In This Very Life

by Sayadaw U Pandita

  2. Good Climate

  The second way to arouse tranquility is to meditate in an environment where the weather is good, so that you find it comfortable and convenient to meditate. Everyone has preferences. No matter what we prefer, however, it is possible to adapt to different climates by the use of fans and heaters, or lighter and heavier clothing.

  3. A Comfortable Posture

  A third way to cultivate tranquility is to adopt a comfortable posture. We generally sit and walk in vipassanā practice. These are the two best postures for beginners. Comfortable does not mean luxurious! Lying down or sitting in a chair with a backrest might be considered luxurious postures unless you have a physical ailment that makes them necessary. When you sit unsupported, or when you walk, you need a certain degree of physical effort to keep from falling over. In the luxurious postures this effort is missing, and it is easier to doze off. The mind becomes very relaxed and comfortable, and in no time you might disturb the air with snores.

  4. Neither Overenthusiasm nor Sloppiness

  The fourth way to arouse tranquility is to maintain a balanced effort in practice. You should be neither overenthusiastic nor sloppy. If you push yourself too hard, you will miss the object and become tired. If you are lazy, you will not move very far ahead. Overzealous people may be likened to people who are in a big hurry to reach the top of a mountain. They climb very quickly, but because the mountain is steep, they must stop frequently to rest. In the end it takes them a long time to get to the top of the mountain. Lazy, sloppy types, on the other hand, will be like snails crawling far behind.

  5–6. Avoiding Louts, Choosing Calm and Kind Friends

  Avoiding bad-tempered, rough, or cruel people can also aid tranquility. It is obvious that if your companions are hottempered, always angry with you and scolding you, you will never arrive at peace of mind. It is also evident that you will become more tranquil by associating with people who are calm and quiet in body and in mind.

  7. Inclining the Mind toward Peacefulness

  Last, if you constantly incline your mind toward practice, hoping to achieve tranquility and peace, you can realize this aim. If you are vigilant in activating mindfulness, the enlightenment factor of tranquility will arise in you quite naturally.

  CONCENTRATION: THE SIXTH FACTOR

  Concentration is that factor of mind that lands on the object of observation, that pricks into it, penetrates into it, and stays there. The Pāli word for it is samādhi.

  Nonagitation

  The characteristic of samādhi is nondispersal, nondissipation, nonscatteredness. This means that the mind sticks with the object of observation, sinks into it, and remains still and calm, right there.

  Fixed Concentration and Moving Concentration

  There are two types of samādhi. One is continuous samādhi, which is the concentration gained while meditating on a single object. This is the type of concentration gained in pure tranquility meditation, where the one requirement is for the mind to stay put on one object to the total exclusion of all other objects. Those who follow the path of continuous concentration are able to experience it especially when they gain absorption into the jhānas.

  Vipassanā practice, however, is aimed toward the development of wisdom and the completion of the various stages of insight. Insight, of course, refers to basic intuitive understandings such as the distinction between mind and matter, the intuitive comprehension of their interrelationship by virtue of cause and effect, and the direct perception of the impermanence, unsatisfactoriness, and selflessness of all physical and mental phenomena. These are basic insights, and there are others that one must traverse before attaining the path and fruition consciousness, which have nibbāna, or the cessation of all suffering, as their object.

  In vipassanā practice, the field of awareness of objects is crucially important. The field of vipassanā objects are mental and physical phenomena, those things that are directly perceptible without resorting to the thinking process. In other words, as we practice vipassanā we observe many different objects, with the goal of gaining insight into their nature. Momentary concentration, the second type, is most important in vipassanā practice. Vipassanā objects are arising and passing away all the time, and momentary concentration arises in each moment with each object. In spite of its momentary nature, such samādhi can arise from moment to moment without breaks in between. If it does so, momentary concentration shares with continuous concentration the power to tranquilize the mind and keep the kilesas at bay.

  Gathering the Mind

  Let us say you are sitting, watching the rise and fall of the abdomen. As you make the effort to be mindful of the rising and falling processes, you are being with the moment. With each moment of energy and effort you expend in cultivating awareness, there is a corresponding mental activity of penetration. It is as though the mind were stuck fast onto the object of observation. You drop, or fall, into the object. Not only is the mind one-pointed and penetrating into the object, not only does the mind remain still for that moment in that object, but this mental factor of samādhi has the power to gather together the other mental factors that arise simultaneously with that moment of consciousness. Concentration is a factor that collects the mind together; this is its function. It keeps all the mental factors in a group so that they do not scatter or disperse. Thus, the mind remains firmly embedded in the object.

