Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Silaratano Bhikkhu Translator from Thai to English. Tim Penterjemah Translator English to Indonesia. Sepanjang hidupnya beliau disegani dan dihormati banyak orang karena ketabahan dan tekadnya yang luar biasa dalam menjalani hidup pertapaan serta karena penerapan disiplin ketat tanpa kompromi dalam mengajar murid-muridnya yang begitu banyak.
Sepanjang rentang waktu 50 tahun s Y. Sepanjang rentang waktu 50 tahun sejak wafatnya pun, Beliau masih senantiasa dijunjung tinggi dalam masyarakat Buddhis sehingga kehadirannya masih tetap kuat terasa. Kehidupan dan ajaran-ajarannya identik dengan pencarian mulia Sang Buddha sendiri akan transformasi diri. Get A Copy. Paperback , pages. Published November by Vihara Bodhgiri first published Thanissaro notes that widespread acceptance from the Dhammayut ecclesia would come in part because the clergy who had been drafted as teachers from the Fifth Reign onwards were now being displaced by civilian teaching staff.
Mainstream popularity culminated in the s, when a cultural fetishism of medallions worn as neckpieces became popular. Busts of popular forest ajahns have been featured, and they are often ritually blessed to provide some supramundane charm to the wearer. Tambiah writes that General Kriangsak Chanaman distributed amulets to his troops, and ordered that white cloths with mystical yantra designs which were blessed by Luang Pu Waen be bound to the Thai National Flag and flown at the top of ship's masts for protection from communist vessels.
Tensions arose between the dictatorial Thai government and a newly formed communist party in Thailand. Ajahn Chah primarily practiced under the instruction of Ajahn Kinnaree, although he met Ajahn Mun once, and studied under Ajahn Thongrat although no record exists of the extent that they spent time together. Ajahn Jayasaro writes that "Despite the profound impression Luang Boo Mun made upon him for instance, he stayed with that great master a mere two days and never returned for a second visit.
Teachers were a resource that he drew upon to inform his own singular aspiration and self-discipline. Before studying under Ajahn Kinaree extensively, Ajahn Chah wandered dhutanga from , accompanied by his friend Pra Tawan. He found out about the monastery from one of Ajahn Chah's existing monks who happened to speak "a little bit of english". In the last half of the 20th century, the vast majority of Thailand's rainforest were lost. Millions of villagers in the forest were sometimes violently driven from their homes as villages were bulldozed over to make room for eucalyptus plantations.
The final closure of the forest began after devastating floods occurred in southern Thailand. In November floods and landslides, triggered by rain falling on denuded hillsides, wiped out several southern villages and killed hundreds of people. For the first time the Bangkok government was forced to face the consequences of uncontrolled exploitation of the forest. Responding to an intense public outcry, the government suspended and later banned all logging activities in the country.
It is no surprise that such ecological disasters have struck Thailand. In this context, many wandering monks decided that they had to hold their ground when they found a suitable forest. They knew that if they retreated, they risked losing it forever. In the s, Members of the Forestry Bureau deeded tracts of land to forest monasteries in an effort to preserve wilderness.
These monasteries along with the land surrounding them, have turned into sort of "forested islands". According to Thanissaro, with the accreditation of their education system to administer graduate programs, Dhammayut authorities in Bangkok began to feel that its ties with the Forest tradition were no longer necessary, and the Dhammayut hierarchy would align itself with the economic interests of the Mahanikai hierarchy.
In , Ajahn Maha Bua began a program to underwrite the Thai Currency with gold bars donated by Thai citizens, raising some 12 tonnes of gold bars and 10 million in currency. Ajahn Maha Bua would appear to have reversed his support in , when portions of a sermon from Ajahn Maha Bua were published in Manager Daily , a thai newspaper, accusing Prime Minister Thaksin of aiming for a Thai Presidency calling his administration a "savage and atrocious power".
