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Medicine for the Mind

Realisation of the concept of Meditation vs Medication

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Medicine for the Mind

Realisation of the concept of

Meditation vs Medication

This book has been compiled to be used as a tool by individuals who have the need tcure and heal their minds using Meditation techniques assigned to them

This book is compiled to be an aide memoir to assist with the realisation of yourselfrather than being a set of instructions or a concise Buddhist commentary

Author (The reader should insert their name as the Author and personalize this book)

Supported by the friends & devotees for free distribution

Originally Printed and Published by Lakehouse Pubications Sri Lanka, with the support of devoteesaround the globe

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ContentsSection 1- Meditation chants in English

1.0 Vandana (Reflection on the qualities of the Buddha, the Dhamma & the Sangha)

2.0 Dependent Origins {(Patichcha Samuppdaya) (The Why?)}

3.0 The Eight-fold Path {(Ariya Astangika Magga) (The How?)}

4.0 Recollection of the Knowledges of the Buddha (Buddha na Samvarshana Bhavan)

5.0 Breathing Meditation (npna sati Bhavan)

6.0 The Recollection of the Virtues of the Buddha (Buduguna Bhavan)

7.0 Radiation of Universal Love & Compassion (MettBhavan)

7.1 Radiating and Living the Universal Love & Compassion7.2 How to win the trust of another7.3 Art of Forgiveness (finding the Peace in-between)7.4 Art of Radiating of Love & Compassion7.5 Merit (nisamsa) of radiating Metta

8.0 Reflection onDeath (Marannanussath Bhavan)

9.0 Reflection on the Thirty two parts of the Body (Kyagatsati Bhavan)

10.0 Unpleasantness of this body (Ashuba Bhavan)

11.0 Qualities needed to overcome hindrances and develop meditation

11.1 Managing the Five HINDRANCES11.2 Developing the Powers11.3 Building the Perfections11.4 Living the Four Stages of Mindfulness11.5 Seeing the Four Accomplishments11.6 Living the Eightfold path

12.0 The seven factors of Enlightenment (Saptha Bojjhanga)

13.0 Dhamma to be reflected upon always

14.0 Qualities to consider in sustaining a good relationship

Section 2- Meditation chants in Sinhala (see separate content sheet)Section 3 -Selections from the DhammapadaSection 4- Some Dhamma extracts summerised from the Web (Source unknown)Section 5Essential Dhamma List (see separate content sheet)Section 6- - I who disguised Me as Myself

- Dismanteling the disguise of I Me Mine- Burdened by Because

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Introduction

The information collated in this book was used among devotees during discussioncounselling sessions and meditation programs during the 2008 Vass rain retreat. Tcomply with the numerous requests we have agreed to gather the most suitabinformation to be published for free distribution among friends and devotees.

This book also consists of other material published previously in the EssentialDhamma List, The Pli Chanting book and other leaflets published as part of theNissarana Noble Sharing activity.

The concept and the title for this book were selected from a set of slides used enhance the value of meditation among school children. We seem to spend a lot time grooming this human body with little emphasis on what our mind does. TBuddhas teachings highlight how the mind is engaged with this body and trealisation needed by everybody that the mind is the forerunner to this body and nthe other way around. To assist with this process of learning we have inserted some the slides used in our School presentations called What the Buddha Said.

Verse 1. Suffering Follows the Evil-Doer

Mind precedes all knowables,

mind's their chief, mind-made are they.If with a corrupted mind

one should either speak or act

dukkha follows caused by that,

as does the wheel the ox's hoof.

Explanation:All that we experience begins with thought. Our wordsand deeds spring from thought. If we speak or act with evil thoughts,

unpleasant circumstances and experiences inevitably result. Whereverwe go, we create bad circumstances because we carry bad thoughts.This is very much like the wheel of a cart following the hoofs of the oxyoked to the cart. The cart-wheel, along with the heavy load of thecart, keeps following the draught oxen. The animal is bound to thisheav load and cannot leave it.

The Mind is the forerunner of all evil states; therepercussions and retribution associated with

unwholesome deeds, you will have to carry in this

body, just as the cart follows the ox that pulls it.

What the Buddha Said

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When we consider this phenomenon and what we, as society follow as convention, wseem to give a lot more emphasis to the physicality of this body, rather than exercisior resting this mind. As the mind has no physical structure or a presence we are unabto comprehend what this mind is about or what it is made of. There are myths ascientific explanations that the brain is the mind. But according to the teachings of thBuddha this body is made of solids, liquids, gases & heat elements with a further mielement engaged at the time of conception.

The following two sildes simply try to highlight what we do with the mind whdepressed, or the body when sick.

A human being

Alert / Aware

Restless

Depressed /doubt

HealthyWeak / ill health

Cure of the mind / mental state

MedicationClinical steps:- Symptoms- Diagnosis- Prognosis- Prescription

Concentrated

Realising that :- Everything is suffering- They all have cause- Accepting change- Leading a disciplined

life !

Meditation

Cure of the physical / body

Mind

Happyoutcome

Happyoutcome

Verse 2. Happiness Follows the Doer of Good

Mind precedes all knowables,mind's their chief, mind-made are they.

If with a clear, and confident mindone should speak and act

good follows as one's shadow ne'er

departing.

Explanation:All that man experiences springs out of his thoughts. If histhoughts are good, the words and the deeds will also be good. Theresult of good thoughts, words and deeds will be happiness. This

happiness will never leave the person whose thoughts are good.Happiness will always follow him like his shadow that never leaveshim.

The Mind is the forerunner of all good states; if youare engaged in wholesome deeds, for all of the

merit gained; this body will follow you like yourown shadow.

What the Buddha Said

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So when one is healthy in this body, one is happy!

When one is weak and ill in this body, one is unhappy! One then goes through tclinical process to cure oneself!

This seems to bring a temporary reprieve before the next bout or relapse of the illneoccurs. In the same way, when one is aware and alert in the mind, one is happy! Whone is depressed or has doubt, or is restless, one is unhappy! Most of the time ogoes through a clinical process to cure oneself. Is this the right treatment? sedating oneself, one automatically activates a hindrance in the mind.

The recovery of most depressions is slow and prolonged, as the prescription to sedathis body for a period is a hindrance for this mind to recover. This is the reason wone needs to accept what the mind is, what needs to be treated first, and then, to cuany physical wound that has been caused.

Interestingly, the cure for all illnesses in this body is referred to as Medication.

The cure to this mind is the ability for one to calm this mind and make it one-point

with ones thoughts. The simplest explanation is that this body experiences pain aobstruction as part of the consequences of our own unwholesome attitudes. Trepercussions or the retribution is what is lived in this body as pain and obstructioWe seem to focus on the wound rather than the cause.When one realizes this truth, one can focus on removing the cause and the associatdefilements with their unwholesome behavior, so that there are no further physicconsequences to this body with that reasoning.

Cure of the mind / mental state

MedicationClinical step:- Symptoms- Diagnosis- Prognosis- Prescription

The four Noble

t ruths

Realising that:- Everything is suffering- They all have cause- Accepting change

-Leading a disciplinedLife !

The four Noble truths

Meditation

Cure of the h sical / bod

Happyoutcome

Happyoutcome

Mind

A human being

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So, to overcome these conditions, one should follow these golden rules:

Accept that the mind is the greatest, and the forerunner to this body Be able to abstain from all unwholesome deeds Accept that all your experiences are selected by you with a BECAUSE

(eg. Beauty is in the eyes of the beholder) All causes have their consequences & relevant retribution This mind needs Cure with Meditation in the same way we treat the body wi

Medication See how a disciplined life brings the concentration and wise attention wi

spontaneity Remove your blameful nature and begin to reward all causes and deeds arou

you Be able to suppress all anger and hatred Be able to accept other people and their opinions Be able to bear all losses and be patient with every outcome

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Section 1- Meditation Chants in English

1.0 Vandana (This is repeated three times before starting any chanting or discussiprogram.)

Namo Tassa Bhagavato Arahato Samma Sambuddhassa (3x)

Homage to Him, the Blessed One, the Exalted One, the FullyEnlightened One.

BuddhaVandana

Iti pi so Bhagava Araham Samma-sambuddho. Vijja-carana sampanno SugaLokavidu Anuttarro Purisa-damma-sarathi Sattha deva-manussanam BuddBhagavati ; Buddha ratanam yavva nibanam saranam gatchami

Translation Homage to theBuddha

Thus indeed, is that Blessed One: He is the Holy One, fully enlightened,endowed with clevision and virtuous conduct, sublime, the Knower of the worlds, the incomparable leadermen to be tamed, theteacherofgodsand men,enlightenedand blessed. I go for refuge to tBuddha until I reach nibanna.

