PRACTISING CITTA MEDITATION

Before start practicing Citta Meditation, it is necessary to know the practice itself as, these days, there are so many meditation masters. However, whatever the case may be, we must practice according to the principles of truth to make our Citta progress to a high level and realising with wisdom.

The main reason is that during the meditation, it is the time for the inside 'Ayatana – sense base' and the outside ‘Ayatana – sense bases' to clash with one another and therefore we must utilise our Citta with wisdom to penetrate to its source to see the creation which causes the Citta to be confused.

At the outset, I would like to explain about the ‘Citta Meditation' in accordance with what has been allowed by Lord Buddha. We must use it appropriately – not too relax or not too stringent – which is called the Middle Way – Insight Mediation according to Visundhimagga Principles, which I have been practicing and experimenting for so may years. The Citta Meditation has four conditions:-

Standing Meditation :- Here we can also practice Citta meditation by fixing our Citta peacefully and then examine all things that surround us such as our eyes seeing a picture. Here we must see only that picture and nothing else, Remember that we only examine a picture and do not include its assumptions. When our eyes can only see a picture which is called ‘Rupa Dharma' and what the Citta can see is ‘'Nama Dharma'. As for its assumptions, the picture is interpreted to be nice, ugly, good, bad or should be like this or like that;

Walking Meditation:- Here we can practice Citta Meditation while walking. We must utlise our Citta when walking along the road. Again, what is important, at this point, is not include what has been assumed.

Sleeping Meditation:- Here when lying down before going to sleep, we can practice Citta mediation while fixing our Citta to sleeping only. Again, the Citta Meditation must not include what has been assumed.

Sitting Meditation:- Here when practicing meditation while sitting down, we must concentrate our Citta on our breathing only. According to my understanding, in practicing this aspect of meditation, we must focus our knowledge to the breathing itself and focussing our body. When breathing, what reaction do we experience to make the Citta to have a feeling and then use our wisdom to examine the reality while focussing the Citta at that particular point. The Citta mediation will be slowly refined, This is called Citta Meditation as per Dharma principles.

However, before the Citta could be assembles as one, we must practice by focussing in front of ourselves. For example, an object or a plate containing a glass of water, We must focus our eyes only to the plate and nothing else until the Citta accepts that it is a plate.

Here we must control our Citta not to wander to anywhere, like what should be assumed, except the plate right in front of ourselves. Our eyes must focus the plate until the Citta becomes ‘Ekang Cittang – the Citta becomes One'. When this happens, we then slowly take away our eyes from the plate and focussing our eyes to the glass of water. At this point, we must only focus our eyes to the glass, and not to the water inside the glass or to the plate.

Again, at this point, we must not pay attention to what should be assumed, for example, the plate should be like this, or the glass should be like that, or the water should be nice etc. We must start practicing like this until the Citta becomes ‘Ekang Cittang – the Citta becomes One'. The next step is to focus our eyes to the water inside the glass. At this point, one more important point to remember is that we must not pay any attention to what should be assumed.

Once this has been achieved, that means, when the Citta becomes ‘Ekang Cittang – becomes One' then we must remove our Citta from all materials that make the Citta becomes stable and then take the Citta to examine any reaction which might have occurred.

Even while doing nothing, we must make the Citta be aware of any characteristics of the feelings, of the breathing or even to examine the whereabouts of the Citta. As a result, wisdom will develop by making the Citta very bright and suddenly we feel extremely peaceful.

This means the Citta has finally managed to dispense itself of all the Kilesa. If wishing to go ‘Lokkotara – the transcendental stage' the Citta must be stable within the limit of emptiness. As for the happiness, which has occurred at this stage, it is beyond explanation to any person. It is a complete bliss in the Citta Meditation.

I am unable to explain to you in detail further than this as it is extremely fine This is why Lord Buddha has once said that ‘Dharma develops from practicing. Wisdom obtained from the true conditions of reality leads to the development of true wisdom, the Citta knows the Dharma Circle – these cannot be described to others. Only those who practice Dharma and Reach this level are able to experience such a bliss. I believe that what I have told you is in accordance with the principles of Dharma. As for myself, I have not yet attained this stage, however, I have been searching and looking for this way of life for a long while and I would like to let you know about what I have found in Dharma practice according to Buddhism.

If anyone of you would like to know Dharma, the only thing you can do is keep practicing and then you will know yourself. Dharma is so fine and cannot be described in detail.

Vipassana Meditation according to Visudhimagga Principles, as I understand, if practiced according to the above mentioned principles will give happiness beyond explanation, but unfortunately this happiness cannot be quantified and related to others in detailed. It is a complete happiness within the Visudhimagga principles. However, a word of warning to those wishing to understand; everything must be focussed on the Citta within the Dharma principles. Use wisdom to control the Citta within the limit of the principle of truth according to Lord Buddha Dharma. Otherwise, it would like one of the Buddha sayings:- Phra Mokhala (One of most senior Disciples of Lord Buddha) got lost because of going beyond the Dharma principles'.