He was an influential teacher of the Buddhadhamma and a founder of two major monasteries in the Thai Forest Tradition. Dhammayuttika Nikaya , or Thammayut is an order of Theravada Buddhist bhikkhus monks in Thailand, Cambodia, and Burma, with significant branches in the Western world. The order began in Thailand as a reform movement led by a prince who would later become King Mongkut of Siam and has come to play a significant political role in Thailand as well. He returned to the office on 22 April after briefly resigning in March, following a contentious vote by members of the BSWA during their annual general meeting.
Vajirananavarorasa was the tenth Supreme Patriarch of Thailand from to He helped to institutionalize Thai Buddhism. It takes inspiration from the teachings of the community's founder, the late Ajahn Chah. Its chief priorities are the training and support of a resident monastic community, and the facilitation for monastic and lay people alike of the practice of the Buddha's teachings. Bua is one of the best known Thai Buddhist monks of the late 20th and early 21st centuries. He was a disciple of the esteemed forest master Ajahn Mun Bhuridatta, and was himself considered a master in the Thai Forest Tradition.
Following the death of Ajahn Thate in , he was considered to be the Ajahn Yai, or the head of the Thai Forest Tradition lineage until his death in He was a member of the Dhammayuttika Nikaya. Ajahn is a Thai language term which translates as "professor" or "teacher. The term "ajahn" is customarily used to address forest tradition monks and the term Luang Por, "Venerable father" is customarily used to address city tradition monks in Thai Buddhism. It was established in in accordance with the aims of the English Sangha Trust, a charity founded in to support the ordination and training of Buddhist monks bhikkhus in the West.
The current abbot, since , is Ajahn Karuniko. Wat Pah Nanachat is situated in a small forest in northeast Thailand about 15 kilometres from the city of Ubon Rachathani. It is an international forest monastery primarily for non-Thais. The late Ajahn Chah established the monastery in to serve as a training community for non-Thais along traditional monastic lines. Its monks, novices and postulants include a wide range of nationalities. The primary language of communication and instruction is English. The community consists of monks, novices and postulants from a wide range of nationalities, usually numbering around eight Sangha members.
The monastery includes an adjacent lay retreat facility known as Kusala House. He was a first generation student of the Thai Forest Tradition and a disciple of Ajahn Mun, one of the founding teachers of the lineage. Following the death of Ajahn Mun in , he was considered to be the Ajahn Yai, or the head of the Thai Forest Tradition lineage until his death in Ajahn Pasanno is the most senior Western disciple of Ven.
With more than 40 years as a bhikkhu, Ajahn Pasanno has been instrumental in training many monks in Thailand and the United States and has been supportive of training for women. Strictly speaking, the Forest Tradition of Ajahn Chah denotes the institutions who have a branch affiliation with Wat Pah Pong, the administrative center of the organization. Complete List. This section needs expansion. You can help by adding to it. February Main article: Forest Tradition of Ajahn Chah. See also: Deforestation in Thailand. Images, videos and audio are available under their respective licenses.
Ajahn Thate Desaransi. Ajahn Lee Dhammadaro. Ajahn Maha Bua. Ajahn Fuang Jotiko. Ajahn Suwat Suvaco. Ajahn Chanda Thawaro. Ajahn Chah. Ajahn Sumedho. Ajahn Khemadhammo. Ajahn Viradhammo. My virtue cannot equal His. It a is the real heart of Buddhism. Thus, you must bring your mind to stop perfectly still at the center of the Sphere which governs the Human Body.
Stopping still is the target. Even if you try for years, or , or even years. You must stop still at the center of the center of the Sphere that governs the Human Body. You must get to the gateway of religion to remember and continue on. It presents a detailed explanation of his most advanced meditation techniques, for all readers around the world, to ensure the continued extension of these crucial gems of wisdom to future generations.