DhammaVandana

SvakkhatoBhagavata DhammoSanditthikoAkaliko Ehi-passiko OpanayikoPaccattaveditabbo vinnuhiti ; Dhamma ratanam yavva nibanam saranam gatchami

Translation Homage to the Teachings

TheDhammaof the Blessed One is perfectly expounded; to be seen here and now; notdelay

in time; inviting one to come and see; onward leading(toNibbana); to be known by the wiseach for himself. I go for refuge to the Dhamma until I reach nibanna.

SanghaVandana

Supati-panno Bhagavato savaka sangho, Ujupati-panno Bhagavato savaka sanghNyaya-patipanno Bhagavato savaka sangho. Samici-patipanno Bhagavato savasangho Yadidam cattari purisa yugani attapurisa-puggala Esa Bhagavato savasangho. Ahu-neyyo, pahu-neyyo, Dakkhi-neyyo, anjalikaraniyo, anuttarapunnakkhetam Locassati ; Sangha ratanam yavva nibanam saranam gatchami

Translation Homage to the Disciples of theBuddha

The Sanghaof the Blessed Ones disciples has entered on the goodway; the Sanghaof tBlessed Ones disciples has entered on the straight way; the Sangha of the Blessed Ondisciples has entered on the proper way, theSanghaof the Blessed Ones disciples has walkon the correct way,that is to say; the Four Pairs of Men, the Eight Types of Persons; tSanghaof the Blessed Ones disciples is fit for gifts,fit for hospitality,fit for offerings, and for reverential salutation, as the incomparablefieldofmeritfor theworld.I go for refuge to tSangha until I reach Nibanna.

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Such is he

This recital captures the qualities of a Buddha into nine categories. Each of these categorhave its own nature of the qualities demonstrated to that category. So when you considthese categories you can begin to see yourself within these categories, and may not with tqualities. So when you investigate further you begin to see that the first three qualitidentifies Who you are.

The Arahang category is about the Openness of a person or the opposite of pretentiousnesThe next is about the representation of the role the openness is demonstrated or declareThen the third category is about the efficiencies, proficiencies & the disciplines one needs acquire to perform the expectations in the role.

The next three categories identify how another recognises another in the role. So the Sugatcategory is about, how the others recognise you in the role that is related to the other. Hethe next category is how the declaration and the revilement of the role is made. The lacategory in the group is the way the other accepts the role & the declaration and set taccepted expectation of the others role.

This then move you to identify the third set of categories. The first in the third set is trecognition of the audience for the role & relationship. The next two categories is the sExpectation and the way the expectations are to be delivered.

So when you now consider the recital of the Ittipiso (such is He)is is offering you tarchitectural fabric to identify this I, Me , Mine through that architecture. So each of us bornthis world as a child is a relation to our parents in a role of son or daughter. Similarly we abrother & sisters and so on. So in each of the roles we are expected to perform and declare to who & how we care to be so. This declaration is what is used to set expectations on anothin their performance in that role.

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2.0 Dependent Originations (Patichcha Samuppdaya)

Anulma (adaptation)

Avij pachchay sakar. Sakar pachchay viyna. Viyna pachchanmarpa. Nmarpa pachchay salyathana. Salyathana pachchay phassPhassa pachchay vdan. Vdan pachchay thanh. Thanh pachchay updana

Updana pachchay bhav. Bhava pachchay jthi. Jthi pachchay Jar Maranaska paridwa dukka dmanassupysa sambhavanthi.

Evamethassa kevalassa dukkhakkhandassa samuday hoti

Patilma (reverse)

Avijyyathvv assa virga niord Sakara nird. Sakar niord Viyna nirdViyna niord Nmarpa nird. Nmarpa niord Salyathana nird. Salyathaniord Phassa nird. Phasaa niord Vdan nird. Vdan niord Thanh nirdThanh niord Updana nird. Updana niord Bhava nird. Bhava niord Jt

nird. Jthi niord Jar Marana, ska paridwa dukka dmanassupynirujjath.

Evamethassa kevalassa dukkhakkhandassa nird hoti

Avij : Ignorantly one existsSakar : creating the outcome of all perceptionsViyna : always saved in the memoryNmarpa : associated with mental formationsSalyathana : associate with the six sense faculties

Phassa : which makes contact with the outside worldVdan : experiences the sensation of expectation by clingingThanh : develops the like & dislikesUpdana : which creates the possessiveness or the dis possessivenessBhava : always repeated to continue the experienceJthi : creating the nature of being born or given birth againJar : constantly decaying & diminishing once bornMarana : comes to an end, death, ceases to be once bornSka : experiences the griefParidwa : the associated lamentationDukka : the suffering

Dmanass : the associated painUpysa : where one expresses the pain

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3.0 Ariyo Atthangiko Maggo (The Eight Fold path)

Ayan kho s majjhim patipad Tathgatena abhisambuddh cakkhu-karan nkaran upasamya abhiya sambodhya Nibbnya sanvattati. Ayam-eva ariatthangiko maggo.

1. Samm-ditthi: Dukkhe nan, dukkha-samudaye nan, dukkha-nirodhe na

dukkha-nirodha-gminiy patipadya nan.

2. Samm-sakappo: Nekkhamma-sakappo, avypda-sakappo, avihissakappo

3. Samm-vc: Mus-vd verama, pisunya vcya verama, pharusya vcverama, samphappalp verama.

4. Samm-kammanto: Ptipt verama, adinndn verama, kmesu micchcverama.

5. Samm-jvo: Micch-jvapahya, samm-jvena jvikakappeti.

6. Samm-vymo: Savarappadhna: Anuppannnappaknaakusalnadhammnaanuppdya, chandajaneti vyamati viriyarabhati cittapaggahpadahati.

Pahnappadhna: Uppannna ppakna akusalna dhammna pahnychandajaneti vyamati viriyarabhati cittapaggahti padahati.

Bhvanppadhna: Anuppannnakusalnadhammnauppdya, chandajanvyamati viriyarabhati cittapaggahti padahati.

Anurakkha appadhna: Uppannna kusalna dhammna hitiy asammosbhiyyo-bhvya vepullya bhvanya pripriy, chandajaneti vyamati viriyarabhati cittapaggahti padahati.

7. Samm-sati: Kye kynupass viharati tp sampajno satim, vineyya loabhijjh-domanassa vedansu vedannupass viharati tp sampajno satim, vineyya loke abhijjhdomanassa citte cittnupass viharati tp sampajno satim, vineyya loke abhijjhdomanassa

dhammesu dhammnupass viharati, tp sampajno satim, vineyya loke abhijjhdomanassa.

8. Samm-samdhi: Vivicceva kmehi, vivicca akusalehi dhammehi, savitakkasavicra, viveka-japti-sukhapahamajjhnapasampajja viharati.

Vitakka-vicrna vpasam, ajjhatta sampasdana, cetaso ekodibhvaavitakkaavicra, samdhi-japti-sukhadutiyajjhnaupasampajja viharati.

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Ptiy ca virg upekhako ca viharati, sato ca sampajno, sukha cakyepaisavedeti, yantaariy cikkhanti: upekhako satim sukha-vihrtitatiyajjhnaupasampajja viharati.

Sukhassa ca pahn dukkhassa ca pahn pubbeva somanassadomanassnaatthagam, adukkham-asukha upekh-satiprisuddhicatutthajjhnaupasampajja viharati.

The Noble Eightfold Path (English Translation)

This is the Middle Way realised by the Perfect One, which gives rise to vision aknowledge, which leads to peace, wisdom, enlightenment, and Nibbnathe NobEightfold Path.

1. Right View: Of suffering, of its causation, of its cessation, of the way leading to tcessation of suffering.

2. Right Intention: Of renunciation, free from craving; of good will, free from aversio

of compassion, free from cruelty.

3. Right Speech: Abstaining from false speech, abstaining from malicious speecabstaining from harsh speech, abstaining from useless speech.

4. Right Action: Abstaining from taking life, abstaining from stealing, abstaining frosensual misconduct.

5. Right Livelihood: Giving up wrong livelihood, earning ones living by a right form livelihood.

6. Right Effort:Determination to prevent unarisen evil, unwholesome states of mind from arising, making the effort, arousing energy, applying the mind, and striving.

