Friday, July 31, 2020
Wednesday, April 22, 2020
Idea of Sex in buddhism
Sex is not encouraged in Buddhism, but think properly, the less you know, less you think, the less you do involve in sex, the more you enjoy the adventure. Doing it never, he says is great, doing it more will only increase craving and clinging but it also increases dissatisfaction. So, Buddha is always right. It's we the ignorants can't measure up things in totality!
Kamasutta the original Buddha says its better than sticking it in the mouth of poisonous cobra instead of having sex with women, which indirectly calls for absolute celibacy, on the other hand kamasutra was written totally against this ideology. It is celebrated as the best & the oldest expertise on the idea of sex. So, we can imagine when the world started pushing and advertising going against the word of the most intelligent Buddha! But take a back and a serious look yourself!
Kamasutta the original Buddha says its better than sticking it in the mouth of poisonous cobra instead of having sex with women, which indirectly calls for absolute celibacy, on the other hand kamasutra was written totally against this ideology. It is celebrated as the best & the oldest expertise on the idea of sex. So, we can imagine when the world started pushing and advertising going against the word of the most intelligent Buddha! But take a back and a serious look yourself!
Monday, April 13, 2020
7steps to begin to follow the Buddha even if you arent a Buddhist!
Buddha
is like a perfect Well-wisher, your family doctor and a Great Philanthropic scientist
who discovered fundamental laws and explained it thoroughly so that you can
escape from sorrows.
Following
the Buddha is very very simple and highly beneficial, That's because only when
the Teacher is the subject expert, he knows the best, Only he can put it in the
simplest words which can be understood by common people.
Buddha
was born in the sakyan linage as son of a chieftain. His father loved him a lot
and took care of him very well. Buddha was married at an young age to a
beautiful girl yashodhara. At the age of 29 Buddha went on the city rounds
which he was abandoned till then by his father. Then he saw for the first time
that an aged person who walked with great difficulty and a sick person and a
corpse. When asked he was told that everyone including he himself had to
undergo these stages of life. Buddha couldn’t bear with this news, he thought that
humans are living like fools . We are accepting the reasons for ourselves to be
born, age, fall sick and die, We not only are ignorant about why this is
unstoppable and also we had no control over this . He decided that he will not
rest until he found answers for what is the reason for this cycle of birth and
death, and find out who is responsible for this and see to that this cycle of
birth and death is under our control. He went out of his palace and roamed in
forest, studied with the best gurus of the time and landed in forest adjacent
to uruvela. There he tried all possible methods he knew, he heard and he learnt.
Finally gave up all other methods and went on his own when he understood there’s
something more he has to do. Alone, one full moon night, after attaining,
confidence, perfect mindfulness, concentration on breathing which he once
practiced and attained first level of Jhana or dhyana or Zen, he took a stance
that he wouldn’t get up even if his body breaks until he found the truth. That
night he could see who is responsible for this cycle of birth, aging, sickness,
death and all the sorrows in between . He found that there was nothing outside
which was responsible, it was his own desire that caused this, Then spent weeks
in meditation and understanding the laws of nature and the way to attain
permanent happiness where there was no aging, sickness or death. He was
convinced that this truth has to be shared to the world for the benefit of
people who had less dust in their eyes and could understand the truth he
discovered. He set out to explain the same and built an army full of love and
kindness to wage war on ignorance, hatred and lust of humans. He walked for
full 45 years and expounded 84000 suttas which were confirmed by 500 arahants(
his disciples who had succeeded to see the truth he explained), memorized by
other monks and recorded and preserved till date. What we discuss further will
be from these suttas which are the best gift one can have as humans.
Most of the new comers think that it is better
to be the Buddha instead of following the Buddha, But I welcome all of you to
understand what he undertook to be a Buddha, It is said that only when one
attains highest perfection in all of these
exalted spiritual qualities called as Paramais
(
Highest perfections ) in pali like Giving ( donations or Dana ), Virtue ( Sila ), Renunciation ( Nekhama ), Wisdom ( Pannaa ),
Self effort ( viriya ), Forbearance ( Khanti ), Truthfulness( sacca ), Determination(
adhittana ), Universal love( Metta ) and lastly Equanimity( Upekkha ).
Once
an old lady asked the Buddha as for how can she-at that age- learn such complex
lengthy discourses he delivers. Buddha said all that he speaks is about doing
useful deeds, not doing any actions that will cause us harm in the coming
future and lastly and most importantly purifying the mind. Simple, if you can
understand this much , I think much of this book is understood, but then the
point is , it is easy to say but not so easy to do, reading this tiny book will
only educate you as for how exactly to do this and reap benefits. Buddha says
that he only shows the path,you will have to walk it on your own. You can
follow the Buddha by experiencing the truth he said and not by blindly
believing in what he said. Hence you have some exercise to do from now on and
not only pray and wait for good things to come.
Buddhism
in total is method for you to discover the laws of nature and choose the path
of happiness. Take your time as there's nothing strict rigid rules in Buddhism. As a beginner, all you
just need to do is to follow 5 precepts and meditate( develop control over mind
through mindfulness and awareness.) to see immediate benefits. Then slowly go
deep into the other questions of your life, secrets of nature. Infact don't be
a hurry to decide about God, origin of universe, Soul or whatever. Nobody stops
you to be a Buddhist with any of such question but be open to change yourself once
you find right answers to your questions.Because people are ignorant about a
lot of ideas, they don’t ask because they think, it may hurt the guru or the
parents or any senior member in the family or friend circle , hence we just
follow what they say and once mind accepts anything as truth , it will have
shockers when something different is said and cant digest or don’t like to
change quickly. So go slow. It is easy to learn useless and negative ideas but
it is difficult to pick up, learn and practice what is truth. That's how I
began, most of my basic ideas of life has taken a roller-coaster ride. But I
have added a lot of information, calmness which is unparallel to anything else
in the world. & I don't want to exchange that with any amount of money,
name or fame which I would've acquired being lustful, greedy and deluded of
truth. So, start slowly, go one by one, enjoy every moment of life and bring
peace and joy wherever you go. This is more important than having a lot of
information about God and soul and be highly well informed about whatsoever but
yet be discontented and spread fear amongst the group wherever one goes.