Chapter 1 of this Introduction, outlined the aim, the approach and the meditation technique, and has also provided a sample meditation session with Luang Phor Sodh. Together with the mundane worldly bodies discussed in Chapter 2, this completes the 18 bodies which provide the meditator with a step-by-step ladder from the crudest Human body up to the refi ned Arahat. Chapter 8 presents development of wisdom. Finally, Chapter 9 wraps it all up with a brief conclusion. It is the real heart of Buddhism.
You must get to the gateway of reli- gion to remember and continue on. The complete set of refi ned bodies from the refi ned Human Body up, each with its governing First Path Sphere the pathamagga sphere becomes a Rebirth Sphere and fi rst settles at the center of the father, entering the father along this seven- step path from Position One at the nostril to Position Seven at the center of the body.
If the Rebirth Sphere is female, it enters via the left nostril and left eye. If it is male, it enters via the right nostril and right eye Practicing these three together is one of the most effective methods of meditation because the light object is a universal meditation object appropriate for all personality types. It can bring the components of the mind, which are vision, memory, thought and cognition, into oneness very effi ciently.
These methods are very effective because they are based on the Right Practice of Lord Buddha. It may be about the size of an eyeball or some other size that feels comfortable to visualize. Slowly bring the sphere to stop still at the opening of the tear duct at the inside corner of the eye — ladies at the left eye and gentlemen at the right eye. This is the second base for pausing the mind. Base 3: The Center of the Head: Mentally move the sphere slowly towards the back of the head and stop still at the center of the head. This point is the third mind for pausing the mind.
Base 4: The Palate Terminus: For the next step, fi rst roll the eyeballs upward gently while keeping the eyelids closed. When a baby falls asleep, the eyeballs naturally roll upward as the mind falls backward and the mind components come together into oneness. Next, bring the sphere slowly back to stop at the palate terminus — the back of the roof of the mouth.
Base 5: The Top of the Throat Aperture: Mentally move the bright, clear sphere slowly and directly downward to stop still at the top of the throat aperture — the opening of the throat. Base 6: The Center of the Body: Next, slowly move the clear, luminous sphere directly downward to stop still at the center of the body in line with the navel.
This is where the breath starts and ends. This is home base, the permanent resting place of the mind. It is also where new Spheres of Consciousness arise, conditioned by our merits or demerits. This conditions a new Sphere of Consciousness to arise and function at Position Seven. More and more refi ned bodies and minds lie deeper and deeper inside. After the bright, clear sphere becomes visible at Position Seven, the meditator never moves the mind anywhere else — left, right, front, back, up, or down.
One should never move the mind to follow the breathing in and out. This is like those who mindfully contemplate the breath at the nostril, Position One. Only stop still there and concentrate further. The meditator should just contemplate mindfully at one fi xed point as the breath passes Visuddhimagga, Because of happiness and satisfaction with going back and forth, anxiety arises as the breath goes out.
The body and mind become concerned, apprehensive and agitated. Because of happiness and satisfaction with going back and forth, anxiety arises as the breath comes in. No one can know all three phenomena: breathing in, stopping still, and breathing out. If the meditator does not know all three states, he can not attain the nimitta and his meditation will not succeed.
When the meditation object nimitta is not limited to a single mental state, but based on knowing all three states breathing in, stopping still, and breathing out , attainment of the nimitta can be achieved and the meditation will succeed. His mindfulness focuses on the point of contact where the sawtooth touches the tree. He does not focus on the sawtooth going back and forth. This does not mean that the sawtooth does not go back and forth, only that he concentrates on the point of contact. With this focus he attains ultimate success.
All three together [breathing in, stopping still, and breathing out] make up the object of meditation. This is like the tree lying fl at on the ground. Breathing in and out is like the saw going back and forth. The monk who meditates staying focused on his nostril aperture or upper lip does not follow the breath going in and out.
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This is like the man effectively concentrated on the point of contact of the sawtooth and the tree. He does not follow the sawtooth going back and forth. This does not mean that the sawtooth going back and forth does not happen. The mind leads, succeeds, reaps the benefi t and transcends to the divine rewards. The leaders are the body and mind of a diligent monk resolutely focused on the task.