Determination to abandon evil, unwholesome states of mind that have already ariseby making effort, arousing energy, applying mind, and striving.

Determination to develop wholesome mental states that have not yet arisen, making effort, arousing energy, applying mind, and striving.

Determination to maintain and perfect wholesome mental states already arisen, anot to allow them to disappear, but to bring them to growth, to maturity, and to tfull perfection of development by making effort, arousing energy, applying mind, anstriving.

7. Right Mindfulness: One contemplates on: the body in the body ardent, clearly comprehending, mindful, having subdue

longing and grief for to the world. contemplating feelings in feelings ardent, clearly comprehending, mindful, havi

subdued longing and grief for to the world

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contemplating mind in mind ardent, clearly comprehending, mindful, havisubdued longing and grief for to the world.

contemplating phenomena in phenomena, ardent, clearly comprehendinmindful, having subdued longing and grief for to the world

8. Right ConcentrationQuiet, secluded from sense pleasures, secluded from unwholesome states of mind, oenters and dwells in the first jhna, which is accompanied by applied thought asustained thought, with rapture and happiness born of seclusion.

With the subsiding of applied thought and sustained thought, one enters and dwells the second jhna, which has internal confidence and unification of mind, is withoapplied thought and sustained thought, filled with rapture and bliss born concentration.

With the fading away of rapture, one dwells in equanimity, mindful and discerning, anone experiences in ones own person that bliss of which the noble ones say, Happlives one who is equanimous and mindful. Thus one enters and dwells in the thi

jhna.

With the abandoning of pleasure and pain, and with the previous disappearance of joand grief, one enters and dwells in the fourth jhna, which has neither pain npleasure, purity of mindfulness, and equanimity.

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4.0 Buddha na Sammarshana Bhavan

Dukkhe nan Buddha nanThe Buddha is perfect with the knowledge relating to suffering

Dukkha Samudaye nan Buddha nanThe Buddha is perfect with the knowledge relating to the cause of suffering

Dukkha Nirodhe nan Buddha nanThe Buddha is perfect with the knowledge relating to the eradication of suffering

Dukkha Nirodha Gamini Patipadya nan Buddha nanThe Buddha is perfect with the knowledge relating to the path to freedom from suffering

Attha Patisambhide nan Buddha nanThe Buddha is perfect in teaching the meaning of phenomena as they are

Dhamma Patisambhide nan Buddha nanThe Buddha is perfect in teaching the nature of phenomena as they are

Nirutthi Patisambhide nan Buddha nanThe Buddha is perfect in using meaningful words to deliver the nature and the phenomena they are

Patibhaana Patisambhide nan Buddha nanThe Buddha is perfect in explaining the phenomena instantaneously linking the objects

Indriyaparo Pariyatte nan Buddha nanThe Buddha is perfect in understanding the world with all his sense faculties and also wextra sensory perception

Sathanam Asaynusaye nan Buddha nanThe Buddha is perfect in accessing the defilements that are conscious and suppressed

Yamaka Ptihriye nan Buddha nanThe Buddha is perfect in the performance of miracles

Mah Karun Sampattiye nan Buddha nanThe Buddha is perfect in radiating great love, kindness and compassion

Sabbauta nan Buddha nanThe Buddha is perfect in omniscient knowledge (knowing all)

Anwarana nan Buddha nanThe Buddha is perfect in revealing the world as it is

Emehi Buddha anehi, saman nagathan samm sambuddhan thang;Ahan siras namami x 3

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5.0 Anpna sati Bhavan (Breathing meditation)

The term npnasati means, mindfulness established on an object, all of the tim

with each in and out breath. Initially one establishes mindfulness on the breathin

itself. Then on different kinds of feelings, different states of mind, differe

characteristics of impermanence and finally on relinquishment which is the ultima

objective of the npnasati meditation.

This method of practising npnasati meditation as explained in the npnasa

Sutta in the Majjhima Nikya, is complete in itself. One should be able to understan

this and practise this method comparatively more easily than methods in oth

literature. This method is designed in line with the Four Foundations of Mindfulne

(Sathara Satipatthna). As soon as this method is practised completely with all sixtee

steps or stages, the four Satipattahna are fulfilled in themselves. These being fulfille

the Seven Factors of Enlightenment (Sattha Bojjanga) are perfected automatical

Thus clear vision and deliverance are perfected on their own accord in the most natur

way.

Each person who practises this meditation must select his teacher and be guided o

how their character behaves with this meditation method. The rest of the meditatio

will complement this meditation method.

S sathwa assasath, sath passasasathOne inhales mindfully, exhales mindfully

Dga w assasath dga assasm thi pajnth, dga passasm th pajnth.Inhaling a long breath, one knows I am inhaling a long breath. Exhaling a long breath, o

knows I am exhaling a long breath.

Rassa w assasath rassa w assasm th pajnth, Rassa w passasatho rassa passasm th pajnth.Inhaling a short breath one knows I am inhaling a short breath. Exhaling a short breath oknows I am exhaling a short breath.

Sabbakya patisavd assasissm th sikkath, Sabbakya patisavd passasissm sikkathOne trains oneself thinking I am inhaling, experiencing the whole body. One trains onesthinking I am exhaling, experiencing the whole body.

Passam bhya kya sakra assasissm th sikkth, passam bhaya kya sakrpassasissm th sikkath

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One trains oneself thinking I am inhaling, quietening the constituents of the body. One traoneself thinking I am exhaling, quietening the constituents of the body.

Pthi patisanvd assasissm th sikkth, Pthi patisanvd passasissm th sikkathOne trains oneself thinking I am inhaling, experiencing joy. One trains oneself thinking I aexhaling, experiencing joy.

Suka patisavd assasissm th sikkth, Suka patisavd passasissm th sikkath,

One trains oneself thinking I am inhaling, experiencing happiness. One trains oneself thinkI am exhaling, experiencing happiness.

Citta sankhra patisavd assasissm th sikkth, Citta sankhra patisavd passasissth sikkathOne trains oneself thinking I am inhaling, experiencing formation of mind. One trains onesthinking I am exhaling, experiencing formation of mind.

Pasam bhaya cittasakara assasissm th sikkth, Pasam bhaya cittasakarpassasissm th sikkathOne trains oneself thinking I am inhaling, experiencing the constituents of the mind. Otrains oneself thinking I am exhaling, experiencing the constituents of the mind.

Citta patisaved assasissm th sikkth, Citta patisaved passasissm th sikkathOne trains oneself thinking I am inhaling, experiencing the mind. One trains oneself thinki

I am exhaling, experiencing the mind.

Abbippa mdaya citta assasissm th sikkth, Abbippa mdaya citta passasissm sikkathOne trains oneself thinking I am inhaling, causing the mind to rejoice. One trains onesthinking I am exhaling, causing the mind to rejoice.

Samdahan citta assasissm th sikkth, Samdahan citta passasissm th sikkth

One trains oneself thinking I am inhaling, composing the mind. One trains oneself thinkingam exhaling, composing the mind.

Vimchayan citta assasissm th sikkth, Vimchayan citta passasissm th sikkthOne trains oneself thinking Iam inhaling, causing the mind to be released. One trains onesthinking I am exhaling, causing the mind to be released.

Anichchnupass assasissm th sikkth, Anichchnupass passasissm th sikkthOne trains oneself thinking I am inhaling, contemplating on impermanence. One trains onesthinking I am exhaling, contemplating on impermanence.

Virgnupass assasissm th sikkth, Virgnupass, passasissm th sikkthOne trains oneself thinking I am inhaling, contemplating on dispassion. One trains onesthinking I am exhaling, contemplating on dispassion.

Nirdnupass assasissm th sikkth, Nirdnupass passasissm th sikkthOne trains oneself thinking I am inhaling, contemplating on cessation. One trains onesthinking I am exhaling, contemplating on cessation.

Pati nissaggnupassi assasissm th sikkth, Pati nissaggnupassi passasissm th sikkthiOne trains oneself thinking I am inhaling, contemplating on rejection. One trains onesthinking Iam exhaling, contemplating on rejection.

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6.0 The Recollection of the Virtues of the Buddha (Buduguna)

- The Three Qualities often repeated when referring to the teachings of the Buddha.

