On meditation The beginner
On
meditation
The beginner
The practice of the first stage of insight meditation
is designed for laymen and monks who are the ādikammikapuggala: a person who
just starts to practice that is one who never uses to culture his mind with any
one of meditation subjects of religious exercise.
The first
step of meditation practice
Dear Dhamma brothers and sisters! Now you are the one
who take meditation subjects to practice according to Buddhism; when you attend
the meditation course of any meditation teacher with different ideas, some of
you are monks, novice, or laymen and laywomen with morality observed and
entered this order to practice dhamma. Some have strong faith in charity but do
not use to observe morality when such people see the other people going to take
meditation course with any teacher; they then arouse faith in that course and
ask for meditation subject with them. Therefore I would like to categorize the
course of studying the basic stage of insight meditation as the first stage of
undertaking meditation subjects in to two types:
1-The Yogis whether monks, novice or laymen , laywomen
who undertake the triple gem as their refuge and used to observe morality wish
to practice this basic stage of insight
meditation should practice it in the order as follows:
a- purify morality which one observed individually
b-abandon all obstacle that is ten kinds of distractions
c-associate with good friend or meditation teacher
d-respect the meditation teacher and take meditation
subject.
a-purify morality
The Yogis whether (monks, novice or laymen, laywomen
and the practitioner) who want to practice mental culture by develop meditation
practice in Buddhism must first purify his morality therefrom it can make him
attain good quality; when he has corrupted morality ,he can not attain the
essence from this practice because in the heart of one who is has corrupted
morality the remorse always arises and it is not the way of attainment of
wholesome state; in general the offence of corrupted morality not great but
even slight offence such as wrong doing committed mentally is also the obstacle
of good quality beginning with concentration therefore one should purify his
morality first according to the type of persons either laymen or monks.
Palibodha 10
(10 obstacle)
After that the Yogi should abandon ten kinds of
palibodha (obstacle):
L-Āvāsapalibodha: (crowded monastery) obstacle by
protection of house
2-kulapalibodha: (association with families) obstacle
by association with family or sponsor
families
3-Lābhapalibodha: (gift) obstacle by receiving or
giving thank or preaching doctrine to
the lay.
4-Ganapalibodha: (pupils) obstacle by pupils whether
sutta learners, or Abhidhamma
learners that is they obstruct him with
teaching.
5-Kammapalibodha: (repairing in monastery) obstacle by
works that is he is obstructed by works
by himself or asks some body to do.
6-Andhānapalibodha: traveling
7-ñātipalibodha: (relative) obstacle by relative or
teacher or preceptor
8-Ābādhapalibodha: sickness
9-Gandhapalibodha: study
10-Iddhipalibodha: magical power that is he is
obstacle by protection of worldling supernormal power; it is, however, not the
obstacle for insight meditation therefore the Yogi who practices insight
meditation should abandon this magical power.
There are two ways of abandoning this magical power: by
abandoning and by finishing (the thing which to be abandoned should give up,
thing to be finished should finish).
C- Association with good friend or teacher
The so called “good friend” refers to one who has
strong faith in the Buddha’s enlightenment, in kamma and its result, virtuous,
beloved by gods, critic, patient, profound knowledge, far from evil deeds,
contentment, fewness of want, detached from association with lay, not lazy,
being mindful, not distracted mind, right understanding, poly knowledge,
shameful, good friend thus should be taken as teacher of meditation subject.
When learning meditation subject from any teacher ,
the good friend as I mentioned above in order to take meditation course and if
he is a monk he must observe gamikavatta( the practice of one who is on
journey) and learn it from all meditation teachers (It is only for the yogi who
is monk) .
D-respect the teacher and take meditation subject
The Yogi who wishes to practice meditation subject,
being dispassionate from the aggregate
of suffering or even one who used to beg pardon from the triple gem and
regarded as layman or laywoman who already observed morality, when he as layman
come to associate with good friend or teacher in order to learn meditation
subject , he should beg pardon and salute himself as layman or laywoman
observing morality in the front of his teacher then he should celebrate himself
as student to observe meditation; and the way of pardon and celebrate himself
as layman and laywoman to learn meditation subject will be discussed in detail
in the coming page.
2- A good man who does not take triple gem as refuge
and does not observe morality, being strong faith, giving just only charity or
even not; when he hears or sees others saying bye their son, grandsons and
family and going to find any teacher to learn meditation subject at the place
where he knew and he then also arouses strong faith in learning meditation of
Buddhism and associates with the teacher and asks for meditation. One should
beg pardon any false from the triple gem and then celebrate himself as layman
and laywoman, observe morality according to his ability and then offer himself
to the teacher in order to learn meditation subject.