These are the leaders. What is the effort? The effort payogo for a monk persistent in meditation is to eliminate mental defi lements upakilesa and be tranquil from anxiety vitakka. This is the effort.
What are the divine rewards? These are the divine rewards. In conclusion, the three phenomena of [breathing in, stopping still, and breathing out] cannot be the meditation object of a single state of mind. One cannot attain the nimitta unless the mind encompasses all three. With all three present, the mind is freed of distractions, takes the lead, attains success with effort and transcends to the divine rewards. One repeatedly focuses the mind at the center of the center, ten, a hundred or a thousand times, without paying attention to anything else.
Eventually, the mind stops still and the pure, transparent Dhamma Sphere which governs the Human Body arises from the center of the body. The standard size is about the size of an egg yolk, but some are about the size of the moon or the sun. When the Dhamma Sphere arises, one must not be overjoyed or excited. The meditator just concentrates the mind to stop still at the transparent spot at the center of the center of that Dhamma Sphere.
Inside, one sees fi ve small spheres located at the center, front, right, back and left. At the center is the space element. At the front is the water element. At the right is the earth element. The primary elements condition the fl uid- ity, solidity, temperature and breath that maintain the body as well as the food coming in along the Umbilical Cord to feed the fetus. They also condition the food and water consumed and the breath to develop the body fi rst as a fetus and after birth as an infant and child.
When these four primary elements start to degenerate, the crude Human Body will also degenerate through old age, sickness and eventually death. Inside the transparent First Path Sphere the pathamagga Sphere , one brings the mind to stop still at the transparent spot at the center of the space element. When the mind is properly concentrated, the center expands itself. Brighter and brighter spheres arise one by one. To reach the most refi ned, transparent Dhamma Sphere which governs actions, speech and thought, the mind must stop still again and again, deeper and deeper inside the center of the center of successive spheres.
It looks like the meditator, except transparent, more beautiful and more refi ned than the crude Human Body. Seeing the refi ned Human Body signifi es this attainment. Upon seeing the fi rst refi ned Human Body, the meditator lets go of the crude Human Body and becomes the refi ned Human Body right away. One then brings the mind of the refi ned Human Body to stop still at the center of the sphere at its center. The meditator continues in this manner with successive refi ned Human Bodies until eventually reaching the most refi ned.
In this way, one attains growing purity of body, speech and mind and develops the corresponding wisdom that arises with brighter and brighter spheres. This is the meditation technique to successively reach, know, see and become the body in the body along with the purer and purer Dhamma Sphere governing each mind-body.
These virtues or purity of body, speech and mind will help us. In this state, if the one wishes anything that is possible, it will be attained [sooner or later. When the mind is properly concentrated, the center will expand itself and there will appear the crude Celestial Body and then the refi ned Celestial Body which are, again, bodyin-the-body. They are purer, bigger, more radiant, more beautiful and more refi ned than the Human Body.
Their feeling-in-thefeeling is bliss. These are based on their ability to see and know heaven and hell which lie beyond the range of human eyes. The mind of the refi ned Celestial Body then follows the same meditation procedure as before, stopping still at the center of the center. The center expands itself and one reaches, knows, sees and becomes the crude Brahman Body. Similarly, the meditator becomes successively the refi ned Brahman Body, the crude Formless Brahman Body and the refi ned Formless Brahman Body, which are each encased concentrically in the previous one as Body-in-the-Body.
Each body is accompanied by feelings-in-thefeelings, mind-in-the-mind, and dhamma-in-the-dhamma. Each body is purer, bigger, more radiant, more beautiful and more refi ned than the previous.
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These are the worldly bodies. One eliminates at least the fi rst three fetters to become one of the Noble Disciples, in accordance with the level of virtue that one has attained. Why did Luang Phor Sodh teach his students to begin with samatha meditation concentrating on the preliminary nimitta sphere entering through seven positions from the Nostril to the Center of the Body?