Namo Tassa Bhagavato : Compassion (Homage to the Exalted One)Arahato : Purity (the Exalted, the worthy)Samma Sambuddhassa : Wisdom (the Fully Enlightened)

- The concept of the Buddha, Dhamma and the Sangha

The Triple Gem or the Trivida Ratne is where these qualities are identified. Tconcept of the Buddha, Dhamma and the Sangha is a Phenomenon that is universand is followed by all human beings without them knowing or being aware of it. This laymans terms:

The Buddha is the founder or the person who investigated (the teacher) of whwhat, why, how etc a Human Being is all about.

The Dhamma is all about what the Buddha discovered or what was revealed (t

teaching) from his findings; also known as the teachings.

The Sangha are those who have gone from home to a state of homelessness live according to the Buddhas teachings.

So the Triple Gem represents the teacher, the teachings and the followers.

- The Nine qualities (Nava Arahadi Buduguna) that every Buddha will demonstra(These qualities are contained in the Ithipiso baghava chant).

Araham: The Accomplished Destroyer of DefilementsThis Virtue shows stainless purity, true worth and the accomplishment of the enNibbana. The Buddha is first named as an Arahant, as were his enlightened Followesince he is free from all defilements, without greed, hatred and delusion, rid ignorance and craving, having no assets that will lead to a future birth, knowing anseeing the reality here and now.

Samma Sambuddho: A Buddha Perfected by HimselfThis emphasizes the majesty of one who has awakened by wisdom to the truth founin his own heart and by his own labours. He owes his Enlightenment to none; it is nthe work of a god granting it to him nor is he an enlightened messenger from on hig

nor again, an incarnation of some god. Born as a human being, he has gone beyothe limitations of humanity, and he has declared that what he has done, others tomay do. They are not found frequently, these Fully Awakened Ones, and only whthe Heart of Dhamma is no longer known will one of them appear and awaken enlightenment after lives of preparation as a Bodhisatta.

Vijja-Carana-Sampanno: Perfect in Clear Knowledge and Compassionate ConductBoth wisdom and compassion have a part in this virtue, where balanced and developto their highest degree, they show the nature of a Buddha. Wisdom sees non-se

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voidness, emptiness; compassion sees suffering beings blinded by ignorance acraving. Out of this seeming contradiction the very fruitful life of a Buddha is born.

Sugato:Supremely Good in Presence and in DestinyHis going was good both in his life and its end when he reached final Nibbana. Hgoing forth in the world was out of Compassion for people in their need for help, sickness, due to defilements or sometimes because of social oppression and injusticThe final going might be described as compassionate; showing as it did the way others, or as wise, illustrating the way out of all conflict.

Lokavid: Knower of the WorldsThis is a characteristic with wisdom, the knowing perfectly through meditation ainsight of the nature of all the various worlds in the universe, as well as, the world ours.

Annuttaro Purisadamma-Srathi: Incomparable Master of Those to be TamedThis virtue again is a balance of wisdom and compassion. Taming people is a habusiness and we know that the Buddha had some tough customers. But he w

successful even with the very difficult people, though, of course, due to their differecapacities, that taming did not lead to the same results for everyone.

Satth Deva-Manussnam: Teacher of Devas and HumanityMost religious teachers will certainly be instructors of humanity but they are taught whatever divine (devas) source they conceive. Through his wisdom the Buddha wthe Teacher of both, answering not only questions put to him by human beings bthose posed by the gods as well.

Buddho: Awakened and Awakener

This shows the Buddhas wisdom leading to Awakening or enlightenment, and hcompassion as Awakener of others.

Bhagav: The Lord of Skillful Means Apportioning DhammaThis word seems to be related to the root Bhaj, having the meaning of analysis, henof wisdom but apportioning of Dhamma to others was done very skilfully and hencompassionately. It is customary to render this untranslatable word Lord or ExaltOne, which of course in Buddhist usage, does not impy in any supernatural being.

May these words help to bring the Buddha in to your own heart.

Sdhu Sdhu Sdhu (Excellent!!)

(Part of this information was extracted from the book Buddha, My Refuge by BikkKantipalo

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7.0 Radiating and Living the Universal Love & Compassion

This is one of the most important practices in meditation that people should cultivatIt can be tailored and personalised to suit the needs of any individual. The hardest apply compassion on are ones enemies. One should learn to see everybody asfriend or a friend before. Try repeating this meditation as many times and whepossible in multiples of 9.

Once you have radiated this compassion you need to see the transaction that you haventered into. When you wish good upon another and they accept what you haoffered with a Thank you, you should be mindful to acknowledge this by saying itspleasure or you are welcome. At the same time, if another has wished you thcompassion then make sure you say thank you to the generous donor. You do nknow when another wishes you this compassion and when they accept your generositSo become mindful to say thank you & its a pleasure to every one you meet as thcompletes the transaction of the meritorious deed.

Thus a person who lives the maithree or Compassion will always be saying thank yo

for what I received, it is a pleasure or you are welcome acknowledgement of what they have radiated, and welcome rewarding tcompassionate mindfulness to them and others. May be you can now go the extra mby saying its Okay, thats Okay, Im Okay, we are Okay and accepting bearing up all the losses in every relationship and its transactions.

May I be Happy; Healthy; Peaceful & Content

May my Teachers be Happy; Healthy; Peaceful & Content

May my Mother & Father be Happy; Healthy; Peaceful & Content

May my Brother/s & Sister/s be Happy; Healthy; Peaceful & Content

May my Friends & Relatives be Happy; Healthy; Peaceful & Content

May my Neighbours be Happy; Healthy; Peaceful & Content

May all living beings within thisVillage be Happy; Healthy; Peaceful & Content

May all living beings within this Country be Happy; Healthy; Peaceful & Content

May all living beings on this Earth be Happy; Healthy; Peaceful & Content

May all living beings within this Solar System be Happy; Healthy; Peaceful & Content

May all living beings within this Galaxy be Happy; Healthy; Peaceful & Content

May all living beings in the Universe be Happy; Healthy; Peaceful & Content

These chants can be customised to suit your needs by adding any new relationship thyou may want to focus your attention on.

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The following statements can also be used to assist with the confirmation to oneself of oncommitment and determination. This will allow one to free oneself from much aversion, ill will, anghatred, revengeful attitudes, guilt, doubt, shamelessness, shamefulness, fear, etc.

I will not get Angry; I will have PatienceI will not Hate another; I will have PatienceI will not Harm another; I will have PatienceI will not take Revenge on another; I will have Patience

I ask forgiveness from Myself; I forgive MyselfI ask forgiveness from Others; I forgive Others

I am sorry for harbouring ignorant perceptions of another

Here is a simple meditation that you can do so you can cleanse yourself within. Ignorantly we seemmake perceptions and then live the consequences of these perceptions. We are unable to accept mostourselves or the Dhamma, as most of us have a chosen way to live with science as a condition, whconforms to experimentation and the process of conclusion with only a logical or analytical outcome.you can live a balanced life with Science and the Dhamma it will give you a more beneficial outcome.

Also consider the following statement: say little, hear more; show little, see more . Try to live this statement as you will become humble and humane within the Dhamma.

If you can consider the following meditation and continue living the compassionate (metta) meditatyou will gain a lot of freedom from your past and the stacked up defilements. By identifying each of yorelationships or the roles you play as a daughter, sister, aunt, mother, spouse, friend, peer, employeleader, consumer, member, etc (all thats applicable to you) , apply the conditions of transactions.

Thank you(for all you may have received from every relationship)Welcome(acknowledging what others have accepted from you and recognising whyou have given them)

Well-done(rewarding yourself and others for all the good and the restraint from doiany wrong)Im sorry (unconditionally asking for forgiveness for all wrongs done knowingly unknowingly)Im Okay / Were Okay(unconditionally asking for forgiveness for all wrongs doknowingly or unknowingly)Its Okay / Thats Okay (the bearing up of all eventualities and the application forgiveness)

This way of applying the metta meditation is how to live the metta rather than just to radiate the metto another. When you think of a person or see / meet a person, if you are able to say these words as t

greeting to another, then from that moment onwards you will not have any aversion or a bad word oblameful attitude towards the other person. You will only have a kind word and a forgiving attitutowards another. Try this way of living. It will not cost you anything extra, but will save you medicexpenditure and help you experience a lot more serenity & tranquillity.

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7.1 How to win the trust of another

If you were to consider the pressures we are all under, bringing up our children society, you will see the qualities, etiquette, morality etc. that you need to adhere and instill within a child. Here is a little guide using the five precepts and other qualitithat might assist to measure and build the trust to offer the independence and tfreedom of growth.