All
you have to do in the beginning is to give up your ego which is usually full of
lust , hatred and delusion and your baggage of past information which is rigid
and pulling you down to the unsatisfactory and discontented nature that you may
experience some or the othertime. First thing you have to learn is that by
being hateful, you can’t win over hatredness, only by love you can win. This is
the eternal law which Buddha discovered. Only by giving and not being lustful
has person seen better days in future. So with delusion. Only enjoying in this
life with what you have not being intelligent and virtuous , nobody has been
happy for long is what Buddha saw with his powerful seeing all things as they
are capacity. Be ready to unlearn what's useless and verify and accept the
changes that happen to you. Be on a constant vigil, This is what Buddha said ,
don’t accept just because Buddha himself
said, Buddhas just show the path, It is you who has to walk the path. So, just
to see if the peace and joyousness in your life is increasing day by day or
decreasing. You can stop anytime you want and verify with tipitakas which is
just a Google click away, but please don't take any hasty decision which may
hurt the interest of your family members who have been taking care of you all
the while till now. Develop enough love and kindness to convince others later
but first you be thoroughly good in your intentions, speech and action which
impresses your surrounding environment. Win their hearts only by doing good to
them not at all by hurting them.
I
propose 7 simple steps to follow up with what Buddha said and be peaceful in
life. Go slow, when in doubt, park the doubt, keep looking for the right
answers but don't stop the practice.
1step
So many times just at looking at the ever
smiling statue of Buddha, people who doesn’t know about him have wondered as
for who is this, why is his smile, contagious, people have walked to the
nearest temple with the photo and began the quest of peaceful life.
All
you have to do is to have an idol if you can afford one. If not then you can
have a look at a statue or a photo once you get to see, wherever it is, close
your eyes and try to remember how much you can, whenever you want and wherever you are. The reason is you are
looking at a perfect human being nature has ever produced and you're wishing
your self to be as peaceful as the idol and as perfect as possible by following
what he said. Normally all Rich and Educated families will have a Buddha idol
at least for a show off. They get to look at a perfect being but that is not
sufficient, you have a long way to go, learn what he saw, what he said and then
practice diligently what he said to really be peaceful. Please remember that only
when you follow the best teacher, you can get best marks, not by following
someone who has failed in his own life, yet preach the best ideas for others to
be peaceful.
2.step.
Say
thanks to Buddha the perfect one, Dhamma, the laws of the nature he discovered and
sangha, the group of people who have taken it seriously and memorized the same what
he said and worked hard to make sure it reached you. This strengthen the trust
and faith in following the path he discovered. Do this by saying 3 times every
day morning.
Buddhangsarananggatchami meaning
I go to refuge of the supreme master
Dhammangsarananggatchami meaning
I go to refuge of the true laws expounded
Sanghangsarananggatchami meaning
I go to refuge of the group of monks who worked to bring this truth to me.
3 step.
Know
what you want by following Buddha
To
be clear about what is dukha, the closest translation is sorrow. But later
learn the exact meaning of dukha, you will be amazed at the details of what
Buddha wanted to convey. When he says dukha is one word to represent
sorrow, lamentation,pain,dejection, despair.
To
understand that any sorrow or suffering has a cause and an origin.
To
understand that cessation of all sorts of sorrows is possible.
To
learn the path and begin to practice it seriously so that you are empowered to
end all kinds of suffering permanently . That path is called middle path,
the nobel path, the eight fold path.
4th step
Take
a look at the top 5 precepts which are basic to get to feel what's right or
wrong
1.Mind
your tongue.
Do
not lie at any cost.
If
you can't stop lying totally immediately, be aware everytime you lie and see
how you can reduce or give up lying next time.
Don't
waste your time on useless ideas, talking or gossip etc.
If
you look deeply Buddha said not to lie
at any cost, it has a profound effect if you study it in detail.
2.Give
up silence only when you pass these three tests.
Is
it useful?
Is
it kind?
Is
it necessary?
3.Don't
take anything that doesn't belong to you
Because
it breaks the harmony both in you and in the nature
4.Don't
kill any living being because you are also a living being and you don't like to be killed.
5.Don't
get attached to intoxicating drinks which will kill the capacity of your
awareness
6.Don't
commit adultery as you don't like to be cheated.
This
is the most Basic values that any person would like his or her friends or
anyone in family to have, by the way if you find anyone having these
qualities, make him or her your friend as quickly as possible because there
aren't many with these simple unique qualities. Any skills-set however
difficult it is, can be picked up but these values. People say they are simple,
and expect everybody else to meet these standards but want themselves to be
excluded. They don't even know what virtues they hold if they practice them. If
they know, then they will not be ready to check and verify if they themselves are
breaking any of the above. So, some of the above ,some people be very strict in
following but they'll be very weak in the other. It depends on what
circumstances they will live or what values they've practiced since childhood.
What values their surrounding environment is forcing them into. But mind you
each of them is equally important and they cannot be chosen one over the other.
There's
no ending for someone who wants to learn what the Buddha taught, It may take
life time to get to know everything he said. Let me tell you about what I picked as an example.
I
used to speak no lies but wouldn't mind to hurt the opposite person. I would
also not measure whether it is useful or not, so ended up speaking a lot. Hence
used to waste a lot of time. Now I am aware of the consequences and hence I
have improved a lot.
5th step
Meditation.
This
has become a huge jargon for those who don't know but a simplest, time
consuming and boring alternative to those who have done it for sometime earlier
but have given up after a while. Most feel there's no time to do it. All of the
above is myth. Don't rush to draw conclusion.
First
understand that meditation is a way to get to know yourself better at the
beginning, but then it is a powerful weapon to purify your own mind.
Just
like you look at mirror to look at your outside physical beauty, you need time
to look at how your body and mind will interact, perform & react to
critical situations in life. This requires a serious regular training. Hence 20
minutes is minimum requirement per day. If you don't have any time, increase
this session so that you can really enjoy the rest of the day.