  Peace and Stillness

  There is an analogy here with parents and children. Good parents want their children to grow up to be well-mannered and morally responsible adults. Toward this goal, they exercise some degree of control over their offspring. Kids are not yet mature, and they lack the wisdom of discretion. So parents must make sure they do not run out and mix with the naughty children of the neighborhood. Mental factors are like children in this respect. Just as children who lack parental guidance may act in ways that harm themselves and others, so too the uncontrolled mind will suffer from bad influences. The kilesas are always loitering nearby. If the mind is not contained, it can easily mix with delinquents like desire, aversion, anger, or delusion. Then the mind becomes wild and ill-mannered, which manifests in bodily behavior as well as in speech. The mind, like a child, may resent discipline at first. By and by, however, it will become more and more tame and civilized and tranquil, and more remote from attacks by the kilesas. The concentrated mind becomes more and more still, more and more quiet, more and more peaceful. This sense of peace and stillness is the manifestation of concentration.

  Children, too, can be tamed if they are properly cared for. They may have a wild nature at first, but eventually, as they mature, they will understand why they should avoid bad people. They will even begin to be grateful for the care and control they received from their parents. Perhaps they even observe that some childhood friend whose parents lacked vigilance has grown up to be a criminal. When they are old enough to go out into the world, they will be able to discriminate for themselves what sort of people to choose as friends, and whom to stay away from. As they grow older and more mature, this upbringing of theirs causes their continued development and prosperity.

  Concentration Permits Wisdom to Arise

  Concentration is the proximate cause for the unfolding of wisdom. This fact is very important. Once the mind is quiet and still, there is space for wisdom to arise. There can be comprehension of the true nature of mind and matter. Perhaps there will be an intuitive insight into how mind and matter can be differentiated, and how they are related by cause and effect. Step by step, wisdom will penetrate into more and more profound levels of truth. One will see clearly the characteristics of impermanence, suffering, and absence of self; and finally insight is gained into the cessation of suffering. When this illumination happens, a person will never be able to become a grossly evil person again, no matter what environment he or she may be in.

  Parents and Children

  Parents or potential parents should perhaps prick up their ears here. It is very important for parents to control
their own minds by concentration. Eventually they should complete the various levels of insight. Such parents can be very skillful in bringing up children, because they can differentiate clearly between wholesome and unwholesome activities. They will be able to instruct their children likewise, most particularly by setting a good example. Parents who do not control their minds, who are given to ill-mannered behavior, cannot help their children develop goodness and intelligence.

  Some of my students in Burma have been parents. When they started meditation, they only considered their children’s worldly welfare with respect to education and earning a livelihood in this world. Then these parents came to our meditation center and practiced. They had deep practice. When they returned to their children, they had new attitudes and plans. They now felt that it was more important for their children to learn to control their minds and develop good hearts than just to gain success in the world. When the children came of age, their parents urged them to practice meditation. In fact, when I asked the parents if there was a difference between children born before and after meditation experiences, the parents replied, “Oh, certainly. Those who were born after we completed our meditation practice are more obedient and considerate. They have good hearts compared with the other children.”

  Steady Attention Causes Concentration

  The Buddha said that continuous wise attention aimed toward the development of concentration was the cause of concentration. Preceding concentration causes successive concentration to arise.

  Eleven More Ways to Arouse Concentration

  The commentaries describe eleven more ways to arouse concentration.

  1. Cleanliness

  The first is purity of the internal and external bases, of the body and the environment. This influence has been discussed under the second factor of enlightenment, investigation (see page 98).

  2. A Balanced Mind

  The second cause of concentration is balancing the controlling faculties, wisdom and faith on the one hand, energy and concentration on the other. I have devoted a chapter to this balancing (see page 19).

  3. Clear Mental Image

  The third cause is more relevant to jhāna practice than to strict vipassanā, and so I will mention it only briefly. It is to be skillful in the concentration object, meaning to maintain a clear mental image as is practiced in tranquility meditation.

  4. Uplifting the Discouraged Mind

  The fourth cause is to uplift the mind when it becomes heavy, depressed, or discouraged. You have doubtless taken a lot of bumps and tumbles in your practice. At these times you should try to uplift your mind, perhaps applying techniques for arousing energy, rapture, or insight. Uplifting the discouraged mind is also one of the teacher’s jobs. When a yogi comes to interviews with a long and sullen face, the teacher knows how to inspire him or her.

  5. Calming the Overenthusiastic Mind

  At times it is also necessary to put down the excited mind. This is the fifth cause leading to the development of concentration. At times yogis have fascinating experiences in their meditation practice. They become excited and active; their energy overflows. At these times the teacher should not be encouraging. He or she should speak in such a way as to put yogis in their proper place, one might say. A teacher might also help to activate the fifth factor of enlightenment, tranquility, by the means discussed in the previous section. Or the teacher may instruct yogis to take it easy, just settle back and watch without trying too hard.