The duty to
observe at the place of the teacher
A good man whether layman or monk who honorably
practices meditation from a teacher, he should observe as follows:
1- As lay man, he should observe some duties toward
monk and novice who is his teacher as follows:
a-celebrate himself as layman and laywoman
b-observe morality
c-taking meditation subject
a-celebrate
himself as layman and laywoman
In a person whether man or woman who has faith in the
triple gem: Buddha, Dhamma and Sangha with the intention to celebrate himself
or herself as layman or laywoman in order to fulfill the basic step of practice
viz: the beginning of practice with unshakable faith of Buddhist or of being
established oneself in Buddhism, two duties should be done:
1-At first, one should pay homage to the triple gem
then make a vow to beg pardon from the triple gem in front of one’s teacher.
Begging
pardon
The word for begging pardon from the triple gem –if he
is only one man or woman he or she should say:
Accayo
mam bhande accagamo yathā bālam yathāmulham
yathā akusalam yo / yā ham bhande kāyena vā vācāya
vā
manasā buddhassa vā
dhammassa vā sanghassa vā agāravam
akāsim ta ssa / ssā me
bhande ayyo accayam accayato
patigganhatu āyatim samvarāya .
Venerable sir! The offence is done by me as I was
foolish, confused and unskilled Dear sir! Should I commit any wrong offence not
obeying the Buddha, Dhamma and the Sangha by body, word or mind, Dear sir! I
beg pardon from you since it is my offence in order to restraint that is to
further make amendment.
The teacher who sits in front of Yogi should consent
saying that “ sādhu” means ‘well done’.
-If one is man, he should say Yo ham and that tassa me
-If one is woman, she should say yāham and that tassā me
according to pāli grammer which changes its gender due
to man or woman. If all are men or women in great number or mixing men and
women together starting from two persons on wards and they beg pardon
altogether , they then should say:
Accayo
no bhande accagamā yathā bāle / bālā yatbyathā
mulhe / lhā yatbyathā akusale / lāye / yā mayam bhande kāyevā vācāya vā manasā vā buddhassa vā dhammassa vā sanghassa
vā agāravam akāsimhā tesaam / tāsam no bhande ayyo accayam accayato patigganhatu āyatim samvarāya .
It is the same translation but different only at ‘I’
replaced by ‘we’ and the rest remain the same.
-If men, they should say yathābāle yathā akusale ye
mayam and that tesam and no ; if women , they should say yathābālā yathā mulhā yathā akusalā yā mayam tāsam no ; and whether both men and
women in great number and begging pardon
together , they have to recite differently at the vertical sign(indicating the
differences) , but even there are a lot of people beg pardon together if they
do not take plural word as mentioned above but single word is also possible
because they recite altogether.
2-After begging pardon, one should make resolution to
be a person with triple gem: Buddha, Dhamma and sangha for refuge in order to
be given a name as layman or laywoman in Buddhism in front of one’s teacher.
If only
one man or only one woman, he or she should say: Esāham bhande
suciraparinibbutampi tam bhagavantam saranam gacchāmi dhammañca bhikkhusanghañca
upāsa kam / sikam man ayyo dhāretu
Ajjatagge pānupetam saranam gatam : Dear sir! May I
take the Buddha who had attained parinibbāna long time ago, His teaching and
community of order as refuge, may you regard me as layman /or laywaman who reach triple gem for my life from today
on.
The
teacher accept that : Sādhu which has the same meaning as above ;if man , he
says ‘upāsakam’ , if woman she should say upāsikam ; if there are a lot of
persons starting from two persons on words or whether all man or all woman , or
even men and women mixing together , they then have to say :E te / tā mayam bhande suciraparinibbuta tampi
tam bhagavantam saranam gacchāma dhammañca sanghañca upāsake / upāsakāyo no ayyo
dhāretu ajjatagge pāpune te / tā saranam
ga te / tā.
It is the same
translation but different only at ‘I’ replaced by ‘we’ and the rest remain the
same. A person whether man or woman, when making resolution to take the triple
gem for refuge, he is given name as layman or laywoman from that time on ward.
The way of begging pardon or making resolution as layman and lay woman and if
he can not recite in Pāli, he can recite it in translation as I mentioned above,
it is also possible; but one should recite only pāli without understanding any
meaning because the way of begging pardon and making resolution is done by his
faith that is the belief and right understanding which is the knowledge of the
nature of reality.