How
and what do you really do in meditation?
First
you sit in a safe place ( so that you don’t fall and hurt yourself, ground, not
near any sharp edged objects is suitable)and in a comfortable position usually
crossed legs and upright back, head straight( So that you can sit for long time
without discomfort). Close your eyes and do the following methods.
1
Metta meditation where you share love and compassion to everyone in your life
starting right from you, then your parents, your siblings, your relatives,
entire family, friends, colleagues and strangers and finally your enemies and
the entire world at the end. You just see their smiling faces and wish them
good luck & health.
2.
Anapanasati meditation is where you look at your own breath and keep observing
the same. Forgive yourself for all the conversations that occur but continue to
observe the breath. What does this do, it improves your concentration on the
job you do and hence your work in hand will be as perfect
as possible.
3.
Vipassana meditation is where you take this improved concentration and watch
your entire body without like or dislike to whatever sensation arises in your
Body. What this does is it improves awareness of your mind over body and hence
your mindfulness improves by which your empathy for what's going on in your
life and also for those people who are involved in your workplace or wherever
you may go. This improves teamwork and performance of your team.
There
are deeply detailed information about the meditation in various books but for a
beginner who is about to experience happiness from what Buddha taught and
sharing the same with family and friends, this introduction is sufficient. Best
would be to learn from a monk, but if you cant afford to get one soon, metta
could be tried for six months and then slowly move on to samatha and anapanasati
meditation could be tried. Once you get good control go for vipassana. Discuss
with monks online if you cant afford to meet them physically. Buddha has spoken
about 40 objects of meditation.Please go in detail once you understand basics
and you want to take it futher.
Mainly
Buddha wanted 3 basic fundamentals to be understood by his followers who were
laypeople.
1.Sila;
Moral discipline
2.Samadhi;
Mental control, right concentration and right mindfulness.
3
Wisdom; How can you gain wisdom?
A.
By listening and learning and
practicing good virtues.
B.
By thinking and arriving at the
right logic and putting it to use.
C.
By Experiencing the effect of what
you wanted and then arriving at the conclusion.
Wisdom
of all the above kind is needed so that you can handle your day to day life
with intelligence and get into better state of your life. Use your wisdom to
identify that your mind will always look for lust, greed or hatred naturally
because of ignorance. Only as you grow wise you can find it and overcome
slowly. It's not easy as the baggage is from childhood and earlier.
The
best way to overcome lust, greed and hatred is by developing 4 mental stages as
in bramhaviharas(how good people live) namely
Metta;
love and kindness,
Muditha;
being happy with others achievements.
Karuna;
compassion with others problems.
Upekka;
equanimity when you are thinking
regarding anything about self and
others concerns.
6th step
Another important thing Buddha says is to donate the needy.
He
says that if you know the importance donations, then you will donate before
having one morsel of food.
But
he says please find out whether your donation will be rightly used or will it
be misused because it will cause more harm than benefits for the person who is donating.
The better the receiver, the better the effects of donations
So,
we have covered the basic details, let's get into the serious side.
Slowly
accommodate to the truth. Verify with your existing foundations and keep going
if they are not contradicting each other. Let the debate happen within
yourself, don't bring anything with your families or friends, don't discuss
until you are clear, don't worry, there's nothing to hurry. Debates with others
may cause havoc. Treat this as the spiritual journey which you have to walk all
your life. Go back to the tipitakas if you still have doubts, discuss with
monks and gurus, don't resort to harsh speech at any cost. Violence is last
resort of a scoundrel. So never go there. The more you develop mindfulness
you can overcome all these negative qualities and people , wherever you
go, would like to be with you as you
will be the abode of peace , compassion and joy.
Keep
Asking whether the thoughts that arise of your intentions are in the right
direction? whether these thoughts are based on the right views? How? look at
the consequences of such thoughts, discussions and decisions that are taken on
the basis of your basic views. See what you can do to change these views if at
all you find they are not contradicting to the peace and joy you are thinking
of, compare and verify with what Buddha said. Now go on to read and verify the
collection of what Buddha said as right view then compare your views and look
at the end result if you continue to have the same view. Choose what you feel
correct but don't stop until you feel comfortable. When you feel comfortable
explain the same to your close friend or a family member who is close to you and
make sure you don't want to hurt their feelings, see to that they have happy
results which make them feel better. Then rest assured that they will start
understanding and liking your choices.
7th step
Understand
and follow 8 fold path which Buddha prescribed for everyone.
1ST
fold; Right understanding - sammaditti.
This
should encourage you to keep asking your mind each and every moment. What you know
is the foundation on which we are continually thinking based on . Does this
foundation lead us to end suffering permanently does it lead us to eternal
happiness? Ask. Understand if it is right view of your spiritual path. Ask if
you have understood what is sorrow, what is the origin of sorrow , is the
cessation possible, is there a path for cessation of sorrows.
2nd
Fold; Right intentions - samma sankappa.
Intentions
are the cause of all the effects. Ask if your intentions are of good will and
not ill will.
If
your intentions are of acquiring more or towards self sustenance,
renunciation,. Please verify if any of your intentions are harming others,
others may be someone in your family, friends circle, or your office colleague,
or a stranger or your age old enemy or a new presumed enemy. See to that all
your intentions are harmless at any cost.
3rd
fold; Right speech –samma vacca.
Speak
only when your silence needs to be broken. Stop lying, gossiping or useless
talking.
you
can't stop avoiding these immediately, be aware everytime you speak a lie or a
useless talk and see how you can reduce or give up next time.
Give
up silence only when you pass these three tests.
Is
it useful?
Is
it kind?
Is
it necessary?
Ask
if your speech abstaining from false speech, from slanderous speech, from harsh
speech, from idle, useless chatter.
Dont
expect quick changes because you have built up these habits over a long time,
it will take longer while to give up also.