  6. Cheering the Mind That Is Withered by Pain

  If the mind is shrunken and withered by pain, it may need to be made happy. This is the sixth means. A yogi may feel depressed by the environment, or by a recurrence of an old health problem. At this time the mind needs to be uplifted and cleared so that it becomes bright and sharp again. You might try to liven it up in various ways. Or the teacher also can cheer you up, not by telling jokes, but by encouraging talk.

  7. Continuous Balanced Awareness

  The seventh way to arouse samādhi is to continue balanced awareness at all times. Sometimes as the practice really deepens, you seem to be making no effort, but you are still mindful of objects as they arise and pass. At such times you should try not to interfere, even if this comfortable speed feels too slow for you and you want to step on the gas. You may want to realize the Dhamma very quickly. If you do try to speed up, you will upset the mind’s equilibrium, and your awareness will become blunt. On the other hand, everything is so nice and smooth that you might relax too much. This, too, brings regression in practice. When there is effortless effort, you should cruise along, yet nonetheless keep up with the momentum that is present.

  8–9. Avoiding the Distracted, Choosing Friends Who Are Focused

  You should avoid people who are unconcentrated, and keep company with people who are concentrated—the eighth and ninth arousers of concentration. People who are neither calm nor peaceful, who have never developed any kind of concentration, carry a lot of agitation within them. Children born to such parents may also lack peace of mind.

  In Burma there is a concept closely related to the current Western notion of “good vibes.” There are many cases of people who have never meditated before, but when they come into the meditation center as visitors, they begin to feel very tranquilized and peaceful. They get the vibrations of yogis who are working seriously. Some visitors decide to come and practice. This seems very natural.

  In the Buddha’s time there was a king named Ajātasattu who had killed his father to gain the throne. He spent many, many sleepless nights after committing this evil deed. Finally he decided to consult the Buddha. He went through the forest and came upon a group of monks listening with peaceful concentration to a discourse of the Buddha. It is said that all his remorse and agitation disappeared, and he was filled with calm and tranquility such as he had not felt in a long time.

  10. Reflecting on the Peace of Absorption

  The tenth method is to reflect on the peace and tranquility of the jhānic absorptions. This is relevant for yogis who have meditated in this way and attained pure tranquility. Remembering the method they used to attain jhāna, they can briefly use it in the present moment to attain concentration of mind. Those who have not yet attained the jhānas perhaps can recall some of the times when momentary concentration was very strong, when there was a feeling of peace and one-pointedness. By remembering the feeling of liberation from hindrances and the peace of mind that comes from continually activating momentary concentration, concentration could again arise.

  II. Inclining the Mind

  The eleventh and last cause for concentration is to incline the mind persistently toward developing concentration. Everything depends on the effort expended in each moment. If you try to be concentrated, you will succeed.

  EQUANIMITY: THE SEVENTH FACTOR

  Perhaps the United Nations should be given a new name. If it were called the Organization of Equanimities, delegates might be reminded of the state of mind that is essential at the negotiating table, especially when facing a hot problem. Any decision maker must be able to remain unbiased in the face of difficult problems.

  The Pāli word upekkhā, usually translated as “equanimity,” actually refers to the balancing of energy. It is that state of mind that is in the center, inclining neither to one extreme nor to the other. It can be cultivated in ordinary life, with its daily processes of decision, as well as in meditation.

  Mediating the Internal Contest

  In meditation various states of mind compete. Faith tries to overwhelm its complement, intelligence or wisdom, and vice versa. It is the same with effort and concentration. It is common knowledge among meditators that a balance in these two pairs of mental states is essential to maintain progress and direction in practice.

  At the beginning of a retreat you may be very enthusiastic and ambitious. Immediately upon sitting down, you pounce on the rising and falling or any other object that arises in your field of awareness. Due to excess effort, your mind is likely to oversh
oot the object of meditation or to slip off it. This missing of the mark may upset you, for you will feel that you are doing your best and yet not succeeding.

  Perhaps you discover your folly and are able to slip into the rhythm of what is happening. As you watch the rising and falling, the mind fits into these processes and goes along with them. In time it becomes easy, and you begin to relax a bit. Effort seems pointless, but if you are not careful, sloth and torpor will creep in and overwhelm you.

  At times a yogi may be quite successful in distinguishing mind and matter and seeing their connection. She or he gets a flavor of the Dhamma and finds this quite exciting. Filled with faith, the yogi begins to want to tell friends and parents about the wonderful truth she or he has just discovered. Due to faith, imagination and planning run wild. With so much thinking and feeling going on, the practice grinds to a halt. This succession of events is symptomatic of excessive faith.

  Another yogi might have the same intuitive insight, but instead of wanting to spread the Dhamma, he or she begins to interpret the experience. You might say this type of yogi makes a mountain out of a molehill. Every little thing he or she perceives is interpreted in light of the meditation literature that this yogi has read. A string of reflections and thoughts arises, again blocking the practice. Such are the symptoms of excess of intelligence.