Question: What is the benefit of begging pardon from
the triple gem?
Answer: In this dispensation, when there is any
disciple who just comes to observe morality , at first the teacher always ask
him to beg pardon which is conductive to various kinds of benefit:
-to avoid obstacle
which would arise from his word uttered by unwholesome consciousness on the
triple gem.
-to establish his
mind in the virtue of the triple gem , being well aware that some false are done against the triple gem
and now I am free from obstacle by begging pardon thereby.
-to make progress
in disciplinary cod of the noble person with five faculties and saddhintriya
(faith that dominates associated states in believing) etc.
Question: What is the meaning of upāsaka
and upāsikā?
Answer: A person who is designated
as “upāsaka and upāsikā” due to reaching the triple gem for refuge as the
Buddha said in Samyuttanikāya mahāvāravagga ekādasa mabhāga at jhānasamyutta that:
yato kho mahā nāma buddham saranam gato hoti dhammam saranam gato hoti sangham
saranam gato hoti etāvatā kho mahānāma upāsako hoti. Mahānāma! One, who takes
the Buddha as refuge, takes the dhamma as refuge and takes the sangha as refuge
therefrom Mahānāma! He is called ‘Uppsala
On the other hand, in the phrase ‘ratanatayam
upāsatiti upāsaka means one who approaches to sit close to the triple gem he is
called upāsaka.
It should be noted that: not
generally sitting close to the Buddha, Dhamma or sangha by his physical body is
meant but four nāmakāya( mind body) is meant here; though he is far away from(
where the Buddha etc was), but his mind is usually tend
to the virtue of the triple gem and it goes along with the triple gem as
refuge he is then called one who approaches to sit close to the triple gem; but
by just sitting close to the Buddha by his physical body and his mind is far
from the virtue of the triple gem , not tent to the virtue of the triple gem he
is then far from the virtue of the triple gem and can not be called upāsaka.
b-observing morality
In order to observe morality, upāsaka
and upāsikā who is unshakeable faith in Buddhism should observe it from teacher
or from an individual or group or the community of monk or novice who sits
there.
And his morality is either five or
eight or ten precepts.
b-observing
natural morality or five precepts
ukāsa
aham / mayam bhande visum visum rakkhanatthāya
tisaranena saha pañca silāni yācāmi / ma |
duti / tati yampi aham / mayam bhande visum visum rakkhanatthāya tisaranena saha pañca silāni yācāmi.
Venerable sir! I / we ask for five
precepts together with the triple gem to observe
separately,
Dear sir! I / we ask for five precepts
together with the triple gem to observeseparately
for two times / three times.The other kind of observing five precepts
ukāsa
aham / mayam bhande visum visum rakkhanatthāya tisaranena saha pañcanga samanāgatam nicca silam yācāmi/ma. duti / tati yampi aham / mayam bhande visum visum rakkhanatthāya
tisaranena saha
pañcanga samanāgatam silam yācāmi / ma anuggaham katvā silam detha me / no bhande duti / tati yampi aham / mayam bhande visum visum rakkhanatthāya
tisaranena saha pañcanga samanāgatam
niccasilam yācāmi / ma anugaham katvā silam
detha me / no bhande.
Venerable
sir! I / we ask for fivefold natural precept
together with the triple gem to observe
separately,
Dear sir! May you kindly give it to me / us ,
Dear sir! I / we ask for the natural five
fold
precept together with the triple gem to observe separately for two times / three times ,Dear sir! My you kindly give it to me / su.
Only one person should say:
aham I
yācāmi ask
me me
Observing with many starting from
two persons or the morality receiver is one person ask in behalf of them, he
have to ask that:
Mayan we
yācāma ask
no us
, and if there are many persons ask for morality together , they have to ask in
singular word as:
Aham I
yācāmi ask
me me.
Receiving morality
One has to utter clearly and
accurately, but not whispering.
Namo tassa bhagavato arahato sammāsambuddhassa
(three times).I pays homage to Him, Exalted One, and the Perfect Self Enlightened
One.
Buddham saranam gacchāmi . I take
the Buddha as my refuge.
Dhammam
saranam gacchāmi I take the Dhamma as my refuge, Sangham saranam gacchāmi I
take the Sangha as my refuge.
Dutiyampi Buddham / Dhammam / Sangham saranam gacchāmi I take refuge
in the Buddha / the Dhamma / the Sangha for second
times .