4th
fold; Right action- sammakamantha
The
action that brings useful positive results not only suddenly but it also long
lasting can be called as right action. Not only good positive results for you
but all people on the planet.
Right
action is not stealing, not killing not developing attachment for sense
pleasure like alcoholism or drugs or committing adultry.
Would
you like to be a friend of someone who is famous for this, wouldn’t you check
on your friends if they are following any the above and try to keep them away!
5th
fold; Right effort- samma vayama.
To
do wrong things, it doesn't need caution, but otherwise you need to be careful.
It is difficult to be mindfully alert all the time, that's why few get top
marks or best results. Care less and lazy guyz are in plenty, so beware.
Right
efforts is needed to develop good skills and knowledge is as equally important
as efforts to give up wrong habits, to develop restraint on pleasurable
senses. Be watchful of your efforts leading to un wholesome states,
encourage and maintain the efforts that lead to wholesome states for who so
ever you can extend your circle.
6th
fold;Right livelihood- samma ajiva
Basically
Buddha says not to earn by killing or
selling livestock, selling poison or weapons because the effects of such
occupation can't controlled. It may be detrimental to the scale unimaginable by
yourself. Mostly the effect being negative, the repercussions may be hugely
harmful. This is a sightly controversial issue if you find something that is
going against to the rules Buddha prescribed. so, keep doing what you do and
verify if it matches with what Buddha said. So, even if you are in such
business because of the family members, keep thinking, check and follow the other
precepts and other 7 folds of this noble path . It may lead you out. Taking
care of your family is more important, so, keeping your family in mind, you
need to decide without hastening.
7th
fold; Right mindfulness –samma sathi
This
is the way you can improve your own intrapersonal behaviour and hence your
performance in the work you do. This has
become a corporate jargon, It is used by all experts everywhere whether it is
sports or complex business processes. They are expecting a calm mind which can
perform very well in a team and hence the productivity of the team and the
production of the company improves with the mindful excercises.
This
can be explained in four important parts.
Mindfulness
contemplation of body – kayanu passana.
Mindfulness
contemplation of feelings- vedananu passana.
Mindfulness
contemplation of mind – cittanu passana.
Mindfulness
contemplation of phenomena of life cycle – dhammanu passana.
8th
fold; Right concentration- samma Samadhi.
This
is the way you look at you’re the extent of concentration. There are four
levels of concentration, it is with this word, Samadhi that the famous word Zen
has arrived. Origin is dyana or Jhana as in pali. Zen has taken over the world
by storm but luckily they are sticking on the Buddha as the source for this
most modern thinking lifestyle and the best way of life.
It
is about awareness all the time. Not only awareness of yourself but you have to
be aware of your family and friends
necessities and personal growth. This will improve your team work and have
faithful friends and respect amongst your family members.
I
have tried to keep the information as simple and possible as this is level 0,
assuming that you are a newcomer.
If
you are not satisfied with the information above, then it is really a good
sign. Google tiptiakas, Read suttas, learn pali and discuss with monks you
meet. All the best!
Buddha
has covered everything that is required for a human being to lead a peaceful,
joyous and prosperous new life. On Profession he says select the idea or a job
that you like and give your life in achieving perfection in that, because
that's how you can help yourself and your society. That's how you can earn
money, which is needed for success in life. Even if money is not everything,
don't forget it is needed unless you
decide to be a monk.
He
has spoken about savings. He said 1/4 should be saved for future, 1/2 should be
spent on improving the quality of work or business. 1/4th should be spent on
society especially on donations so that other good things come back to you or
to stop bad things happening to you. You can develop a good network of people.
People believe in you and help in the time of necessity.
As
for over coming negativity, solution Buddha says is develop restraint on
negative thinking, put efforts for meditation, don't worry about people or
things that you missed. Forgive and Forget people who hurt you. Don't get into
comparison with people who achieved more, you don't know what path they have
chosen or what problems they face, develop muditha( generosity ) and go ahead
with your planning, get into a serious project or work and keep going.
At
the time of the Buddha there were no organized religions. But there were 6 schools of thoughts followed by different gurus. They almost seem like the
religions today but we're not a strict as they are now. The Buddha had debates
with all the gurus and the followers he met. He made them understand the flaws
of the rules & rituals they followed if any & explained in detail the
reason they were following and also the effect of the same rules and rituals.
He discovered the laws of nature and also the rules of life which led to peace and joy. These set of rules which he
proved would lead to wholesome life were explained in detail to his followers.
They first saw peace and joy for themselves then monks who joined him as
desciples practised and memorized each and every word he said to pass it on to
the next generation. The same set of rules are followed even today. While it is
not strict to follow the rules and nobody questions you if you break. You are
your own master here. That's why people of all religions like the Buddha.
Secondly if some people had problems in life like having prolonged headache,
stress, anger, depression or anxiety for which they go to psychiatric doctor,
doctors are prescribing meditation which Buddha discovered. Doctors, now a days,
have found out that 95% of the cause of all the diseases that appear in the
body is due to mind that’s why they call
is psychosomatic diseases. Buddha has given very high importance to mind and
has discussed in detail about it. The modern psychology is still in its infancy
when it compares with what Buddha said. Buddhism some say is not a religion but
a way of life or philosophy to lead a peaceful life. I say it is a set of rules
and regulations to be peacefully successful. This is why most people are
interested in the Buddha. Also when people are questioning about the problems
they face in their own lives, they find that they are seeing right answers in
the rules and regulations of the Buddha. Then they are getting a chance to read
more about the Buddha and like the ideas he has preached. So, please take it
the way you want but see to that you are benefitted. Then pass on the benefits
to your family and friends wherever you go. That's what he expected of you, not
anything else.
Tuesday, December 12, 2017
Balance your mind-aggisutta
HOW TO BALANCE THE MIND IN MEDITATION AND IN DAILY LIFE(Aggi sutta)
On one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then, early in the morning, a large number of monks adjusted their under robes and — carrying their bowls & robes — went into Savatthi for alms. Then the thought occurred to them, "It's still too early to go for alms in Savatthi. Why don't we go to the park of the wanderers of other sects?"
