SAMADHI

I would like to briefly mention about practicing Samadhi (Concentration / Meditation) especially for those who wish to practice Samadhi.

Samadhi - Its Importance :

Oh All Bikkhus! (Buddhist monks) while the sun is up there will always be sunshine. Similarly, before one can see the truth and there will always be bright light in one's Citta. Samadhi will lead to bright light according to the Four Noble Truth. Therefore, for Bikkhu who has been practicing Samadhi would like to attain this stage of Samadhi which means would like to practice according to the truth, that is, to know Dukkha (Suffering), the cause of Suffering and the Cessation of Suffering.

(1) Oh All Bikkhus! - What are the factors in practicing Samadhi?

With Samadhi one is able to clearly differentiate between what is right and what is wrong from traditional Dharma practice. This means that one is able to know Midsadhiddhi (bad thinking) as Midsadhiddhi in its true sense; to know Samadhi as Samadhi; to know Sanggappa (controlled behaviour) as Sanggappa; to be able to differentiate between what is Sanggappa (controlled behaviour) and Midsasanggappa (uncontrolled behaviour), to differentiate between what is Midsavaca (bad speech) and Summavaca (good speech), to know what is Misdsakammanta and what is Sammakammanta.

(2) Oh All Bikkhus - Samadhi as leading factor?

When Samadhi is in place Samma Sanggappa is appropriate When Samma Sanggappa is in place Samma Vaca is appropriate When Samma Vaca is in place Samma Kammanta is appropriate When Samma is in place Samadhi is appropriate When Samma Aciva is in place Samma Vajama is appropriate When Samma Kammanta is in place Samma Aciva is appropriate When Samma Aciva is in place Samma Vayama is appropriate When Samma Vayama is in place Samma Sati is appropriate When Samma Sati is in place Samma Samadhi is appropriate When Samma Samadhi is in place Samma Yana is appropriate When Samma Yana is in place Samma Vimuddhi is appropriate

This is why Phra Se (Buddhist monk) who has 8 important characters has become Arahant attaining 10 factors.

(3) How can a Buddhist monk is able to destroy Avidja (ignorance) in order to be able clearly see Nibbhana? It is because of the correct and appropriate Malagabhavana (endurance and determination) which has been set.

(4) As we have seen no other Dharma and this will cause undeveloped Kusala Dharma to grow or for already developed Kusala Dharma to flourish further like Samadhi.

(5) Meaning of Samadhi

Liberation which means full knowledge in the Four Noble Truth (AriyaSat See) similar to a question asked in Buddha Dharma - What is Samadhi?

In addition, it also means knowing 'Akusala and Akusalamula as well as Kusala and Akusalamula - i.e knowing what is good and bad as well as causes of being either good or bad'.

In Buddha Dharma context, objects, reasons and history or background of an issue is called 'Karma'. Karma is action or Mudsimapadhipadha (action in the middle way) is action carried out to eliminate karma. This may be termed as plain characters while methods carried out will be different in the Lokya world and the Lokutara World. This is why our Lord Buddha and his Arahanta disciples travelled all over the world to preach Buddha Dharma to all beings without committing any Karma in spite the fact that it is action. In a life of an ordinary person this is called 'Good Deed'.

Dharma to be used as a tool or to be respectfully carried on one's shoulder?

Oh All Bikkhus! - This is like a traveller who comes across an enormous lake. On his side of the lake, it is windy and full of danger. On the opposite side, it is calm, peaceful and the sky is clear. There is no bridge or a boat to take him across. The traveller said to himself that he should make a raft by collecting dried grass and wood so that he could cross to the other side with safety.

Having made the raft..... the traveller crossed to the other side of the lake without any incident and said to himself 'what can I do with the raft which has been good to me?' Shall I carry the raft on my shoulder and walk into town? What would people think of me when they see me carry the raft on my shoulder? Oh all Bikkhus, what would be the right thing for the traveller to do? Having crossed the lake, shall he carry the raft on his shoulder, as the raft had been good to him, or shall he tie the raft along the bank of the lake and leave it there then continues his journey? The right thing for a traveller to do is to leave the raft on the lake side and continue his journey as the raft had been built and used according to its purpose. This is similar to our use of Dharma which must be used according to its purposes. We should not cling on to Dharma just like our traveller who had left his raft on the lake side instead of carrying it on his shoulder after using it. We must not cling to Dharma in order to improve our Dharma practice and attain Dharma.

(1) Oh All Bikkhus! - 'Understanding Dharma principles' is not to cling on, or to carry Dharma on the shoulder and keep smiling in your mind. On the contrary, if this is not so, the way one understands Dharma would be similar to the traveller who would like to carry the raft on his shoulder after he had crossed the lake.