Tatiyampi Buddham / Dhammam /Sangham saranam gacchāmi I take refuge
in the Buddha / the Dhamma / the Sangha for
third time.
The monk reminds that:
Tisaranagahanam paripunnam thus ends
the taking triple gem.
The
lay man and laywoman accept that:
Āma bhande,Yes sir. The monk then
offers morality as paccekasamādāna (to be accepted by individual) as follows:
-Pānātipātā veramani sikkhāpadam samādiyāmi
I undertake well to observe the precept of abstaining from killing.
-Adinnādānā veramani sikkhāpadam samādiyāmi
I undertake well to observe the precept of abstaining from stealing.
-Kāmesumicchācārā veramani sikkhāpadam
samādiyāmi I undertake well to observe the precept of abstaining from sexual
misconduct.
-Musāvādā veramani sikkhāpadam samādiyāmi
I undertake well to observe the precept of abstaining from telling lies.
-Surāmeraya majjappamā veramani
sikkhāpadam samādiyāmi I undertake well to observe the precept of abstaining
from alcoholic drink, drugs or intoxicants that becloud the mind.
He then reminds that:
Imāni pañcasilāni sādhukam katvā
appamādena niccakālam samārakkhitabbam. You
should undertake well these five precepts and observe it continuously
without you all
negligence.
The advantage of morality
Silena
sugatim yanti silena bhoga sampadā silena nibbutim yanti tasmā silam visodhaye.
Beings
reach the heaven world due to morality , Beings are endowed with properties due
to morality and Beings are free from suffering , Nibbāna , due to morality
therefore be purified your morality.
The receivers accept that:
Sādhu,
well done!
Thus
ends observing niccasila (natural morality) as to be observed by individual.
Observing uposathasila
When layman and lay woman observe
uposatha morality with eight constituents as to be observed by individual (paccekasamādāna
from any monk or novice, he has to ask for uposatha morality together with the
triple gem from monk or novice that :
Ukāsa ahma / mayam bhande visum visum rakkhanatthāya tisaranena saha atthasilāni yācā mi / ma
duti yampi / tati yampi aham / mayam bhande
visusm visum rakkhanatthāya tisaranena saha atthasilāni yācā mi / ma. It is the same translation
above but the difference at the word “atthasiāni”
means
the eight precepts.
Another
observance
Ukāsa aham / mayam bhande visum visum rakkhanatthāya tisaranena
saha atthangasamanā
gatam
uposatham yācā mi / ma anugaham katvā
silam detha me / no bhande duti / tati yampi aham / mayam bhande visum visum rakkhanatthāya tisaranena saha atthangasamanāgatam
uposa
tham yācā mi / ma anuggaham katvā silam detha me / no bhande.
Venerable
sir! I / we ask
the eight fold morality together with triple gem to observe
separately,
Dear sir! Please kindly offer morality to me / us , Dear sir! I / We ask for the
eight
fold morality together with triple gem to observe separately for second time / third time
Dear
sir! Please kindly offer morality together with triple gem to me / us.
The
way of paying homage and taking refuge in the triple gem is as same as the way
of observing five or eight precepts.
Uposathasila
-Pānātipātā veramani sikkhāpadam samādiyāmi,(it
has the same meaning as above)
-Adinnādānā veramani sikkhāpadam samādiyāmi,
(it has the same meaning as above)
-Kāmesumicchācārā
veramani sikkhāpadam samādiyāmi, (it has the same meaning as above)
-Musāvādā veramani sikkhāpadam samādiyāmi,(it
has the same meaning as above)
-Surāmeraya majjappamā veramani
sikkhāpadam samādiyāmi,(it has the same meaning as above).
-Vikālabhojanā veramani sikkhāpadam samādiyāmi,
I undertake well to observe the precept of abstaining from taking food after
midday till dawn the next day.
-Nacca gita vādita visuka dasana mālāgandha
vilepana dhārana mandana vibhusanatthānā veramani sikkhāpadam samādiyāmi, I
undertake well to observe the precept of abstaining from dancing, singing,
playing musical instruments, which are obstacle to the Noble Practice, and also
abstaining from wearing flowers, using perfumes and beautifying with any
cosmetic.
-Uccāsayana mahāsayanā veramani
sikkhāpadam samādiyāmi, I undertake well to observe precept of abstaining from
staying on any high or luxurious seat or bed.