1) The promise to refrain from killingDemonstrating that you will not hurt yourself or another

2) The promise to refrain from taking things that dont belong to youDemonstrating that you are content with what you have

3) The promise to refrain from sexual misconductDemonstrating that you areethical and moral with your principles

4) The promise to refrain from saying things that are untrue

Demonstrating that you are open, revealing and sharing

5) The promise to refrain from intoxicating oneselfDemonstrating that you will never belured; that you are fearful of theconsequences

6) Demonstrating that you have the will to abstain and live upto all yourpromises

7) Demonstrating that you are accountable and responsible for all your

actions

8) Demonstrating that you practise patience and tolerance

9) Demonstrating that you are aware & awake

10) Demonstrating that you are supportive of another and obedient

In all circumstances, all the answers you construct should be able to be lived by persons involved with the answers.

Each of the answers should consist the following:- A level of Obedience (gratitude towards others)- A compromised level of your needs (compensated where needed)- The ability to win and sustain the Trust of another (within you & toward another- Never have any regret of the past with the outcome- Never have any guilt with the outcome- Never have any remorse or revenge with the outcome- Never have any blame with the outcome

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Explanation of the answers:

The answers that one needs in life should always include three components.

1) Obedience towards yourself and another. This is how one measures the levels gratitude one needs as credits to fulfill future transactions. This part of the answer is of greimportance towards the commitment from another. It is from this appreciation that ones k iand compassionate nature (metta & karuna) is measured.

2) Compromised component of ones needs. If one is able to incorporate all of onneeds, so much the better. I feel that most of the time one just needs to consider the futuand leave room for adjustability. It should include all the 3rd party needs as well. When tportion of ones needs gets larger ones self-joy (the quality of muditha) is developed aincreased. This is a very important quality within one to be fulfilled and maintained if one is eradicate guilt from the outcome. If the levels of self-joy and the kindness are nproportionate, then one has guilt within one where karuna is greater and self-joy is less. If any chance the ratios are the other way around, then one becomes a debtor to the othersthis samsara (this is a phenomenon which can be discussed further.)

3) Trust increased with the outcome of ones answer. As mentioned all relationshconsists of three ships. These are friendship, partnership & companionship. All these hatheir qualities and conditions that are unique to the individuals. The only thing that is commacross these three is the trust that is needed to bind them together. If the trust wrelationships with obedience or yourself or the others is tarnished in anyway, then theis great difficulty in accomplishing the goals and also maintaining the ships.

Further the phenomenon of accomplishment has four qualities to be investigated.

The Will (chanda) to achieve and accomplish. Now consider the components as mentionpreviously. They are the fulfilment of obligation, capturing of the compromised need aincreasing the trust as the conditions to be incorporated as part of the answer. Once the w

need, the liking and intention to achieve such an outcome have been developed, one needs see if the knowledge(citta) is there to construct and implement such an answer. It is ththat one needs to investigate the expectations of the other and oneself. One needs to know trequirement of each other. These requirements should be realistic. In some instances tanswer should consider the unity in the trust as this is a core component in the outcome. Onone has gathered the knowledge one needs to identify the effort(viriya). This is to identify tability to achieve, priority and the sustenance of ones goal. It is here that most of us gconfused as the liking to do some of these things with the emotions takes us on a wild tour. considerate as to how to devolve the emotion for the executable components. Now that ohas the priority of effort in place, one needs wise attention(mimansa) sorted out. This pof the solution is the future. The future is all about the hindrances that one has to fa

implementing / sustaining the goal. When there are obstructions from others as time moves one needs to be spontaneousand have the wiseattentionto prioritise ones needs. When oconsiders the future make sure that one has the value, importance and the life prioritstructured. This gives a good bench mark to structure wise attention.

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7.3 Art of Forgiveness (Finding the Peace in-between)

Here are some statements when read, will allow the person reading to associate problem or incident in the past and find the necessary forgiveness. This requires tperson to have first accepted that they have been or are in the wrong and to be able achieve a level of self-confession. This will allow the person to free themselves an

may be others from their past as well.

o To forgive "yourself" means not to hold on to the past or make the sammistakes again. (You need to admit that what you may have done in the pacould be wrong and let go of some perceptions).

o To participate in the joys of the present, you must let go the past you muforgive.

o Forgiveness is to compassionately move forward from what is good to what better. (Mountaineers climb Everest using a base & stage camps).

o To forgive is to remember the kind thoughts you gave in the past. All the reneeds to be forgotten.

o To forgive is to have forgotten as well.

o To forgive is to have an attitude that makes big things seem smaller. (Alwadeflate your balloons as it is easier to carry around).

o To accept yourself and others unconditionally is forgiveness.

o Forgiveness dissolves the compulsive need to prove that you are right.

o If you can forgive others you have the power & strength to free them from thepast.

Three Magic Words to Smoothen a Relationship I am sorry

The Noblest Revenge is to have Forgiven

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If one is to build the Peace inbetween then one should consider how the followistatements are lived. The five pieces that are needed to find that peace within and ibetween are as follows:

- Learn how to GIVE-IN(always consider that everything is just a perception agiving-in and supporting others is the noblest thing that you can do to getpeaceful outcome)

- Learn how to GIVE-UP (always make sure that once you have given-up ycontinue to support others as you still need the outcome of what the others aexecuting)

- Learn how to PUT-UP(this is the most neutral way to behave. Always considanothers opinion & judgment and support the outcome until you get your shaof the output)

- Learn how to SUPPORT IN Silence (try not to debate; it will only bri

aversions in the answers that you are looking for. Always look to suppoanother)

- Learn to TRUSTall who concern you (this way there will never be regret, guiblame or remorse as you will support and trust all outcomes)

- Learn to be ACCOUNTABLE for all your actions (this will always increaanothers trust in you)

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7.4 Art of Radiating of Love & Compassion

Let me be a person who has an attitude to radiate love &compassion towards another

Let me be a person who has an attitude that can trustanother

Let me be a person who is shy & frightened to get angrywith another

Let me be a person who is shy & frightened to hateanother

Let me be a person who isshy & frightenedto blame another, but be able to reward another

May I become happy & contentbeing amongst others comforts and opinion

May I become calmaround others restlessnessbearing as much loss as I can face

May I be happy, be healthy, be peaceful, be confident & be wisewithin myself.

May my parents, my teachers, {my wife & children}, my brothers & sisters & all of my relatives

Have an attitude to radiate love & compassion towards one another

Let them have an attitude that can trustanother

Let them be too shy & frightened, to get angrywith another

Let them be too shy & frightened to hateanother

Let them be too shy & frightenedto blame another but be able to reward one another

May they be happy & contentbeing amongst others comforts and opinions

May they be calmaround others restlessnessbearing as much loss as they can face

May they be happy, be healthy, be peaceful, be confident & be wisewithin themselves.

May my neighbours, my friends, my enemies and all of the people in this world

Have an attitude to radiate love & compassiontowards one another

Let them have an attitude that can trustanother

Let them be too shy & frightened to get angrywith another

Let them be too shy & frightened to hateanother

Let them be too shy & frightenedto blame another but be able to reward one another

May they be happy & contentbeing amongst others comforts and opinion

May they be calmaround others restlessnessbearing as much loss as they can face

May they be happy, be healthy, be peaceful, be confident & be wisewithin themselves.

May every living being in this world be happy, be healthy, be peaceful & have patience

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7.5 Merit (anisamsa) of doing Metta(11 factors of the Metthanisansa Sutta)

You should know why you cultivate compassion within yourself. Buddha says thatperson who cultivates love & compassion achieves the four Brahma Viharas. They walso have the following additional qualities developed within them. Recognise the valand importance of these qualities in your day to day life and reap the benefit of sowin

metta.

- Sukhan Supati- one sleeps and rests well. Do this with a purpose & not to lay aboday-dreaming

- Sukhan Pati Bujjhati - one wakes up well from sleep and rest. Do this with

purpose & not to lay about day-dreaming

- Na ppakam supinam phassati- one does not have any type of dreams as the

are mainly associated with doubt or desire, creating more illusions & imagination

- Manussnam piyo hoti- one will be found pleasant by human beings

- Amanussnam piyo hoti- one will be found pleasant by other beings

- Devat rakkhanti- one will be protected by beings living in the Deva and Brahm

realms.

- Nssa aggi v visam v sattham v kamati- one will never be harmed by fire

heat or poison or be injured by a weapon or tool or device (this covers all modes

transport, places of work, etc.)