(2) The examples given above are useful in Dharma practice in order to reach what we have set out to achieve. They should not be looked at as being grateful or as means to reach our goals. They are not aimless or conclude by themselves. Because of this, once practice a particular Dharma heading, we must clearly understand the aim of that heading and its relationship with other Dharma headings including their aims. Aims, in this context, do not refer to final aim in Dharma practice, but they refer to aims of that particular Dharma headings, bearing in mind that practicing each Dharma heading is to assist the development the next Dharma headings. At the end of each practice - what would be the next Dharma heading? This is similar to our journey which require different types of vehicles, for example, by air, sea and land in order to reach our destination. Therefore, we must be able to know which vehicle would take us to where we want to travel.

Practicing Dharma which has no relationship with other Dharma and without aim is practicing Dharma with trails and errors. This would derail from the right Dharma path. As a result it will be Dharma without power and will get minimal result. In this sense we tend to lose more than we can gain. There are too many deficiencies which will cause problems to the most important Dharma principles such as Upekkha (equanimity) and Sandod (content with whatever is one's own).

1. Mugga as Brahmacariya or Buddhacariya Dharma

Oh All Bikkhu - You should keep going out proclaiming Dharma for the happiness of the majority of the mass, to assist human beings for their happiness and the happiness of all Devas.

2. Brahmacariya - What is it? (Purity of Dharma Precepts) What is the end of Brahmacariya? Mugga as Ariya consists of 8 factors which Sammadhitdhi Samadhi which is Brahmacariya - Purity of Dharma Precepts 5-8-10-227.

A person possessing Ariya Addhanggikamugga (a person possessing 8 factors is an Ariyabuggala. He is the one who is without no negative speech, thinking and feeling in his Citta) is a Brahma Ariya as he had extinguished all Raga, Dosa and Moha from his Citta. This is the end of Brahmacariya - a person who has pure Dharma Precepts.

3. What are the Phala (fruits) of Brahmacariya?

Sodapadhi Phala, Sakdhakhami Phala, Anakhami Phala and Arahanta Phala are some of the fruits of Brahmacariya.

4.Oh All Bikkhus – bearing in mind these factors :

Brahmacariya is neither Labha (acquisition) nor Sanlaseum (praise), it is Anisong (merits)
Brahmacariya is not full of Sila, it is Anisong (merits)
Brahmacariya is not full of Samadhi, it is Anisong (merits)
Brahmacariya is not Yosa (glory, fame, honour), it is Anisong.

However, Brahmacariya has Akupacedhovimuddhi (a person who had extinguished all sufferings) as a final stage – Pure and Complete Sila.

5. Brahmacariya – its meaning?

Many of us tend to understand the world Brahmacariya in its very narrow sense such as live like a buddhist monk or avoiding Methunadhamma – sexual intercourse). Actually, when Lord Buddha used the word Brahmacariya, he referred to the method of living according to all Buddhist principles – Buddha Dharma. This is evidenced by the fact that Lord Buddha had instructed his disciples to go out and proclaim Buddhism or Brahmacariya. In other word, Brahmacariya could be termed as prosperity which is similar to 4 Buddhists, that is, Bikkhu (male Buddhist monk), Bikkhuni (female Buddhist monk), all Buddhamamaka Brahmacana – Brahmacari (male and female lay Buddhist) including Karma Yogi ‘those who live worldly life and vigorously practice Dharma’.

The Pali word ‘Brahmacana’ is derived from its root in Pali Bhahucariya’ which is the name of ‘Bhahu Cariya Brohma’ which means precious and pure. ‘Cariya’ is derived from its root ‘Cara’ which means to travel from place to place and when spoken in term of Dharma, it means ‘method of living according to principles’. Therefore, ‘Cari or Cariya can also mean Brahmacariya or Brahmacan. In general, people tend to use the word ‘Brahmacan’ as a habit, the word ‘Cana’ and word ‘Cariya’ are identical. At school, we used to learn a subject called Cariyaseuksa or Cariyadhamm’ which is the same. In conclusion, Brahmacana is derived from Brahmacariya which means precious behaviour or precious methods of living. In Lao language, a new word, ‘Cariyadhamma’, had been adopted at present. Actually, it is from the word ‘Dhamma’ which means Dhamma is Ariya (Dharma is precious) or ‘Principles of Ariya’. With regards to the new term ‘Cariyadhamma’, it is fine and can be used with ease.

Matsimapadhipadha (not too relax or too rigid – just right)

Matsane Dharma Desana is the Dharma preached by Lord Buddha in a neutral way according to nature and its environment as well as its causes and effects. It is the Dharma which is not attached to any wrong view (Dhitti) or unclear thinking combined with any wrong perception (Sanya) or any personal ideas such as ‘I want the world to be like this or like that’ for example.