Phaya Khati: Injustice because of being afraid of something powerful or for Lacking of reasons

ADHISATHAN DHARMA (4)

Dharma is a strong foundation for any individual. Dharma should be used for individual development in order to attain very high Citta level. However, Dharma must not be interpreted for one's own benefits or in a wrong way, which will downgrade oneself. In other words. Dharma must be kept in one's mind at all time.

1. Wisdom must be clearly understood. This means we must understand clearly all true conditions of everything until we know the truth.
2. Sacca- We must stay with the truth, which we know, with our wisdom starting from verbal Sacca (Promise) until Paramatha Sacca (absolute truth).
3. Sacrifice – Give up habit of attachment and whatever misbehavior committed in the past starting from unacceptable profession including all Kilesa.
4. Apasama – Peace which means controlling one's anger, disappointment, sadness, restlessness derived from Kilesa and making one's Citta pure and peaceful.

In compliance with these four factors, we should practice the flowing:-

1. Not to underestimate knowledge which means no use of knowledge to contemplate
2. Keep promise all the time and exercise the truth
3. Develop strong faith and live wit faith in admiration
4. Practice ‘Sati' awareness until understanding thoroughly

FOUR METHODS (UBHAY 4)

Bhava means without civilisation or no civilisation.

1. ‘Nirayasa Bhava' plane of no civilisation or without civilisation, worrying, uneasiness- Dukkha
2. ‘Dhirajasana Yoni' source of birth of animals including those who are ignorant and who has no reasons
3. ‘Piitivisaya' plane of ghost beings- plane of Dukkha, hungry and unhappiness
4. ‘Asurakaya' plane of demons, of being afraid at all time because of wrong doings committed in the past and they are afraid of being discovered by others

Dharma is reasoning, Dharma is reality and Dharma is the truth.

SILANGLOKE ANUDHARANG

Sila (Precept) is first in the world where exists many fields of knowledge. In conclusion, the study of Sila is the best and far reaching in the world. Sila is the foundation of Vipassana mediation and Sila is the master of carrying out wholesome actions.

This is why in Dharma practice; Sila is the most important condition. Anyone praising Sila could attain the world of Paradise, Brahma and Nibbana. There are the Five Precepts, Eight Precepts, Ten Precepts and Two Hundred Twenty Seven Precepts. At this stage, I would like to discuss about the Five Precepts and the Eight Precepts. Sila is the most sought after by those practising Dharma, and especially for those wishing to attain Nibbana. However, for them, they must have three good factors:-

1. Good Knowledge
2. Good Ability
3. Good Practice which are all described in Buddha Teachings ‘Silangloke Anudharang' – Sila is the basic principles in carrying out good Karma – Sila brings happiness

For Dharma Practitioners, they should understand and follow these three factors mentioned as follow:-

1. Good knowledge means knowing Sila as the subject of Sila is the most sought after by of the five worlds. This is because whoever practices Sila he or she will attain Heaven, Brahma and Nibbana world. The study of Lord Buddha Dharma has 84,000 Dharma Khandho (Catergpries) and there are Four levels in all:-

At this stage, I would like to discuss only the Primary and Secondary levels of study, which is the Five Precepts and the Eight Precepts so that Dharma Practitioners can gain benefits from compliance to these Precepts (Sila).

The Five Precepts:

1. ‘Panatipata Vermani' – To abstain from taking life in our whole life. The person who would observe this Precept fully will gain The First Point.
2. ‘Adhinnadana Veramani' – To abstain from taking what is not given in our whole life. The person who can would observe this Precept fully will gain the Second Point
3. ‘Kamesumicchacara Vermani' – To abstain from sexual misconduct in our whole life. The person who would observer this Precept fully gain the Third Point,
4. ‘Musavada Vermani' – To abstain from false speech in our whole life. The person who would observe this Precept fully will gain the Fourth Point,
5. ‘Surameraya maccapama Daddana Veramani' To abstain from causing carelessness in our whole life. The person who would observe this Dharma Precept fully will gain the Fifth Point

Dharma practitioners who can manage to pass these Five Precepts, after passing away, will not go to any of the four planes mentioned earlier in the ‘Ubhay 4 Section'. However, once a soul leaves a body, it will be reborn in the same plane. These Five Dharma Precepts, in another word, is called ‘Manusa Dharma'. It is Dharma for all beings in the Four worlds. Every beings needs these Dharma precepts for their well beings and their happiness.

Dharma practitioners who do not observe these precepts, starting from the Third Level, that is, ‘Kamesumicchacara Vermani' after passing away from this world, will not be reborn in the same plane again. They will go to the lowest places in Hell (Niraya) where they will serve their bad karma until completion. Then they will be reborn as human beings again.