- Tuvatam cittam samadhiyati - through ones mindfulness one comes to haveconcentrated & calm mind very quickly, instantaneously

- Mukhavanno vippasidati - ones face is brightened through the serenity

tranquility of the kindness and the self joy radiated

- Asammlho klam karotiat ones death, one will be conscious of everythi

around one (even with ones last thought)

- Uttarim appati vijjhanto brahma lok pago hoti- if one is unable to attain t

highest level of enlightenment one then will have the opportunity of being born in t

Brahma realms.

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8.0 Recollection of Death (Marannanussath bhavan)

In this meditation consider the phenomenon that everything that is born will continto live, certain of decay, prone to illnesses and certain of death.

The English meaning & Recital :

When one is bornone is certain to age & decay.When one existsone is certain to age & decay.

When one is bornone is susceptible & prone to illnesses.When one existsone is susceptible & prone to illnesses.

When one is bornone is certain of death through circumstanceWhen one existsone is certain of death through circumstance

Life is uncertain death is certain,Life is uncertaindeath is certain,Life is uncertaindeath is certain,

The pali recital :

Upadinnw yamek vnam, jarwa dhyda kotagena upadPawathinnw yamek vnam , jarwa dhyda kotagena pawath

Upadinnw yamek vnam,viydhiya dhyda kotagena upadPawathinnw yamek vnam, viyadhiya dhyda kotagena pawath

Upadinnw yamek vnam,maranaya dhyda kotagena upadPawathinnw yamek vnam, maranaya dhyda kotagena pawath

Jvithaya aniyathai, maranaya niyatha,Jwithaya aniyathai, maranaya niyatha,Jvithaya aniyathai, maranaya niyatha

Anichch watha sankrUppda waya dhamminUppajjithw niruj jathThsa vpa samsuk x 3

Achran wathaya kyPatavi adisessathJuddh aptha vianoNirathaw kalingara x 3

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9.0 Reflection of the Thirty two parts of the Body

(Kayaga sati Bhavana)

Atthi imasmim kay.....In this body there are:

The five solid organs that Kes Hair of the headare seen, cleansed & Lom Hair of the body

groomed by us everyday Nakh Nails(1-5) Dant TeethTacho Skin

The rest of the solid Mamsam Flesh and sineworgans (patavi) that are Nahar nervesin this body (6-20) Atthi Bones (the skeleton)

Atthimij Bone-marrowVakkam Kidneys

Hadayam HeartYakanam LiverKilmakam Membranes (tissue)Pihakam SpleenPapphasam Lungs

Antam BowelsAntagunam EntrailsUdariyam Undigested foodKarsam ExcrementMatthalugam ti Brain

The twelve liquid elements Pittam Bilethat are in this body Semham Phlegm

(21-32) Pubbo Pus

Lohitam BloodSedo SweatMedo FatAssu Tears

Vas Grease / lymphKhelo SpittleSinghnika MucusLasik Oil of the jointsMuttam Urine

There are six gases Gas that moves upwards / Gas that moves downwards(33 38) Gases in the small intestines and the large intestines

Gas that is present all over the bodyAnd the air we inhale and exhale

There are four types of Heat in the stomach that digests all of the foodHeat in this body(39-42) Heat that is in our palms and souls of our feet

Body heat that keeps us warmHeat that bleaches our hair and the other parts of the body

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Here is the meditation that will allow you to build a good concentration when you chant the words groups forwards and in reverse.

Atthi imasmim kaye,Kes Lom Nakh Dant Tacho : Mansam Naharu Atthi Atthiminj Vakkam : Hadayam YakanaKilomakam Pihakam Papphsam : Antam Antagunam Udariyam Karsam Pittam : Semham PubLohitam Sedo Medo Assu : Vas Khelo Vas Khelo Singhanik Lasik Muttam matthake Matthalungam(matthake is at the top head)

Kes Lom Nakh Dant Tacho

Tacho DantNakh LomKes

Kes Lom Nakh Dant TachoMansam Naharu Atthi Atthiminj Vakkam

Vakkam Atthiminj Atthi Naharu MansamTacho DantNakh LomKes

Kes Lom Nakh Dant TachoMansam Naharu Atthi Atthiminj Vakkam

Hadayam Yakanam Kilomakam Pihakam Papphsam

Papphsam Pihakam Kilomakam Yakanam HadayamVakkam Atthiminj Atthi Naharu MansamTacho DantNakh LomKes

Kes Lom Nakh Dant TachoMansam Naharu Atthi Atthiminj VakkamHadayam Yakanam Kilomakam Pihakam PapphsamAntam Antagunam Udariyam Karsam Pittam

Pittam Karsam Udariyam Antagunam AntamPapphsam Pihakam Kilomakam Yakanam HadayamVakkam Atthiminj Atthi Naharu MansamTacho DantNakh LomKes

Kes Lom Nakh Dant TachoMansam Naharu Atthi Atthiminj VakkamHadayam Yakanam Kilomakam Pihakam PapphsamAntam Antagunam Udariyam Karsam PittamSemham Pubbo Lohitam Sedo Medo Assu

Assu Medo Sedo Lohitam Pubbo SemhamPittam Karsam Udariyam Antagunam Antam

Papphsam Pihakam Kilomakam Yakanam HadayamVakkam Atthiminj Atthi Naharu MansamTacho DantNakh LomKes

Kes Lom Nakh Dant TachoMansam Naharu Atthi Atthiminj VakkamHadayam Yakanam Kilomakam Pihakam PapphsamAntam Antagunam Udariyam Karsam PittamSemham Pubbo Lohitam Sedo Medo AssuVas Khelo Singhanik Lasik Muttam Matthalungam

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Matthalungam Muttam Lasik Singhanik Khelo VasAssu Medo Sedo Lohitam Pubbo SemhamPittam Karsam Udariyam Antagunam AntamPapphsam Pihakam Kilomakam Yakanam HadayamVakkam Atthiminj Atthi Naharu MansamTacho DantNakh LomKes

Atthi imasmim kaye,

Kes Lom Nakh Dant Tacho: Mansam Naharu Atthi Atthiminj Vakkam: Hadayam YakanaKilomakam Pihakam Papphsam: Antam Antagunam Udariyam Karsam Pittam: Semham PubLohitam Sedo Medo Assu: Vas Khelo Vas Khelo Singhanik Lasik Muttam matthake Matthalungam

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10.0 Unpleasantness of this body (Ashuba Bhavan)

In this meditation, consider the phenomenon of birth. When you are born the body certain to decay, prone to illnesses and certain of death.

Consider whether you are the body or this body is you? This body is just a vehicle experience the consequences of your past. It is just another distraction and a

obstruction to your path to enlightenment.

The colour, odour and the shape in this body are impermanent and prone to constachange. It always ends up in pain and numbness. There is no concept of a lexpectancy or the memory of its features after death. All of the solids, liquids, gasthat are extracted from this body are unpleasant.

The Pali Sinhala recital :

M sharraya, jarwa swabhwaya kota pawthinnaki.

Viydhiya swabhwaya kota pawthinnak.Maranaya swabhwaya kota pawthinnak.

M sharraya kerehi, athikaragannwu alm nissrayaAgathiya pinisa hthu wannnya.Anawathagga sansraye atharaman vma pinisa hthu wannnya.

M sharraya, warnayenda, ghandayendha, swabhwayenda, anithyama wannya.Dhuk sahith wannya.thma washayen gatha hakkak nowannya.

The English recital & meaning:

The nature of the existence of this body is to always decay & be aging in expectancyThe nature of the existence of this body is to be susceptible to illnessesThe nature of the existence of this body is to cease & die in circumstance

The clinging & craving in this decaying & aging body is of no use to anybodyIt assists you with the distraction & the deterioration of the development of the MindIn the samsara journey, where there is no beginning or end, it only abandons you

This body is impermanent in its complexion, order and the physicality (form)Always experiencing the suffering with pain, numbness & discomfortWhere there is nothing you can salvage as a life expectancy or its existence

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11.0 Qualities to overcome hindrances and develop meditation

11.1 Managing the Five HINDRANCES

Focusing ones mind with a strongdetermination, one should overcome the fihindrances which are; sensual desire, anger, sloth & torpor, restlessness worry, doubt. These are the conditions that distract a mind all of the time. Wh

one is meditating it is quite clear as to the hindrances and one should be able see the mind being arrested by the defilements or thought. When the practice strong one can either follow the thought or remove the reason by using anothmeditation tool.