Realising Extent of this Dharma Principle :

This Matsane Dharma Desana and Paticasamuppada is a group of mutual Dharma factors relying on one another which clearly demonstrates a chain of human sufferings. The 1^st part of the Paticasamuppa explains the primary source of sufferings. Samudhivara is strictly for the 2^nd Ariya which Samudhaya explains the eradication of sufferings which is called Paticasamupada Nirodhavaca of the Noble Truth (Ariyasacca) which is Nirodhasacca.

In conclusion, both ways of Matsane Dharma Desana is as below :

1. Samudhaya – Paticasamuppada – Samudhaidhavara – Avijja – Sankhara – Vinyana – Jati – Jara - Marana – Soka – Upayasa - = Arisen of Sufferings.

2. Nirodha Paticasamupada Nirodha eradicates Avijja – eradicates Sankhara – eradicates Vinyana – eridicates Jati – eradicates Jara – eradicates Marana Sokaupasaya eradicates Sufferings..

The reasons for explaining Samudhaya is because Suffering is the front runner, it is the start to look for the sources and its causes. Therefore, in the Matsane Dharma Desana, we can safely say that Sabhava Dharma (conditions of Dharma) is the foundation of problem as Dukkha (sufferings) has arisen from the start. As for in the Nirodha Section, (eradication of sufferings) the meaning is wider, Paticasamupada Nirodhavara before attaining Nibbana (a state of having no sufferings – supreme bliss). This is why there has been numerous explanation in relation to the eradication of sufferings in the Matsane Dharma Desana for Nibbana to arise. We might have concluded that once an explanation has been given in relation to the causes of sufferings and the eradication of sufferings in Buddha Dharma. In fact, it is not so as Matsane Dharma Desana only explains Sabhava Dharma according to its true conditions or according to natural factors, not touching on any practical explanation. Therefore, the eradication of sufferings which is called Nirodha in the Matsane Dharma Desana Section only explains the relationship between Hetu (causes) and Paccaya (conditions) which will lead to happiness.

This Section does not give any details in relation to the practice, it only describes how to attain goals which is the eradication of Dukkha (sufferings). It also describes Dharma factors should be as such, but it does not describes what methods should be used for Dharma factors to arise as should have been planned for a person to practice and how to practice. It is clear that Matsane Dharma Desana has its limitations within the matter of Sabhava Dharma which develop in its natural states. Naturally, a person can learn and understand Matsane Dharma Desana steps by steps until attaining the Nirodha Dharma factor which is the principles of eliminating sufferings or solving problems. However, he still needs further advice in practical sense, especial with regards to any methods so as to attain results according to Dharma principles. This is a point of relationship between a group of Dharma factors and a method for a person to practice. It is important to emphasise about practical principles of a person and natural practical principles or a practical method of a person which must attain results naturally as set out to achieve in order to succeed completely, and then we can say that ‘Knowing and Understanding naturally and Keep Practicing according to the knowledge attained’.

Practical methods specifically termed as ‘ Padhipadha’ which has its particular meaning – a way of living, a method of practice to achieve eradication of sufferings. The eradication of sufferings had already been described by Lord Buddha in Matsane Dharma Desana and Matsima Padhipadha which means the middle method of practice or simply it can be called the middle way of living one’s life according to nature in order to attain results to eliminate sufferings, that is, not too extreme on one side or the other or to derail from the middle way. It has 8 important factors and those who follow this way of living are called ‘Ariatdhangkhikamagga or Adhangkhikamugga’ (precious or most precious).

Lord Buddha said that ‘Mugga Matsima Padhipadha’ it is an old road which had already been previously travelled. Lord Buddha had discovered it again and then introduced it to all human beings to follow. ‘Mugga’ a way for human beings to follow to attain results which is the elimination of sufferings according to nature. Paccaya (requisites) give rise to success according to nature. In the Nirodha to the ‘Mugga’ a practice by a person or from the level of natural truth to the level of true understanding, there is a systematically method of behaviour to be observed by a person in order to step out from the Nirodha factors to the ‘Mugga 4’ which can be seen a below :

This is the conclusion of Dharma Nirodha factors and the practical methods of Mugga. Nirodha is natural Dharma factors in regards to direct relationship between Hetu (causes) and Paccaya (requisites) when describing eradication of sufferings as well as eradication of Hetu (causes) and Paccaya (requisites) which will lead to the development of Dukkha. Therefore, the Dharma Nirodha factors is precised and completed and eliminating further problems or will cause uncertainty which is in contrast with having no problems. The practical methods of Mugga could be hanged on or minor details could be shifted to different levels from ‘Mugga 8’ so as to introduce methods of attainment for problems to be slowly faded away either fast or slow depending on the ratio of the practice.

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