So the monks went to the park of the wanderers of other sects. On arrival, they exchanged courteous greetings with the wanderers of other sects. After an exchange of friendly greetings & courtesies, they sat to one side.
As they were sitting there, the wanderers of other sects said to them, "Friends, Gotama the contemplative teaches the Dhamma to his disciples in this way: 'Come, monks — abandoning the five hindrances, the corruptions of awareness that weaken discernment — develop the seven factors for awakening as they have come to be.'
"Now, friends, we too teach our disciples in this way: 'Come, you friends, — abandoning the five hindrances, the corruptions of awareness that weaken discernment — develop the seven factors for awakening as they have come to be.'
"So, friends, what difference, what distinction, what distinguishing factor is there here between Gotama the contemplative and us, when comparing Dhamma teaching with Dhamma teaching, instruction with instruction?"
Then the monks neither delighted in the words of the wanderers of other sects, nor did they reject them. Without delighting or rejecting, they got up from their seats and left, (thinking,) "We will learn the meaning of these words in the presence of the Blessed One."
So, having gone for alms in Savatthi, after the meal, returning from their alms round, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they [told him what had happened.]
"Monks, when wanderers of other sects speak in that way, they should be addressed in this way: 'Friends, on any occasion when the mind is sluggish, which of the factors of awakening is that the wrong time to develop? Which of the factors of awakening is that the right time to develop? And on any occasion when the mind is restless, which of the factors of awakening is that the wrong time to develop? Which of the factors of awakening is that the right time to develop?'
"Being asked in this way, the wanderers of other sects will be unable to respond and, on top of that, will fall into vexation. Why is that? Because it lies beyond their range. Monks, I don't see anyone in this cosmos — with its devas, Maras, and Brahmas, with its people with their contemplatives & brahmans, their royalty & commonfolk — who would satisfy the mind with their answer to these questions, aside from the Tathagata, a disciple of the Tathagata, or one who had heard it from them.
"Now, monks, on any occasion when the mind is sluggish, that is the wrong time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place wet grass in it, wet cow dung, & wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would make the small fire blaze up?"
"No, lord."
"In the same way, monks, on any occasion the mind is sluggish, that is the wrong time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities.
"Now, on any occasion when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The sluggish mind is easy to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would make the small fire blaze up?
"Yes, lord.
"In the same way, monks, on any occasion when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The sluggish mind is easy to raise up by those mental qualities.
"Now, on any occasion when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The restless mind is hard to still with those mental qualities. Just as if a man, wanting to put out a large fire, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would put it out?"
"No, lord."
"In the same way, monks, on any occasion when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The restless mind is hard to still with those mental qualities.
"Now, on occasions when the mind is restless, that is the right time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The restless mind is easy to still with those mental qualities. Just as if a man, wanting to put out a large fire, were to place wet grass in it, wet cow dung, & wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would put it out?"
"Yes, lord."
"In the same way, monks, when the mind is restless, that is the right time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The restless mind is easy to still with those mental qualities.
"As for mindfulness, I tell you, that serves every purpose
Thich Nhat Hahn On Mediation
-----------------------------------------
MEDITATION:
-------------------
To meditate means to pay full attention to something. It doesn’t mean to run away from life. Instead it’s an opportunity to look deeply into ourselves and into the situation we’re in.
STOPPING: THE FIRST ASPECT OF MEDITATION
---------------------------------------------------------------------
Meditation has two aspects. The first is stopping (shamatha in Sanskrit). We run throughout our whole life, chasing after some idea of happiness. Stopping means to stop our running, our forgetfulness, and our being caught in the past or the future. We come home to the present moment where life is available. The present moment contains every moment. Here we can touch our ancestors, our children, and their children, even if they haven’t been born yet. We calm our body and emotions through the practice of mindful breathing, mindful walking, and mindful sitting. Shamatha is also the practice of concentrating, so we can live deeply each moment of our life and touch the deepest level of our being.
STOP FIRST
-----------------
If we can’t rest, it’s because we haven’t stopped running. We began running a long time ago. We continue to run, even in our sleep. We think that happiness and well-being aren’t possible in the present. If you can stop and establish yourself in the here and the now, you will see that there are many elements of happiness available in this moment, more than enough for you to be happy. Even if there are a few things in the present that you dislike, there are still plenty of positive conditions for your happiness. When you walk in the garden, you may see that a tree is dying and so you feel sad and aren’t able to enjoy the rest of the garden that is still beautiful. If you look again, you can see that the garden is still beautiful, and you can enjoy it.
LOOKING DEEPLY: THE SECOND ASPECT OF MEDITATION
----------------------------------------------------------------
The second aspect of meditation is looking deeply (vipashyana in Sanskrit) in order to see the true nature of things. Understanding is a great gift. Your daily life conducted in mindfulness is also a great gift; this too is the practice of meditation. Mindfulness carries within it concentration and understanding.
MERITS FROM ALMS-GIVING
There are numerous kinds of merit from alms-giving that our Lord Buddha explained, some of which will be presented here. We can select what is the best.
Whoever shares and does alms-giving of rice or any stable food, he will be happy and healthy all through his life.
It will be the same to those who offering clothing. In their new lives, they will not have problems concerning lack of clothing and will have nice and beautiful skin too.
Merits from offering light for alms, for example, candles, torch light, electricity, incense sticks, and so on, will help us to have beautiful and bright eyes; moreover, we may not need glasses at all in our next lives.
It is said that, "Whoever offers vehicles, he offers happiness." Whoever offers vehicles and transport facilities to other people, they will be comfortable in travelling whenever they want to go somewhere. This kind of merit starts from the offering of a pair of shoes to the monk, to his teachers, as well as to his parents. The donor will be rewarded with an ox-cart to ride on and can be shared with other people. The reward of merit will be more and more and better as the donor keeps on doing merit in his following lives. For example, the reward can be things of higher technology like a motor car or an airplane.
