be developed using respiration as an object of meditation. Once a person develops the skill of observing the breath, to the exclusion of other objects, calming and concentration set in. Stillness of mind is then achieved.
When the meditator develops the skill of distinguishing the in-breath and the out-breath, mindfulness sets in.
In the teachings of the Buddha, development of mindfulness eventually helps a meditator to attain enlightenment.
One who wishes to progress on this path is well-advised to study the discourse on the establishment of mindfulness thoroughly and follow the instructions slowly and mindfully. The discourse seems to be prescriptive and there is no need to add or subtract.
A summary of the discourse is given in the lesson bank on the Dhamma. This subject is also discussed in another lesson devoted to mindfulness meditation.
Meditation teachers emphasis the fact that mindfulness is the key to reaching enlightenment. The term ekayano maggo is this indication. There are many teachings that are helpful in practice, but mindfulness is the key to ultimate success.
In the writer’s opinion, one needs to recognise the importance of all teachings, while the special value of mindfulness is recognised.
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The four divine abidings are loving-kindness, compassion, sympathetic joy, and equanimity. These are related. However, the four need to be treated separately for meditation.
The common feature for the first three abidings is softness of mind. The fourth abiding represents holding the mind in balance amidst reasons to lean to one side or the other.
After practising one type of meditation, you will notice that it is easy to switch over to another.
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2212 FOUR DIVINE ABIDINGS-LOVING-KINDNESS
Loving kindness is metta in Pali. Goodwill is a close enough translation of metta.
The word love by itself connotes craving and attachment. Loving kindness is a mental state that has softness for other beings, devoid of the need to get attached. However, a fine line divides such mental state and attachment; softness without mindfulness can get dragged into attachment. The meditator needs to know this pitfall from the start.
Firstly, metta helps to calm the mind. Secondly, it helps to develop concentration. Thirdly, this meditation helps to bring the mind back to a state of meditation, when it is lost during another type of meditation. Fourthly, it helps to soften the mind when hatred takes over. Goodwill is the opposite of ill-will.
It is stated that metta meditation can take the meditator right up to the third stage of enlightenment called non-returner (anagami).
There are many methods of practising metta meditation. One recommended in the scriptures is to contemplate any one of the directions and wish that all living beings in that direction be well and happy, and peaceful. Then, one can direct the mind to the next direction, and make the same wish and keep doing the same. One good feature of this meditation is that you do not think about individuals or groups. The idea is not spoilt by personal relations.
Another common method is to wish well to those who are close to you, and then extend the wish to those who are further and further away. When some enmities or dislikes arise in the mind then the meditator tries to get over it. Reflection on death at that point, may help in these cases. The implication is that after death of either party, the enmity has no meaning. This method is commonly used in daily practice in temples, for example Sri Lankan temples. It does seem to work.
Another simple method is to wish well to anyone who comes to mind, one after the other, making no exceptions.
This method seems to work in offices, factories, associations, groups and so on, where lack of goodwill creates ongoing problems, everyone blaming one another for the situation. It is very useful to try this simple method among spouses, children and others living in your household.
In the case of spouses, it is normal to develop dislikes over a period of time. The above method is worth trying not when trouble starts but much earlier, when little signs of discord appear.
A metta package appears in an appendix of the book titled Practical Techniques for Teaching Buddhism to Youth. You can get a copy of the electronic version by emailing QSA via This email address is being protected from spambots. You need JavaScript enabled to view it.. There is one for children and one for adults.
Anyone seeking happiness in life is advised to learn, and practise loving-kindness meditation continuously. Any of the above methods is worth trying. You can select the best for given circumstances.
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2213 FOUR DIVINE ABIDINGS-COMPASSION
This is called karuna in Pali. The same term is used in Theravada and Mahayana. Before one tries to practice meditation on compassion, it would be necessary to develop compassion in the mind and where possible to put into practice.
What is compassion? When you see people around who are in difficulty and are finding it hard to cope with the experience, you get a feeling of compassion for them. In many cases, you would try to alleviate that suffering. That thought and that action are an expression of compassion.