Luang Phor Sodh want- ed meditators to become familiar with this mind path. If it is male, it enters via the right nostril and right eye. When the father and mother have sexual intercourse, the Dhamma Spheres of father and mother and the Rebirth Sphere of the potential child come close together and the minds of father, mother and child stop still at the same point.
It exits the father through the seven steps, the way it came, and enters the mother along the same seven steps from nostril to center of the body. If the Rebirth Sphere is female, it will enter via the left nostril and eye. If it is male, it will enter via the right nostril and eye. It then continues along the remaining steps to Position Seven. From this point on, development is described by modern science.
There are also 20 potential forms for transgender human beings based on 10 body builds and 10 add-ons. The forms are comparable, but not the color. Luang Phor Sodh saw and knew this profound natural process through his meditation practice. He taught his students to roll their eyeballs up gently. When beings, including humans, are about to die, be reborn, fall sleep or wake up, their eyeballs naturally roll upward like this.
This can be seen when a baby falls asleep. The eyes roll up and look all white. This is the true reality that most people have just never noticed. It can also be a col- lection of virtues. There are various perspec- tives on them. For example, contemplating body hairs, head hairs and fi nger nails separately. It is hard to say who is right and who is wrong.
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Probably both are right. When they leave their Human Bodies, they will fully-attain Celestial Bodies. If not fullyattained, the body is fl awed or imperfect. Thus, there must be low, medium and high levels. The moderate level is the realm of common celestial be- ings, and the high level must be for perfect celestial beings. This is not mentioned in the life-story of the Buddha. This is a highly refi ned, transcendent level of mind. These include human and animal bodies and all inventions. One who aims higher, such as to become one of the Eighty Great Noble Disciples, a Silent Buddha or a Lord Buddha must accumulate merit longer in each of the three levels of perfection.
For one who aims to become a Lord Buddha, there are three levels of Lord Buddha: enlightenment with wisdom, enlightenment with faith and enlightenment with persistence. Each of these levels requires a longer period of completing perfections. They are: 1. Khandha-pabba Section on Aggregates , 3. Ariyasacca-pabba Section on Noble Truths. The Five Aggregates khandha , 2. The Twenty-two Faculties Indriya , 5. The Four Noble Truths ariyasacca , 6. This is called access concentration. When the meditator brings the mind which consists of four components: vision, memory, thought and cognition to stop still in oneness at the center of the body Position Seven , the Sphere of Cognition at the center of the Dhamma Sphere governing the Human Body, lets go of the nimitta a mental sign , is extinguished and disappears.
This new sphere is pure, free of defi lements and hindrances. It fl oats gently up and establishes itself fi rmly at Position Seven, spotless and ready to work. In the present life, before practicing meditation, if the meditator has lacked awareness and right wisdom and become careless, he may commit moral misconduct and let the mind become overwhelmed by defi lements.
As a result, the mind is murky with defi lements and hindrances and it is hard to see the Dhamma Sphere. However, when the merits conducted outweigh demerits, they will remind the meditator to seek tranquility and Truth, studying Dhamma or meditation from books or well-known masters. When the meditator better understands cause and effect, through right practice, the mind is directed into the Dhamma stream with generosity, morality and meditation relied upon in place of external masters.
The meditator will see a bright sphere at the Center of the Body Position Seven. The Dhamma Sphere is the nucleus that governs the body and mind. The water element controls fl uidity in the body. The earth element controls solidity. The fi re element controls body temperature. And, the wind element controls the breath that maintains the body. These elements maintain the physical body in appropriate states and conditions and prepare coarse elements such as food and drink, breathing in and out, and physical growth to feed and develop the body.
If these four elements — water, earth, fi re and wind — are out of balance, one will become sick. The body, then, serves as the home for development of the immaterial mind components. The space element is located at the center of the Dhamma Sphere and the consciousness element is at the center of the space element. If all six elements are broken apart or out of control, death occurs. It is about the size of the pupil of the eye. The Sphere of Mental Vision is located at the exact center of the Dhamma Sphere, inside the space element.