Anyone who manages to observe only four precepts, after passing away, he or she will be reborn gain in the human world, but he or she will have short span of life.

Anyone who kills many other beings, will be re-born in this world, but he or she will have very short span of life as killing other beings is bad karma. Anyone who tortures other beings, once re-born in this world, will have many kinds of skin diseases and will not have good health. Anyone who cannot observe the second precept, once reborn into this world, they will be poor, they will be unhealthy and will be short of all necessities in life, and whatever they do they will not prosper. Anyone who cannot observe the Third Precept, goes to Hell only to climb thorny tress. He or she will be demons and will suffer endlessly. After the completion of the punishment, he or she will be re-born in world, but will be abnormal sexually.

Once we learn that failure to observe any of the Dharma Precepts by anyone will cause enormous sufferings in this world and the worlds beyond, we must avoid doing bad karma.

At the same time, we must carry out good karma and be charitable in order to reduce our wrong doings. This is like one the lord Buddha saying ‘Karmunava wattatiloko', which means world beings live according to what karma, they have committed in the past. Once we know this, we must to get away from our bad karma – Good Karma will defeat Bad Karma, Light will defeat Darkness. Therefore, at this point, I would like to stress that all of us must stop doing Bad Karma, which is sinful, and start doing Good Karma, which is meritorious actions.

At this point, I would like to give an example Angulimala (One of the Indian Princes who was forced by jealousy, conspiracy and misunderstanding, to be to become the most brutal killer in Lord Buddha period. Later on he became Lord Buddha's disciple) who has killed 999 persons and after killing each one of them, he cut off one of their fingers and make a necklace of fingers around his neck. He was known to be the cruelest killer in the region. When he listened to Lord Buddha's teachings, he realised his bad karma (sinful actions) and started doing good karma. At the end, he became Arhanta himself.

Anyone who fails to observe the Fourth Precept, after passing away, will go to Hell where he or she will serve his or her punishment until completion. Once the punishment is completed in Hell, he or she will be re-born in this world with impaired hearing, speaking and eyesight. Also, he or she will not be able to walk properly. Anyone who fails to observe the Fifth Precept, after passing away, will go to Hell where Lord of Hell will force him/her to drink boiling water. After completion of the punishment in Hell, he or she will be re-born in this world as a human being with mental disability. He or she will be forgetful.

These are some of the effects of not observing the Dharma Precepts. In Buddhism, there are ways of eliminating karma, that is, Good Karma to eliminate Bad Karma. There are two methods which are:-

This is why Pra Ong Kulimal was able to free himself and became Arhant. Anyone wishing to go to Heaven, Brahma and Nibbana world, he or she must sincerely and honestly observe the Five and Eight Dharma Precepts.

I have already described the effects of the Five Dharma Precepts. Now I will continue talking about the Eight Dharma Precepts which is very important in eliminating karma. The Eight Dharma Precepts is a continuation of the Five Dharma Precepts. The First to the Fifth have been discussed, and now the Six Dharma Precept which is

6. ‘Vikara Phosana Vermani' To abstain from consuming food from noon until early in the morning. Although food consumption is very important for all human beings, for Dharma Practitioners who wish to go to Heaven, Brahma and Nibbana world, it is very necessary to strictly observe this Dharma Precept. For a layman, not consuming sufficient food make life sad. Anyone who can honestly observe this Precept will undoubtedly gain two merits (Anisamsa) which are:-

7. The Seventh Precept is ‘Naccakjitava Visukha Thasanamala Khandavilepa Natharana Muddana Vibusanaddana Vermani' In observing this Precept it is forbidden to watch any kind of entertainment such as any kind of dancing or music as well as to wear any kind of jewellery or to use any kind of cosmetic. They must wear simple and white clothes for 24 hours ( one day and one night).

When observing the Uposatha Sila, it does not mean that we have to do it everyday, but we must do it on every Uposatha days. There are 48 Uposatha days in one year.

It is highly recommended that we must sincerely observe this Precept. Anyone who sincerely observes this precept, after passing away he or she will be born in one of the heavenly planes where he or she will enjoy divine clothing which will be decorated with every kind of precious stones which was named in Pali as ‘Rattanatayaphon'. They will live in Heaven for 16,000 years which was named in Pali as ‘Ayuvatthana Tayaphon'.

8. ‘Uccasa Yanamahasavana Vermani' This means that it is forbidden to sit above or lie down onto something padded with soft materials such as foam or kapok.

Anyone who sincerely and honestly observes this precept, after passing away, he/she will be born in one of the heavenly plane where he/she will enjoy everything divine. Whatever he/she would see and feel are divine. So these are merits for observing the Five and Eight Dharma Precepts according to Lord Buddha Teachings. Anyone can practice and observe these Dharma Precepts. There are no exceptions.

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