During Lord Buddha’s time, there was no airplane yet. He explained that the merit from offering vehicle facilities
On one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then, early in the morning, a large number of monks adjusted their under robes and — carrying their bowls & robes — went into Savatthi for alms. Then the thought occurred to them, "It's still too early to go for alms in Savatthi. Why don't we go to the park of the wanderers of other sects?"
So the monks went to the park of the wanderers of other sects. On arrival, they exchanged courteous greetings with the wanderers of other sects. After an exchange of friendly greetings & courtesies, they sat to one side.
As they were sitting there, the wanderers of other sects said to them, "Friends, Gotama the contemplative teaches the Dhamma to his disciples in this way: 'Come, monks — abandoning the five hindrances, the corruptions of awareness that weaken discernment — develop the seven factors for awakening as they have come to be.'
"Now, friends, we too teach our disciples in this way: 'Come, you friends, — abandoning the five hindrances, the corruptions of awareness that weaken discernment — develop the seven factors for awakening as they have come to be.'
"So, friends, what difference, what distinction, what distinguishing factor is there here between Gotama the contemplative and us, when comparing Dhamma teaching with Dhamma teaching, instruction with instruction?"
Then the monks neither delighted in the words of the wanderers of other sects, nor did they reject them. Without delighting or rejecting, they got up from their seats and left, (thinking,) "We will learn the meaning of these words in the presence of the Blessed One."
So, having gone for alms in Savatthi, after the meal, returning from their alms round, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they [told him what had happened.]
"Monks, when wanderers of other sects speak in that way, they should be addressed in this way: 'Friends, on any occasion when the mind is sluggish, which of the factors of awakening is that the wrong time to develop? Which of the factors of awakening is that the right time to develop? And on any occasion when the mind is restless, which of the factors of awakening is that the wrong time to develop? Which of the factors of awakening is that the right time to develop?'
"Being asked in this way, the wanderers of other sects will be unable to respond and, on top of that, will fall into vexation. Why is that? Because it lies beyond their range. Monks, I don't see anyone in this cosmos — with its devas, Maras, and Brahmas, with its people with their contemplatives & brahmans, their royalty & commonfolk — who would satisfy the mind with their answer to these questions, aside from the Tathagata, a disciple of the Tathagata, or one who had heard it from them.
"Now, monks, on any occasion when the mind is sluggish, that is the wrong time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place wet grass in it, wet cow dung, & wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would make the small fire blaze up?"
"No, lord."
"In the same way, monks, on any occasion the mind is sluggish, that is the wrong time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities.
"Now, on any occasion when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The sluggish mind is easy to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would make the small fire blaze up?
"Yes, lord.
"In the same way, monks, on any occasion when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The sluggish mind is easy to raise up by those mental qualities.
"Now, on any occasion when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The restless mind is hard to still with those mental qualities. Just as if a man, wanting to put out a large fire, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would put it out?"
"No, lord."
"In the same way, monks, on any occasion when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The restless mind is hard to still with those mental qualities.
"Now, on occasions when the mind is restless, that is the right time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The restless mind is easy to still with those mental qualities. Just as if a man, wanting to put out a large fire, were to place wet grass in it, wet cow dung, & wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would put it out?"
"Yes, lord."
"In the same way, monks, when the mind is restless, that is the right time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The restless mind is easy to still with those mental qualities.
"As for mindfulness, I tell you, that serves every purpose
Thich Nhat Hahn On Mediation
-----------------------------------------
MEDITATION:
-------------------
To meditate means to pay full attention to something. It doesn’t mean to run away from life. Instead it’s an opportunity to look deeply into ourselves and into the situation we’re in.
STOPPING: THE FIRST ASPECT OF MEDITATION
---------------------------------------------------------------------
Meditation has two aspects. The first is stopping (shamatha in Sanskrit). We run throughout our whole life, chasing after some idea of happiness. Stopping means to stop our running, our forgetfulness, and our being caught in the past or the future. We come home to the present moment where life is available. The present moment contains every moment. Here we can touch our ancestors, our children, and their children, even if they haven’t been born yet. We calm our body and emotions through the practice of mindful breathing, mindful walking, and mindful sitting. Shamatha is also the practice of concentrating, so we can live deeply each moment of our life and touch the deepest level of our being.
STOP FIRST
-----------------
If we can’t rest, it’s because we haven’t stopped running. We began running a long time ago. We continue to run, even in our sleep. We think that happiness and well-being aren’t possible in the present. If you can stop and establish yourself in the here and the now, you will see that there are many elements of happiness available in this moment, more than enough for you to be happy. Even if there are a few things in the present that you dislike, there are still plenty of positive conditions for your happiness. When you walk in the garden, you may see that a tree is dying and so you feel sad and aren’t able to enjoy the rest of the garden that is still beautiful. If you look again, you can see that the garden is still beautiful, and you can enjoy it.
LOOKING DEEPLY: THE SECOND ASPECT OF MEDITATION
----------------------------------------------------------------
The second aspect of meditation is looking deeply (vipashyana in Sanskrit) in order to see the true nature of things. Understanding is a great gift. Your daily life conducted in mindfulness is also a great gift; this too is the practice of meditation. Mindfulness carries within it concentration and understanding.
MERITS FROM ALMS-GIVING
There are numerous kinds of merit from alms-giving that our Lord Buddha explained, some of which will be presented here. We can select what is the best.
Whoever shares and does alms-giving of rice or any stable food, he will be happy and healthy all through his life.
It will be the same to those who offering clothing. In their new lives, they will not have problems concerning lack of clothing and will have nice and beautiful skin too.
Merits from offering light for alms, for example, candles, torch light, electricity, incense sticks, and so on, will help us to have beautiful and bright eyes; moreover, we may not need glasses at all in our next lives.
It is said that, "Whoever offers vehicles, he offers happiness." Whoever offers vehicles and transport facilities to other people, they will be comfortable in travelling whenever they want to go somewhere. This kind of merit starts from the offering of a pair of shoes to the monk, to his teachers, as well as to his parents. The donor will be rewarded with an ox-cart to ride on and can be shared with other people. The reward of merit will be more and more and better as the donor keeps on doing merit in his following lives. For example, the reward can be things of higher technology like a motor car or an airplane.