The Sphere of Thought is located concentrically inside the Sphere of Memory. And, the Sphere of Cognition is located concentrically inside the Sphere of Thought. They are all packed together like the layers of an onion, from the crudest outer Sphere of Mental Vision or sensing down to the most refi ned inner Sphere of Cognition or Consciousness. The wise man should train the mind, which is very hard to see and refi ned and likes to dwell on attractive sensual objects.
A welltrained mind brings happiness. But, the amazing news is that the mind can be seen with meditation! The four mind components function together like a network. It is the control center for all fi ve aggregates! It is the seed for our body, our mind, and our world.
This is the nucleus that grows to create the physical human body, human consciousness and the observed human world. Now, reconsider the characteristics of this world. Suffering dukkha is unsatisfactoriness or stress due to no substantiality or stability; never remaining still in the same condition very long. In sum: 1. It has the characteristic of impermanence or changeability because it must change according to wholesome, neutral or unwholesome conditions and it is suffering and non-self.
That is The stronger and more refi ned the inner wholesome factor, the purer and bigger the bodies-in-bodies of that being will be, up through the refi ned Human Body, crude and refi ned Celestial Bodies, crude and refi ned Brahman Bodies and crude and refi ned Formless Brahman Bodies. As a result, the feelings-in-feelings of the refi ned body will be more and more refi ned and pleasant, and the minds-in-minds of that being will be purer.
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The stronger the perfections in all three levels of perfection, the larger, purer and more radiant the Dhamma-in-theDhamma or the Dhamma Spheres which govern the refi ned Bodies will be. This is about the size of the sun or the moon. As one continues to build up more merit and the Merit Sphere becomes even stronger, the sphere that has fully fi lled one fi nger spread will extract itself as perfection, with a size of about one Anguli [one middle fi nger joint].
Then, it will again extract itself as a superior perfection Sphere whose size is about one Anguli. As still more, extremely strong merit is accrued, the superior perfection Sphere becomes fully fi lled at about one fi nger spread of the owner. Then, it will again extract itself as a supreme perfection Sphere whose size is about one Anguli. There are three times ten levels of perfection: ten perfections, ten superior perfections and ten supreme perfections.
The Ten are: generosity, morality, renunciation, wisdom, effort, tolerance, truthfulness, resolution, loving-kindness and equanimity. All perfections start with merit. Each ten are at their own level, totaling 30 perfections. These are located concentrically at the center of body, ordered from merit to perfection.
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For one who aims to become a Lord Buddha, there are three levels of Lord Buddha: enlightenment with wisdom, enlightenment with faith [conviction] and enlightenment with persistence. It is the end of suffering. Those who perform unwholesome acts with wrong intention driven by defi lements, craving and attachment will have impure mind. The higher one studies and practices the Three Trainings, the higher the rewards conditioned by merit will be. Right practice leads one to understand merit vs. He attains the mind of the refi ned Formless Brahman and meditates to stop still at the center-of-the-center until letting go of the fi ve aggregates of bodies in the Three Worlds.
The meditator, then, lets go of the crude body and becomes the refi ned body. A meditator who has attained Arahatta-magga and Arahatta-phala and no longer examines remaining defi lements because he has attained realization that all defi lements have been abandoned is an Asekha a learned one with no more need to study.
They cannot last long in any one state. This is the path to purity. Considering this with wisdom, one becomes dispassionate with suffering. Like conditioned phenomena, they arise and pass away. The commentators, thus, also count them as only non-self. One should not cling to any of those dhammas. It is not right, proper, or appropriate to cling to them with craving and wrong view. Why should one not cling to them? Because they are not states worth clinging to. This is the path of purifi cation. That which is impermanent is suffering.