Sensual desire :(kamachanda)

Anger :(viyapada)

Sloth & torpor :

(thinamidda)

Restlessness & Worry :(uddacha kukucha)

Doubt :(vichikicha)

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11.2 Developing the Powers

One should have the intention to develop the five powers which are confidenceffort, mindfulness, concentration and wisdom. Maintaining these qualities is tonly way to be focused and be constant with the one-pointedness of onemeditation. Sustaining such qualities for a long time is quite enduring and tdetermination and the wise attention to the wholesome qualities are ve

important to a person learning meditation.

Confidence :(sradh)

Effort :(viriya)

Mindfulness :(sati)

Concentration :(samdi)

Wisdom :(praa)

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11.3 Building the Perfections (Dasa Paramith)

Be aware of working towards the ten perfections; generosity, virturenunciation, wisdom, effort, endurance, trustworthiness, determinatiokindness and equanimity. In ones quest to practice meditation one will have objective of ones personal goals. These Perfections are needed by opracticing meditation as the fulfillment of these qualities will allow one to achie

ones personal goal as well.

dn pramit- perfection in giving(considering the merit as to whom it is given)(focusing on the giving rather than what or how much or whom it is giveThere are three types of Dana to consider: Amisa, Abhaya & DhammDana).

sila pramit - perfection in ethical & moral existance(abstinence / veramani)(safeguarding your principles, living according to the 5, 8 or 10 precepts)

nekkhamma pramit- perfection in renunciation(Chaga, patinissaga, muthiya,analayo) (letting go of all worldly, material aspects, relationships, etc)

pa pramit- perfection in wisdom(yoniso manasikara & sthanojichthaprag)(cultivating wise attention and spontaneous wisdom which nee

a rested mind)

viriya pramit- perfection in application of energy or effort(being able tosustain) (stopping the deterioration, removing the bad, growing new goo

maintaining the good)

khanthi pramit- patience or forbearance(ability to bare up all losses)(the ability to bear up losses by increasing the thresholds of patience)

sacca pramit- being truthful(fair, just and associated with the Dhamma)(associating your reasoning with fairness, a just outcome and always wthe Dhamma)

adhitthna pramit- application of resoluteness (determination)(ability to set strong resolutions or focused objectives with long lifexpectancies)

mett pramith- radiation of loving kindness(transactions with the fourBrahama vihara) (love, kindness, self joy & equanimity - the ability radiate compassion or having a wholesome character)

upekkh pramit- being equanimous (getting a neutral outcome- looking atthings with indifference with no judgment or opinion )

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11.4 Living the four stages of Mindfulness

This should be done with the awareness & the effort to develop and sustainlevel of the four types of mindfulness; mindfulness of the body, mindfulness the sensations, mindfulness of the thoughts, mindfulness of the nature. This one of the most important qualities that are needed to be sustained as the effoof mindfulness is what will allow a person to sustain the necessary concentratio

It is this effort that will prevent the mind from being distracted bythe hindrance

tp;- the dertermined effort to renmove adequate defilementsSampajno; the wise attention to remove the defilesments hindering calmnessSatim; mindfully as recommendedvineyya loke ; without breaking the determined effort or thediscplinesabhijjh-domanassa; not wanting anymore or being covertess with

One should be mindful with the descplines within ones environment so one does ncollect defilements with ignorant perceptions.

mindfulness of the body :(kyanu passan)

mindfulness of the sensations :(vedananu passan)

mindfulness of the thoughts :(cittanu passan)

mindfulness of the phenomenon :(dhammanu passan)

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11.5 Seeing the four Accomplishments

This will then lead to the development & realisation of the four types accomplishment; the will, the thought, the effort and the wise investigation attention. If one does not have the will or the desire towards developi

calmness or a one-pointedness within one, then the level of accomplishment the desired results will be tarnished.

the will :(chand)

the mind :(citt)

the effort :(viriya)

the wise investigationor attention :(mimans)

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Relationships and MoralsThe answers that one needs in life should always include three components. The first being obedience towayourself and another. This is how one measures the levels of gratitude one needs as credits to fulfil fututransactions. This part of the answer is of great importance towards the commitment from another. It is from tappreciation that ones kind and compassionate nature (metta & karuna) is measured.

Secondly the answer needs to consist of a compromised componentof ones needs. If one is able to incorporate aones needs, so much the better. I feel that most of the time one just needs to have considered the future and learoom for adjustability. It should include all the 3

rdparty needs as well. When the portion of ones needs gets larger on

self joy (the quality of muditha) is developed and increased. This is a very important quality with in one to be fulfiand maintained if one is to eradicate guilt from the outcome. If the levels of self-joy and the kindness is proportionate, then one has the guilt within one where the karuna is greater and the self joy is less. If by any chance ratios are the other way around, then one becomes a debtor to the others in this samsara (this is a phenomenon whcan be discussed further.)

The third and the most important quality is to consider having the trust increasedwith the outcome of ones answer.mentioned all relationships consists of three ships. These are the friendship, partnership & companionship. All thehave their qualities and conditions that are unique to the individuals. The only thing that is common across these threethe trust that is needed to bind them together. If the trust with relationships with obedience or yourself or the otheis tarnished in anyway, then there is great difficulty in accomplishing the goals and also maintaining the old ships

Further the phenomenon of accomplishment has four qualities to be investigated. The first is to have the will(chanto achieve and accomplish. Now consider the components as mentioned previously. They are the fulfilmentobligation, capturing of the compromised need and increasing the trust as the conditions to be incorporated as partthe answer. Once the will, need, the liking and intention to achieve such an outcome has been developed, one needssee if the knowledge(citta) is there to construct and implement such an answer. It is then that one needs to investigthe expectations of the other and oneself. One needs to know the requirement of each other. These requiremeshould be realistic. In some instances the answer should consider the unity in the trust as this is a core componenthe outcome. Once one has gathered the knowledge one needs to identify the effort(viriya). This is to identify the abto achieve, priority and the sustenanceof ones goal. It is here that most of us get confused as the liking to do somethese things with the emotions takes us on a wild tour. Be considerate as to how to devolve the emotion for texecutable components. Now that one has the priority of effort in place, one needs wise attention(mimansa) sorout. This part of the solution is the future. The future is all about the hindrances that one has to face implementinsustaining the goal. When there are obstructions from others as time moves on one needs to be spontaneousand hathe wise attentionto prioritise ones needs. When one considers the future make sure that one has the value, importanand the life prioritiesstructured. This gives a good bench mark to structure wise attention.

One should therefore consider what one needs to do to increase the trust in all of the relationships that one has aaspires to build in the future. See the values that one wants to demonstrate and be measured against. I have spesometime to capture some of these qualities and principles.

1) The promise to refrain from killing - By demonstrating that one will not Hurt onesel f & another2) The promise to refrain from taking things that dont belong to one - Demonstrating that one is Cont

wi th wh at one has

3) The promise to refrain from misbehaving with ones sexual and lustful needs - Demonstrating that oneEthical and Moral with Princip les

4) The promise to refrain from saying things that are untrue - Demonstrating that one is Open, Revealand Sharing

5) The promise to refrain from intoxicating oneself - Demonstrating that one knows when to Be lured a

are fearful of the cons equences6) By demonstrating the Will of Abstinence7) By demonstrating the Livingup al l of ones promises8) By demonstrating the Patiencew i th Tolerance9) By demonstrating the BeingAware & Awake10) By demonstrating the increase in on es obedience towards to onesel f and another

In all circumstances all of the answers one constructs, should be able to be livedby all persons involved with answers.Each of the answers should be considered and consist of the following;

- A level of Obedience (gratitude towards others)- A com promised leve l of ones needs(compensated where needed)- Always win and increase the Trustof another (within one & toward another)

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11.6 Living the Eight Fold path (The middle path)

The middleness in the name, identrifies the existence of two sides. So the pleasurisation & tmortification are the extremes that one should not indulge and live an existence of deciplinabstanance. This will allow one to sustain & follow the Eightfold path; right view understanding, right perception or intention, right words or speech, right action, riglivelihood, right effort, right mindfulness and the right concentration. The Eightfold path is tonly answer to the question as to HOW things happen around you. To all accomplishmentsachievements you need skill & endurance (the Sila), with the application of the effort & tconcentration with the awareness (the samadi) and the knowledge with the motivation (tpana), So when we meditate the achievement of the desired goal is by investigation and timplementation of ila, Samdi and Pana. All these fulfillments can be achieved with a kemind.