When compassion becomes a natural feature of the mind, it is easy to practice compassion meditation.
Recollect the suffering of those who are suffering and wish that they get over that suffering.
Continued practise helps in developing concentration. It also helps in developing compassion. That is turn helps to reduce the ideas of them and us. It helps to build up goodwill in general.
Compassion is also discussed in the lesson bank on Dhamma and the lesson bank on practice.
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2214 FOUR DIVINE ABIDINGS-APPRECIATIVE JOY
It seems to be the opposite of compassion, in the sense that in compassion a person in suffering is postulated. If you do not have mudita, then there is room for jealousy which is unwholesome. Hence development of sympathetic joy acts as an antidote to common jealousy.
Reflecting on mudita is a meditation. Continued reflection contributes to softening of the mind. It paves the way to high levels of spirituality.
In a practical sense, it is the easiest way to practice mediation of the calming type. Whenever a person comes to mind, you just think and say to yourself, may you be happy and even more happy. This samatha meditation can go on as long as you wish in any posture of the body.
Before going to sleep, this meditation can be very useful.
It is strange to hear some saying that meditation is a hard thing to do. Nothing can be simpler than this. When you do not try anything, it is sure to be difficult.
Happiness is enhanced through mudita, even in times of illness or pain or loss. Happiness nurtures wholesomeness (kusala).
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2215 FOUR DIVINE ABIDINGS-EQUANIMITY
It is common to be liking one thing or disliking it. Continually we get dragged to either liking or disliking. If you develop a strong idea of liking or disliking, then it becomes a view. If you keep thinking of it, you might make the view stronger. Finally, it might develop to be a wrong view and continue to trouble you continuously.
It is good to treat a liking lightly and let it go away. Similarly, take a dislike lightly and let it go away. Reflect on the negatives and understand things better.
Gradually you might arrive at a situation of neither liking nor disliking. The mind becomes actively neutral. This is equanimity; It is based on understanding.
It is useful to reflect on such experiences. That reflection is meditation on equanimity. It is not indifference; it is not pretending or turning a blind eye.
Continued practice calms the mind and brings about concentration. It brings the meditator closer to enlightenment.
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2216 THE FOUR IMMATERIAL STATES OF MIND
The four objects are:
Boundless pace,
Boundless consciousness,
Nothingness,
Neither perception nor non-perception.
These are mental states and can be reached by advanced meditators. It is said that the famous pre-Buddhist teacher Uddaka Ramaputta had attained these mental states.
Firstly, it must be noted that this is not enlightenment. It is a high state of concentration.
These meditations must not be done except with the guidance of meditation teachers.
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2217 THE REPULSIVENESS OF NUTRIMENT
Repulsive nature is a fact applicable throughout the passage of food from the mouth to the end of the track. One of the purposes is to reduce attachment to the body, and the bodies of other people.
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2218 THE FOUR GREAT ELEMENTS OF MATTER
The four great elements are earth, water, air, and fire. Sometimes, these are described more broadly as solidity, fluidity, motion, and energy. In this meditation, one contacting a body, or a thing, sees the experience as a contact with one of the four elements.
During say walking meditation, the four elements manifest themselves in some part of the body, for example the feet, but at that time this manifestation must not be used as an object of meditation. The recommendation is to avoid paying attention to the experience. The experience in fact tends to reduce the attachment to the body. No attention should be paid to the manifestation, as it is necessary to avoid any craving for the experience. The manifestation is considered as a means of reducing craving and must not develop into another type of craving.
It is also a sign that the meditation is moving to a higher level. If one s doing walking meditation, that must be continued skilfully. It may lead to faculty, power and bojjhanga levels.
During such meditation try to avoid getting thrilled with the achievement as it might detract the meditator from the mindfulness attained. Suppose you get put off by the thrill, do not worry, just let it pass as a wayside experience.
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2500 ACTIVITY BASED MEDITATION
Instead of concentrating on objects, it is also possible to put the mind on activities. Two well-known examples are breathing and walking. Breathing is something that happens rather than a thing that is done. Walking is an activity one does deliberately. The great discourse on establishment of mindfulness lists a series of activities on which meditation can be based.