During Lord Buddha’s time, there was no airplane yet. He explained that the merit from offering vehicle facilities
Salvation nibbana & arahanth!
NIBBAANA
A. III. 32
This, truly, is Peace, this is the Highest, namely the end of all Karma formations, the forsaking of every substratum of rebirth, the fading away of craving. detachment, extinction, Nibbaana.
A. III. 55
Enraptured with lust, enraged with anger, blinded by delusion, overwhelmed, with mind ensnared, man aims at his own ruin, at the ruin of others, at the ruin of both, and he experiences mental pain and grief. But, if lust, anger, and delusion are given up, man aims neither at his own ruin, nor at the ruin of others, nor at the ruin of both and he experiences no mental pain and grief. Thus is Nibbaana immediate, visible in this life, inviting, attractive, and comprehensible to the wise.
S.XXXVIII.1
The extinction of greed, the extinction of hate, the extinction of delusion: this, indeed, is called Nibbaana.
The Arahat, Or Holy One
A. VI. 55
And for a disciple thus freed, in whose heart dwells peace, there is nothing to be added to what has been done, and naught more remains for him to do. Just as a rock of one solid mass remains unshaken by the wind, even so neither forms, nor sounds, nor odors, nor tastes, nor contacts of any kind, neither the desired nor the undesired, can cause such a one to waver. Steadfast is his mind, gained is deliverance.
Snp. 1048
And he who has considered all the contrasts on this earth, and is no more disturbed by anything whatever in the world, the peaceful One, freed from rage, from sorrow, and from longing, he has passed beyond birth and decay.
The Immutable
Ud. VIII. 1
Truly, there is a realm, where there is neither the solid, nor the fluid, neither heat, nor motion, neither this world, nor any other world, neither sun nor moon.
This I call neither arising, nor passing away, neither standing still, nor being born, nor dying. There is neither foothold, nor development, nor any basis. This is the end of suffering.
Ud. VIII. 3
There is an Unborn, Unoriginated, Uncreated, Unformed. If there were not this Unborn, this Unoriginated, this Uncreated, this Unformed, escape from the world of the born, the originated, the created, the formed, would not be possible.
But since there is an Unborn, Unoriginated, Uncreated, Unformed, therefore is escape possible from the world of the born, the originated, the created, the formed.
A. III. 32
This, truly, is Peace, this is the Highest, namely the end of all Karma formations, the forsaking of every substratum of rebirth, the fading away of craving. detachment, extinction, Nibbaana.
A. III. 55
Enraptured with lust, enraged with anger, blinded by delusion, overwhelmed, with mind ensnared, man aims at his own ruin, at the ruin of others, at the ruin of both, and he experiences mental pain and grief. But, if lust, anger, and delusion are given up, man aims neither at his own ruin, nor at the ruin of others, nor at the ruin of both and he experiences no mental pain and grief. Thus is Nibbaana immediate, visible in this life, inviting, attractive, and comprehensible to the wise.
S.XXXVIII.1
The extinction of greed, the extinction of hate, the extinction of delusion: this, indeed, is called Nibbaana.
The Arahat, Or Holy One
A. VI. 55
And for a disciple thus freed, in whose heart dwells peace, there is nothing to be added to what has been done, and naught more remains for him to do. Just as a rock of one solid mass remains unshaken by the wind, even so neither forms, nor sounds, nor odors, nor tastes, nor contacts of any kind, neither the desired nor the undesired, can cause such a one to waver. Steadfast is his mind, gained is deliverance.
Snp. 1048
And he who has considered all the contrasts on this earth, and is no more disturbed by anything whatever in the world, the peaceful One, freed from rage, from sorrow, and from longing, he has passed beyond birth and decay.
The Immutable
Ud. VIII. 1
Truly, there is a realm, where there is neither the solid, nor the fluid, neither heat, nor motion, neither this world, nor any other world, neither sun nor moon.
This I call neither arising, nor passing away, neither standing still, nor being born, nor dying. There is neither foothold, nor development, nor any basis. This is the end of suffering.
Ud. VIII. 3
There is an Unborn, Unoriginated, Uncreated, Unformed. If there were not this Unborn, this Unoriginated, this Uncreated, this Unformed, escape from the world of the born, the originated, the created, the formed, would not be possible.
But since there is an Unborn, Unoriginated, Uncreated, Unformed, therefore is escape possible from the world of the born, the originated, the created, the formed.
Benefits of love and kindness!
*GREAT BENEFITS OF METTA*
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, when the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eight benefits are to be expected. What eight?
(1) “One sleeps well; (2) one awakens happily; (3) one does not have bad dreams; (4) one is pleasing to human beings; (5) one is pleasing to spirits; (6) deities protect one; (7) fire, poison, and weapons do not injure one; and (8) if one does not penetrate further, one moves on to the brahmā world.
“When, bhikkhus, the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, these eight benefits are to be expected.”
For one who, ever mindful, develops
measureless loving-kindness,
the fetters thin out as he sees
the destruction of the acquisitions.
If, with a mind free from hate,
one arouses love toward just one being,
one thereby becomes good.
Compassionate in mind toward all beings,
the noble one generates abundant merit.
Those royal sages who conquered the earth
with its multitudes of beings
traveled around performing sacrifices:
the horse sacrifice, the person sacrifice,
sammāpāsa, vājapeyya, niraggaḷa.
All these are not worth a sixteenth part
of a well-developed loving mind,
just as the hosts of stars cannot match
a sixteenth part of the moon’s radiance.
One who does not kill or enjoin killing,
who does not conquer or enjoin conquest,
one who has loving-kindness toward all beings
harbors no enmity toward anyone.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, when the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eight benefits are to be expected. What eight?
(1) “One sleeps well; (2) one awakens happily; (3) one does not have bad dreams; (4) one is pleasing to human beings; (5) one is pleasing to spirits; (6) deities protect one; (7) fire, poison, and weapons do not injure one; and (8) if one does not penetrate further, one moves on to the brahmā world.