Right view or understanding: (samm ditti) seeing the four Noble truths-Dukkha nam-Dukkha-samudaye nam-Dukkha-nirodhe nam-Dukkha-nirodha-gminiy patipadya nam

Right perception or intention: (samm sankappa)-Nekkhamma-sankappo:-Avypda-sankappo :-Avihinssankappo:

Right words or speech:(samm vach)-Mus-vd verama-Pisunya vcya verama-Pharusya vcya verama-Samphappalp verama

Right action: (samm kammantha)-Ptipt verama-Adinndn verama-Kmesu micchcr verama

Right livelihood: (samm ajiva)Earning a livelihood by moral and ethical means

Right effort:(samm vayma)-stop the deterioration

-remove the bad-grow the good-maintain the good

Right mindfulness:(samm sati)-kayanupassana-vedananupassana-cittanupassana-dhamanupassana

Right concentration:(samm samdi)

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12.0 The Seven Factors of Bojjhanga (Enlightenment)

Bojjhanga is identified as a process of Enlightenment or the Freedom or the Liberatiofrom pain. All the time we blame, give opinions, judge, find inadequacy or shocoming without being equanimous. It is this that conditions us to the extent that wexperience what we have accepted as the outcome. A simple example is that wcommonly accept that being out in the open and being exposed to natures elemen

create illnesses. Take rain; we get wet in the head & body and at times become ill. Bwhen we have a shower to clean ourselves we still get wet in the head & body. Thisseen as a conditioned area (such as a bathroom) and getting wet here will only cleaus and not make us ill. So if you can reason your self out in this way you become frefrom the conditioning you have within you. It is why at the end of the sutta chantinthe key words Arbado Ahositiare mentioned, which translates to irradication of illnesses.

The first Bojjhanga is sati sambojjhanga which is being mindful or mindfulnesconsciousness, being awakened .. with the contemplation of the "kaya body vedana feelings .citta thoughts in the mind and the "damma the miobjects.

The next Bojjhanga is the Dhamma vichaya sambojjhanga the investigation of tlaw while being mindful .. this is the comparison of your principles with tlaws of society and the laws of nature

The next Bojjhanga is viriya sambojjhanga" which is application of effort determined effort while reasoning things out mindfully

The next Bojjhanga is piti sambojjhanga which is feeling rapturous or joyfulne

while applying the effort to mindfully reasoning things out against the laws of the la& nature .

The next Bojjhanga is passaddhi sambojjhangawhich is the feeling of tranquility, tlightness in the mind or serenity when the mind and body are composed .

The next Bojjhanga is "samadhi sambojjhanga which is the resting of the mind concentration the ability to keep your mind focused on an object .

The next Bojjhanga is "upekkha sambojjhanga which is equanimity or the ability nto be judgmental or opinionated looking at things with indifference .

Any person who is able to focus on improving any one of the qualities of the Bojjhanwill link the rest of the factors to fulfill the liberation from any predicament they are and be able to free themselves from pain Arbado Ahositi.

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Abhinham Paccavekkhitabba Dhamma

Atthi kho tena Bhagavat, jnat, passat, arahat, sammsambuddhena, pathnni sammadakktni, yam abinham, paccavekkhitabbni, ittiy v, purisena vgahatthena v, pabbajithena v, Katamni paca?

Jardhammomhi, jaram anatito ti, abhinham paccavekkhitabbam.

Bydhidhammo mhi, bydhim anatito ti, abhinham paccavekkitabbam.

Maranadhammomhi, maranam antito ti, abhinham paccavekkitabbam.

Sabbehi me piyehi, manapehi, nnbhvo, vindhvoti, abhinham paccavekkitabbam

Kammassakomhi, kammadydo, kammayoni, kammabandhu, kammapatisaranyam kammam karissmi, kalynam v ppakam v, tassa dydo bhavissmiabhinham paccavekkitabbam.

Etena Sacca Vajjena Sotti Te Hothu Sabbadaa (By the firm determination of this truth; May yobe happy forever! )

Etena Sacca Vajjena Sabba Rogo Vinassatu (By the firm determination of this truth; May all illhealth be eradicated!)

Etena Sacca Vajjena Hotu Te Jayamangalam (By the firm determination of this truth; May yoachieve victory and prosperity! )_______________________________________________________________________

Dhamma to be reflected upon AlwaysThese five things have been well taught by the Blissful One, who knows, and sees, t

Purified one, perfectly enlightened by himself. These are the subjects always to reflected upon by women or men, monks or the householders, what are the five?

I am of the nature of decay, I have not gone beyond decay, is always to be to breflected upon.

I am of the nature of disease, I have not gone beyond disease, is always to reflected upon.

I am of the nature to die, I have not gone beyond death, is always to be reflect

upon.

All that is mine, dear and delightful, will change and vanish, is always to be reflecteupon,

I am the owner of my kamma, inherent with my kamma, born of my kamma, relatto my kamma, abided & supported by my kamma. Whatever kamma I shall dwhether good or evil, of that I shall be the heir, is always to be reflected upon.

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14.0 Some fundamental qualities to sustain and safeguard a relationship

- One should always respect, trust, and be trusted, by another, with tprinciples (precepts), leading a life of abstinences and wholesombehaviour.

- One should try to like and accept as many things that another may like.

- One should try to respect what another dislikes and avoid as many thinthat another may dislike.

- One should reduce the number of expectations they have on another anadjust the few they have, so the other is able to accomplish and achievthese expectations.

- One should not be surprised by what another may say, do, feel & achievas part of their chosen duty/ies.

- One should never argue or debate with another, other than to consider thoutcome, as a duty of the other, played within a role.

- When one knows that they are wrong and bad one should immediately stoand let go of the wrong & bad, before anothers request is made.

- When duty calls, one should always learn to be patient and accept the oth

fulfilling their duty in their own roles.

- When one sees anothers duty as faults, depending on the circumstancone should support the other to adjust and improve. One should be silewith the way the duty (task / transaction) was executed.

- One should unconditionally & implicitly trust the other with theresponsibilities and duty/ies.

- One should be accountable with living these qualities in all relationships.

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Meditation Notes

Please use this area to personalize this book with your own notes and the meditation objectivthat are being given. To conider your objectives use the attached information about the foPersonalities.

If four objects made out of pulp, wax, clay and gold are left on a tray to be heated up to a hitemperature, what would happen? As the heat is increased, each of these objects would see

to react to the heat differently.

The object made up of pulp, would burn itself. The object made up of wax, would disintegraitself and dissolve. The object made up of clay would disfigure and discolour itself. The objemade up of gold, would seem to absorb the heat and increase its sheen to glow in its naturThese phenomenan can be compared with our lives. All beings are made up of a charactand an associated personality. There are six basic types of character. These characters arelustful character, hateful character, deluded character, confident character, wise character alogical character. These characters are complemented with these four types of personalitieEach one of these characters can be cultivated with any one of these personalities.

The character associated with the pulp objects are persons who are influenced by externpressure, guilt and stress. These conditions make it destroy itself and is mostly seen withpersons who have self-pity. A person who has self-pity rarely accepts blame, always triesblames another, looks for sympathy and becomes helpless within the incident. They mostend to articulate and manipulate a beneficial outcome through unwholesome ways.

The characters associated with the wax objects are similar to individuals who are cunning aconceited. By denial, they always try to show that there are no difficulties. They try to depicvalue to most outcomes, hiding their inner feelings that are hollow at times and associating tconvention (what the majority may accept). They become debtors to society and destroy ttrust of others.

The characters associated with the clay objects, are individuals who are strongly opinionatand judgemental. They hold grudges against others through selfishness and jealousy. They avery spiteful, remorseful and revengeful towards another. They retaliate with resentment aalways have self-inflicted anger and demonstrate these feelings with unpleasantness.

The characters associated with gold objects, are individuals who are realistic. They are ablesee things as they are, accept all circumstances and make change to suite everyones needThey are always rapturous and accommodative of anothers feelings. They are always awaof the need to cultivate a wholesome attitude, that brings a gainful but equanimus (neutroutcome. With the ability to bear-up all losses with increased tolerance, they demonstratevery assistive, supportive and humble existence.

Everybody loves to lead a beautiful life, in a beautiful world surrounded by serene and tranqexperience. One who loves to lead a life in such a manner should become effortful to cultivaa realistic personality. With wholesome attitudes they will attract the right sources aresources in the most economical way. Continued mindfulness and concentration within thewill bring about a further investigation of the need for their emotional and spiritual wellbeing.

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(The following pages have been deliberately left blank to be used by the reader)

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