1 Mindfulness of the body
2 Mindfulness of Sensations or feelings
3 Mindfulness of the mind
4 Mindfulness of selected mental states
Mindfulness of the body is treated under fourteen sections:
1 Breathing (Anapana Sati)
2 Four Postures (Iriyapatha)
Sitting, standing, lying down, and walking
3 Four kinds of clear comprehensions (Catu Sampajanna)
Investigation of activity
Investigation of suitability of objects
Vigilance as to possible disturbance
Undeluded attention
4 Repulsive aspects of the body
The 32-part analysis
5 Fundamental elements of materiality
Earth, Water, Fire, Air
These are also called solidity, fluidity, motion, and energy
Except 4 and 5 these involve activities.
Note also that these meditations are based on the human body.
These meditations help to bring the mind to the body from a multitude of things contacted. It is a useful first step in developing concentration and mindfulness.
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2501 BODY BASED MEDITATION-BREATHING
This is best done in the seated position. It can also be done in the reclining position but there is a tendency to fall asleep. Even in the seated position one might fall asleep. The tendency to fall asleep can be avoided by changing the method to walking say after every 20 minutes. Most teachers recommend sitting and walking meditation in blocks of about 20 minutes. Some even recommend 45 minutes a block. It depends on the teacher and the meditator. It is not possible to set a rule.
If you are in the seated position these suggestions are recommended.
Keep the body relaxed but upright. Do not put the head down. Adjust the back to get a good comfortable balance. Keep the eyes open to start with but the eyes tend to close lightly with time.
Observe the lotus position or choose the best position for the legs without getting too tight. Keep the palms on the lap, one on the other.
Do not breathe with force or in an artificial manner. Let the breathing happen without interference.
If there are sounds like that of birds or traffic, just listen to them. Do not pay much attention to it. If you still hear them, just let it be.
Note occasionally that you hear these sounds. If thoughts come in just note that they are there. Do not try too hard to eliminate them. You might make it worse. Whatever happens let them happen. Just try to note what happens.
Gradually the breathing action comes to the forefront. There is no need to speed up the process. Be happy about what you have achieved.
When you breathe in know that you are breathing in. When you are breathing out, know that you are breathing out. This is one stage of development of the meditation.
After a little time, you might notice that the inbreath is longer than the outbreath. It can happen the other way around. It does not matter. You have noted that there can be a difference. This is another stage of development of the meditation.
Again, after some experience, you might notice certain qualities of the inward and outward air. Often the inward air seems to be cold, and the outward air seems to be warm. It can be the other way around; it does not matter. This would be another stage of development of the meditation.
These stages might take a long time to come but do not worry about it. When it happens know that it happens.
Now on, the breathing meditation is likely to flow on smoothly. Enjoy and keep meditating. Several more stages will be experienced.
Regular meditators notice the breath even as they sit down or lie down.
At this stage read this section of the discourse and feel convinced about the correctness of your training.
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616 Experiments in breathing meditation
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2502 BODY BASED MEDITATION-FOUR POSTURES
The four postures are standing, sitting, reclining, and walking. The meditator selects one of these for practice. It is suggested that mixing of methods, if at all, must be done in consultation with a teacher.
For example, some ask the question whether breathing meditation can be done while also doing standing posture meditation. Is this practical? While you are standing the posture needs to be protected to prevent falling down. That attention can be broken if you try to keep your mind on breathing.
The same question is asked about the possibility of combining breathing meditation with walking meditation. As above, practicality is the question.
It is best to put the mind on a selected activity and not try to mix them. There is no advantage. The fact that while walking the mind might observe breathing is a different matter. Then you need to observe what has happened and revert to the original object of the meditation.
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2503 BODY BASED MEDITATION-STANDING POSTURE
In this meditation, the meditator tries to pay attention to the posture of standing. Initially one can keep saying ‘I am standing’ repeatedly, if possible, silently.
Ensure that the body remains erect and be aware as to what you are standing on. If the ground or floor is unsuitable, shift soon to a more suitable place. Make sure that you are not at an edge near a drop or near a water way or water tank. Eyes must be kept open, as closed eyes may send you off balance; this is particularly true for elderly people. Visibility and body balance appear to be connected.