That which is Impermanent is suffering. That which is suffering is non-self. And, whatever is non-self is not ours, not us, not self and not ourselves. This is what Noble Disciples see with right wisdom regarding with the Truth. Monks, because body is non-self, the body tends to sickness. They support each other as both cause and effect. Among the Three Characteristics, whenever he sees any one of them, he also sees the other two. The word sabba [all] does not always means both all conditioned and unconditioned phenomena. Thus, they become able to correctly comprehend the characteristics of the conditioned and to know the unconditioned.
It is suffering due to four causes. If one observes that the Sphere of Consciousness is sinking below the surface of the Sap of Consciousness, the mind is starting to lose mindfulness and become sleepy. If it sinks deeper, the mind becomes unconscious. If one observes that the Sphere of Consciousness is tending to fl oat higher than the surface of the Sap of Consciousness, the mind is becoming distracted. The higher the Sphere of Consciousness fl oats, the more distracted the mind. If one observes that the Sphere of Consciousness is fl oating over half way above the surface of the Sap of Consciousness, the mind is very distracted or out of control or mad.
In reality, every part of the body is impure and nothing in this body is beautiful. In fact, this body is impermanent, never remains in the same state very long, and fi nally passes away. There is no stable essence or lasting happiness or eternal self. There are 32 parts of the body to contemplate. Sometimes he could see and sometimes he could not see. Sometimes he could meditate to the Celestial Bodies and see an angel sitting near him.
He always shared his loving-kindness and merit to humans and non-humans. It was full of passengers, some standing. While he was sitting, a young lady came to stand in front of him. At that time, the driver drove fast to get more passengers ahead of the other taxis. When the soft parts of her body hit his forehead, he resolved to see through her whole internal body.
He saw and smelt a bad odor from the bad blood of her period. As a result, he became disgusted and his lust was calmed immediately. Later, whenever he had feelings of lust, he meditated, thus, to calm the mind. Eventually, he developed Mindfulness of the Body, especially mindfulness of the teeth in the mouth, both inside regarding himself and outside regarding others.
Such images of the impurities usually made his lust calm down, so after he and his wife agreed, he practiced a holy life undertaking eight precepts for ten years before his ordination at the age of Mindfulness of the Body had become his teacher. It reminds those who observe the holy life to keep the right practice. But, one must not follow the breath going in and out. Then, one will see its repulsiveness. For example, head-hairs are stained with scalp tissue, sweat, and grease from the body.
When in contact with dust, it piles up and they become very dirty, producing unpleasant odors. After one contemplates continuously for some time, the image of the head-hair will just naturally change from black to grey. This is the common characteristic of impermanence. After continuing to contemplate longer, one will see the image of head-hairs falling out.
This is seeing impermanent instability as suffering. Finally, the image of the head-hairs passing away will arise. This is seeing that there is no permanent essence, no lasting happiness and no eternal self. This is seeing non-self. Next, one contemplates the other parts of body such as body hairs, nails, teeth, and the skin.
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One sees that they are repulsive, impermanent, suffering and non-self. Please understand that Mindfulness of the Body Meditation is contemplation of the parts of the body. But, if one repeatedly contemplates a part of the body such as a head-hair until the head-hair becomes transparent briefl y. One is attaining the learning sign uggaha-nimitta. Then there will appear the Dhamma Sphere of body. One makes a resolution to see the parts of the body with their real colors, shapes and odors.
One lowers concentration of mind to access concentration and can clearly see their nature as repulsive, impermanent, suffering and non-self. Then, one aims at the center of the Dhamma Sphere which governs the crude Human Body [fl esh body] and resolves to extend the vision, memory, thought and cognition as large as the body at the center of that Dhamma Sphere of the Human Body. Or, one can contemplate one specifi c body part at a time. For example, these could be head-hairs on the scalp, the skull, the brain, inside the ears, the throat, the mouth, or one nostril, all the way to the center of body.
Then, one extends the vision, memory, thought and recognition to see the real nature of the heart, lungs, spleen, liver, kidneys, intestines, old food, new food, bones, fl esh, sinews, membranes and skin. One discerns that they are all repulsive, impermanent, suffering, and non-self because they cannot last in the same condition forever. Eventually they will pass away. One stops still at the center-of-the-center of that Dhamma Sphere. It is transparent.