“When, bhikkhus, the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, these eight benefits are to be expected.”
For one who, ever mindful, develops
measureless loving-kindness,
the fetters thin out as he sees
the destruction of the acquisitions.
If, with a mind free from hate,
one arouses love toward just one being,
one thereby becomes good.
Compassionate in mind toward all beings,
the noble one generates abundant merit.
Those royal sages who conquered the earth
with its multitudes of beings
traveled around performing sacrifices:
the horse sacrifice, the person sacrifice,
sammāpāsa, vājapeyya, niraggaḷa.
All these are not worth a sixteenth part
of a well-developed loving mind,
just as the hosts of stars cannot match
a sixteenth part of the moon’s radiance.
One who does not kill or enjoin killing,
who does not conquer or enjoin conquest,
one who has loving-kindness toward all beings
harbors no enmity toward anyone.
concentration
*One-pointedness* *(ekaggatā)*
Unlike the previous four jhāna factors, one-pointedness is not specifically mentioned in the standard formula for the first jhāna, but it is included among the jhāna factors by the Mahāvedalla Sutta (M I 294) as well as in the Abhidhamma and the commentaries. One-pointedness is a universal mental concomitant, the factor by virtue of which the mind is centred upon its object. It brings the mind to a single point, the point occupied by the object.
One-pointedness is used in the text as a synonym for concentration (samādhi) which has the characteristic of non-distraction, the function of eliminating distractions, non-wavering as its manifestation, and happiness as its proximate cause (Vism 85; PP 85). As a jhāna factor one-pointedness is always directed to a wholesome object and wards off unwholesome influences, in particular the hindrance of sensual desire. As the hindrances are absent in jhāna one-pointedness acquires special strength, based on the previous sustained effort of concentration.
Besides the five jhāna factors, the first jhāna contains a great number of other mental factors functioning in unison as coordinate members of a single state of consciousness. Already the Anupada Sutta lists such additional components of the first jhāna as contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity and attention (M III 25). In the Abhidhamma literature this is extended still further up to thirty-three indispensable components. Nevertheless, only five states are called the factors of the first jhāna, for only these have the functions of inhibiting the five hindrances and fixing the mind in absorption. For the jhāna to arise all these five factors must be present simultaneously, exercising their special operations:
But applied thought directs the mind onto the object; sustained thought keeps it anchored there. Happiness [rapture] produced by the success of the effort refreshes the mind whose effort has succeeded through not being distracted by those hindrances; and bliss [happiness] intensifies it for the same reason. Then unification aided by this directing onto, this anchoring, this refreshing and this intensifying, evenly and rightly centres the mind with its remaining associated states on the object consisting in unity. Consequently possession of five factors should be understood as the arising of these five, namely, applied thought, sustained thought, happiness [rapture], bliss [happiness], and unification of mind. For it is when these are arisen that jhāna is said to be arisen, which is why they are called the five factors of possession. (Vism 146; PP 152)
Each jhāna factor serves as support for the one which succeeds it. Applied thought must direct the mind to its object in order for sustained thought to anchor it there. Only when the mind is anchored can the interest develop which will culminate in rapture. As rapture develops it brings happiness to maturity, and this spiritual happiness, by providing an alternative to the fickle pleasures of the senses, aids the growth of one-pointedness. In this way, as Nāgasena explains, all the other wholesome states lead to concentration, which stands at their head like the apex on the roof of a house (Mil 38–39).
Unlike the previous four jhāna factors, one-pointedness is not specifically mentioned in the standard formula for the first jhāna, but it is included among the jhāna factors by the Mahāvedalla Sutta (M I 294) as well as in the Abhidhamma and the commentaries. One-pointedness is a universal mental concomitant, the factor by virtue of which the mind is centred upon its object. It brings the mind to a single point, the point occupied by the object.
One-pointedness is used in the text as a synonym for concentration (samādhi) which has the characteristic of non-distraction, the function of eliminating distractions, non-wavering as its manifestation, and happiness as its proximate cause (Vism 85; PP 85). As a jhāna factor one-pointedness is always directed to a wholesome object and wards off unwholesome influences, in particular the hindrance of sensual desire. As the hindrances are absent in jhāna one-pointedness acquires special strength, based on the previous sustained effort of concentration.
Besides the five jhāna factors, the first jhāna contains a great number of other mental factors functioning in unison as coordinate members of a single state of consciousness. Already the Anupada Sutta lists such additional components of the first jhāna as contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity and attention (M III 25). In the Abhidhamma literature this is extended still further up to thirty-three indispensable components. Nevertheless, only five states are called the factors of the first jhāna, for only these have the functions of inhibiting the five hindrances and fixing the mind in absorption. For the jhāna to arise all these five factors must be present simultaneously, exercising their special operations:
But applied thought directs the mind onto the object; sustained thought keeps it anchored there. Happiness [rapture] produced by the success of the effort refreshes the mind whose effort has succeeded through not being distracted by those hindrances; and bliss [happiness] intensifies it for the same reason. Then unification aided by this directing onto, this anchoring, this refreshing and this intensifying, evenly and rightly centres the mind with its remaining associated states on the object consisting in unity. Consequently possession of five factors should be understood as the arising of these five, namely, applied thought, sustained thought, happiness [rapture], bliss [happiness], and unification of mind. For it is when these are arisen that jhāna is said to be arisen, which is why they are called the five factors of possession. (Vism 146; PP 152)
Each jhāna factor serves as support for the one which succeeds it. Applied thought must direct the mind to its object in order for sustained thought to anchor it there. Only when the mind is anchored can the interest develop which will culminate in rapture. As rapture develops it brings happiness to maturity, and this spiritual happiness, by providing an alternative to the fickle pleasures of the senses, aids the growth of one-pointedness. In this way, as Nāgasena explains, all the other wholesome states lead to concentration, which stands at their head like the apex on the roof of a house (Mil 38–39).
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