Often the question is asked whether at the same time, breathing meditation can be attempted. Th answer is definitely no. The standing posture is not a stable posture. Full attention must be given to the posture. If you are keen to do breathing meditation, you need to use the sitting or reclining position.
For old people, it is good to stand while holding a rail, frame, or other firm structure.
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2504 BODY BASED MEDITATION-WALKING POSTURE
Walking meditation is one of the most effective forms of activity meditation. If you get tired say after 20 minutes, then try a sitting meditation again for a similar time and come back.
How is walking distinguished from walking meditation? In walking meditation, you try to focus on the activity of walking. The focus suggested by teachers is the point on the heel that seems to contact the ground.
The question is often asked as to what is the exact point of contact. There is no answer. Whatever point is prominent in your feelings, that is the correct point.
The activity is the walking. The chosen focus is the point on the heel.
The mind will trace the movement of each foot from the focal point on one foot, to the forward movement and placement of the other foot on the ground.
Some try to do this in a strenuous manner. That might be over-doing. Walking at a normal speed would do. Try to keep the mind moving with the leg that is moving. At the end of a pace, you transfer the attention to the other foot.
It is best to treat this lightly and make it natural.
Trying to walk fast might make attention impossible. Trying to walk extremely slowly might make the exercise distasteful and over-bearing. Finding the mean is recommended.
After some experience, once you get the rhythm, the mind will move with the feet quite easily. Meditation teachers say that when a certain level of mindfulness is reached, the mental state will rise to the level of what are called faculties. At this stage, initially the feet will feel the four great elements of matter, namely earth, water, fire, and air.
The writer can vouch to a feeling of fluidity associated with the feet. This may not happen to everyone, and not all the time.
The rising to prominence of any of the elements in any part of the body is treated as an indication of partial success of the meditation.
This could be a thrill at the start, but it is suggested that the meditator should not crave for this experience or get attached to it when experienced. Nor should a meditator feel disappointed that this experience did not happen. It may not happen in some instances.
This matter is discussed in other parts of the lessons bank.
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618 Experiments in walking meditation
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2505 BODY BASED MEDITATION-SITTING POSTURE
The sitting posture is usually used to learn and practice breathing meditation and reminiscences (anussati) meditations.
Some of the suggestions in sitting meditation are keeping the body erect but natural, to be relaxed and not too tight, the legs put together in a lotus position (not easy for older adults), or in a half lotus position which is easier, and keeping the palms together on the lap without tightly holding together. In general, one must feel relaxed. When a small adjustment would make things more comfortable, that is recommended.
Eyes can be open at least at the start and closed when felt necessary or when the teacher suggests.
A cushion can be used for the back the back and to sit on.
Leaning against a wall is not recommended. Older people will need this due to illness or infirmity.
During a meditation, slight adjustments might be necessary.
If you need water to drink, that must be kept on a side right at the start.
There is always a tendency to feel sleepy. Some not only sleep but also groan with noise disturbing everyone. If you are constantly mindful of what is going on, sleeping can be avoided. If that is impossible one must get up and use one of the many methods suggested by meditation teachers.
The list of methods is too long to allow space here. The meditation teacher or a noble friend must be consulted.
There are two common types of disturbance in sitting meditation. One disturbance is due to noise from the surrounding. It is virtually impossible to avoid it. It is best to get used to it. This way, the normal sounds can be used as a screen to keep away sounds from disturbances far away. If that is not possible then listen to these sounds and give it the label sounds.
The other common disturbance is from memories. When a memory comes up then call it a memory. The label helps to keep the memory away.
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618 Experiments in walking meditation
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2506 BODY BASED MEDITATION-RECLINING POSTURE
Many of the types of meditation practised in the sitting posture can also be tried in the reclining posture. Breathing and loving kindness are examples.
The obvious weakness is that one may fall into sleep. On the other hand, if one wants to sleep the meditation will be helpful.
This posture could be the only one available to sick or elderly people. It can be used very effectively.