First, one looks towards the future. One can examine each year or every fi ve years or every ten years into the future. When the mind is perfectly concentrated, the center expands itself and there will appear a picture nimitta of oneself at that time in the future. One continues until seeing the day one will die. One will see the nimitta of oneself in the future as impermanent and suffering, and on the day one dies, as non-self.
One sees that there is no unchanging, permanent essence, no lasting happiness and no eternal self or soul. These are: 1. Each item presents a pair for breathing in and breathing out. Below are the Pali and the English for each, in brief. Group 1: Calming the Body 1. Letting out a long breath, we are mindful of letting out a long breath. Taking in a short breath, we are mindful of taking in a short breath. Letting out a short breath, we are mindful of letting out a short breath. Mindfully we realize the whole breath as we take breath in.
Mindfully we realize the whole breath as we let breath out. Mindfully we calm the body as we take breath in. Mindfully we calm the body as we let breath out. Mindfully we realize Joy as we let a breath out. Mindfully we realize Peaceful Happiness sukha as we take breath in. Mindfully we realize Peaceful Happiness as we let breath out. Mindfully we realize mental formation as we let breath out. Mindfully we calm mental formation as we take breath in. Mindfully we calm mental formation as we let breath out. Group Three: Liberating the Mind 9. Mindfully we realize the mind citta as we take breath in.
Mindfully we realize the mind as we let breath out. Mindfully we experience and observe increasing delight as we take breath in. Mindfully we experience and observe increasing delight as we let breath out. Mindfully we experience and observe concentration of mind, as we take a breath in. Mindfully we experience and observe concentration of mind as we let breath out.
Mindfully we liberate the mind as we take breath in. Mindfully we contemplate impermanence as we take breath in. Mindfully we contemplate impermanence as we let breath out. Mindfully we contemplate abandonment of lust as we take breath in. Mindfully we contemplate abandonment of lust as we let breath out. Mindfully we contemplate extinction of lust as we let breath out. Mindfully we contemplate detachment as we take breath in.
Mindfully we contemplate detachment as we let breath out. When we stand, walk, sit or lie down, we mindfully know which posture we are in. Second, a body being devoured by crows, vultures, other animals and worms. Third, a skeleton held together by tendons, with some fl esh and blood still adhering to it.
Fourth, a skeleton held together by tendons and bloodsmeared, but fl eshless. Fifth, a skeleton held together by tendons, but without either fl esh or blood. Sixth, a body that is just loose bones scattered in all directions. Seventh, a body that is just conch-colored bleached bones. Finally, ninth, rotted bones, crumbling to dust. The meditator contemplates that this body, too, will become like that corpse. Nobody can escape it. In this way, one dwells perceiving the body as just body, not mine, myself, or I, but just a phenomenon.
This is hard to change due to the person always clinging to what is liked. When the mind becomes still and calm a bright sphere arises at the center of the body. Then, one feels tranquil and peaceful because the mind stops still, released from distractions, and detached from external objects [images, sounds, odors, tastes and touch]. The mind [vision, memory, thought and recognition] becomes more stable and tranquil and the sphere becomes brighter. When the mind becomes more concentrated, it stops fi rmly still and detaches from the nimitta.
Then, there arises more refi ned happiness due to being free of external objects. Without external objects the mind experiences greater happiness than ever before. When the mind stops even more still and fi rm, one attains the counterpart sign. The mind at the center of the Dhamma Sphere detaches from the counterpart sign, falls back to Position Six [at the navel level] and disappears.
This new sphere is more refi ned than the pre- vious. One experiences happiness that is much more refi ned, due to being free of external objects. The old Sphere of Consciousness or mind was, in fact, distracted and painful.
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Each of them further purifi es body, speech and mind to become more refi ned and subtle than before. It is even much more refi ned.