When one gets disturbed while sleeping, a meditation can be of assistance in trying to fall asleep again. On such occasions, breathing meditation might be the most useful. To start with a long breath is necessary. A feeling of freedom and happiness is helpful.
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618 Experiments in walking meditation
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2901 COMPARISON OF SAMATHA AND VIPASSANA SAMADHI
Meditators are sometimes not sure about the differences between Samatha and Vipassana samadhi the two types of concentration or stillness. These observations are made in the hope of clarifying this issue. These are closely connected to the 7th and eighth lanes of the noble eight-fold path and are of paramount importance in the search for enlightenment.
1 Vipassana (insight) meditation is associated with wise attention (yoniso manasikara). Samatha (stillness) meditation is associated with ayoniso manasikara (unwise attention). This, however, is a technical point only. What it means is that samatha does not directly or by itself lead to enlightenment
2 Samatha Samadhi is continuous and Vipassana Samadhi is discreet. If you are concentrating on an object, you try to make it continuous.
3 Samatha Samadhi is associated with the mind-sense. Vipassana samadhi is associated with the body sense. This again is merely a technical point.
4 In vipassana momentary concentration occurs and vanishes in splashes. In Samatha Samadhi the concentration holds on and flows smoothly. It is not so in Vipassana Samadhi.
5 What is the usefulness of momentary and broken attention in vipassana samadhi?
Sati samadhi can grow in intensity stage by stage. It can become so intense that it will cover the time in between the moments of concentration.
The intensity will become so high as to destroy defilements completely and irreversibly. That is the secret of Vipassana Samadhi.
6 Ven. Vijithananda (a meditation master from Sri Lanka) uses the illustration of illuminating a street with electrical bulbs. Suppose we had a continuous tube light it can provide illumination continuously with no dark regions. If there were discreet lamps at intervals, initially there will be dark areas. Suppose we increased the luminosity gradually the entire energy will get more and more concentrated, so that, unlimited illumination will result, and the dark patches will disappear.
The tube lights are comparable to Samatha Samadhi, and the discreet lamps to Vipassana Samadhi.
(This explanation is based on a teaching given by Venerable E. Vijithananda, a meditation master from Sri Lanka on 21 October 2020 at the Sri Lanka Buddhist Monastery in Ellen Grove, Brisbane, Australia).
The writer would suggest the comparison is similar to pressing a nail with a hammer continuously and hitting the nail at intervals. Penetration is achieved using the intermittent process and not by the continuous process.
7 Some students of Buddhism have suggested that Samadhi implies a narrowing of focus connected to a chosen object.
Sati implies a broadening of focus to cover all objects that come into purview.
8 Nevertheless, it is also suggested that Samadhi is a very useful tool to develop. In fact, that tool is put to full use in Vipassana through Sati (mindfulness). If your mind is not still (not in samadhi) it is inconceivable that there could be mindfulness. For a little mindfulness a little stillness is necessary and for total mindfulness, total stillness is necessary. It may be true that Sati (mindfulness) finally enables one to see things a s they are (to reach emancipation).
The strength of mind is developed through Samadhi. Sati is not insight itself but a tool to sharpen insight.
Samadhi is akin to serenity of mind. Vipassana is akin to an application of that tool.
9 Both Samatha and vipassana are important so long as we understand the similarities and differences.
10 When a person begins to learn meditation, it is natural for the teacher to stress on samatha (or calming, or stillness) at the start. That is useful. The teacher lays emphasis to give instructions to develop samatha. Learning samatha endlessly is not recommended.
That training needs to be applied for the development of Vipassana. That is the ultimate purpose.
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213 Thorough discussions
214 Thorough practice
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2504 to 2999 held in reserve
These topics are under consideration for future development and readers may suggest additional topics:
2600 Reflections on the three signata (signs of existence) and other realities like arising and ceasing, cause and effect,
2700 Seven techniques for purifying the mind (Sabbasava Sutta)
2900 Various methods of development of absorptions (Jhana)
2910 Techniques of leaving aside the past and future
THE END OF THE LESSON BANK FOR MEDITATION