Lay
devotee say:
Imam atthangasamanāgatam buddhapaññattam
uposatham imañcarattim imañca divasam sammadeva abhirakkhitum samādiyāmi .I
undertake well to observe uposatha morality consisting of eight precepts
adopted by the Buddha and to guard it for this day and night long (May this
support me to realization of Nibbāna in the future).
The monk reminds that: ‘
Imāni atthasikkhāpadāni
uposathasilavasena imañcarattim imañcadivasam sādhukam katvā appamādena sammārakkhitabbam. You / You all do observe the
eight
precepts
for this day and night long with vigilance
and steadfast mindfulness.
Lay devotee accept Āma bhande, (It
is the same meaning as above).
The advantage of morality
Silena sugatim yanti silena
bhogasampadā silena nibbutim yanti tasmā silam visodhaye.(It is the same
translation as above).
Lay devotee accept that: Sādhu, well
done.
Observing niccasila (natural precept) as
ekajjhasamādāna
Ukāsa aham / mayam bhande tisaranena saha
ekajjham katvā pañcangasamanāgatam
nicca
silam yācā mi / ma anuggaham katvā silam detha me / no bhande
duti / tati yampi aham / mayam bhande tisaranena saha ekajjham katvā pañcasama
nāgatam
niccasilam yācā mi / ma anuggaham katvā silam detha me / no bhande.
Venerable sir! I / We ask for the natural morality consisting of five precepts as
ekajjha
that is to observe it together with the triple gem , Venerable sir! Please
kindly
guide me / us to undertake the five precepts,
venerable sir! I / We ask for the
natural
morality
consisting of five precepts being ekajjha that is to observe together
with
the triple gem for the second time / the third time , venerable sir!
Please
kindly guide me / us to undertake the
precepts.
Then
the precept giver recites Namo three
times and then he guide to recite the triple gem , the way to undertake the
three refuge like that of paccekasamādāna at the beginning; then he guides to
undertake the natural morality as ekajjhasamādāna that : Pañcanga samanāgatam
niccasilam samādiyāmi I ask for undertaking the natural morality consisting of
five precepts.
The lay devotee has to repeat after
him (monk) saying that: pañcasilāni samādiyāmi I ask for undertaking the five
precepts.
The monk reminds that:
Imam pañcangasamanāgatam niccasilam
sādhukam katvā appamādena samārakkhitabbam. You / You all do observe the natural morality consisting
of the five
precepts
forever with vigilance and steadfast mindfulness.
Lay devotee say:
Āma bhande, Yes venerable sir. The
lay devotee has to restrain all the five precepts and it is not necessary to
repeat the precepts one by one.
Observing Uposatha morality as
ekajjhasamādāna
Ukāsa aham / mayam bhande tisaranena saha ekajjham katvā
atthanga
ngasamanāgatam
uposatham yācā mi / ma anuggaham
katvā silam detha me / no
bhande duti / tati yampi aham / maym bhande tisaranena saha ekajjham
katvā
atthangasamanāgatam uposatham yācā mi / ma anuggaham
katvā silam
detha me / no bhande.
The translation is like that of observing the natural
morality as ekajjhasamādāna but difference at the phrase that: atthangasamannāgatam
uposatham which means the uposatha consisting of eight precepts.
The
monk guide him to recite three times of Namo and the taking refuge in the
triple gem and then he guides the devotee to undertake uposathasila as
ekajjhasamādāna that ‘atthangasamannāgatam uposatham samādiyāmi I ask for
undertaking uposatha morality consisting of eight precepts .
The
devotee has to repeat after the monk who says that:
Atthasilāni samādiyāmi I undertake
well to observe the eight precepts.
Then
the devotee make resolution that Imam atthangasamannāgatam buddhappaññattam
uposatham imañcarittam imañcadivasam sammadeva abhirakkhitum sa
mādiyāmi. (The same translation as above).
The monk
reminds that:
Imam atthangasamannāgatam buddhappaññattam
uposatham imañcarittam imañcadivasam sādhukam katvā appamādena samārakkhitabbam.
You / You all do
observe the
uposatha morality consisting of eight precepts for
this day and night long with vigilance and
steadfast mindfulness.
The
lay devotee accepts that: Āma bhande, yes venerable sir.
For observing the uposathasila as ekajjhasamādāna, it
is not necessary to recite one by one all the eight precepts the thing is that to
observe it by virati cetanā, being mindful all the eight precepts which he
remembered well at the observance day.
Observing
ten precepts
The
way of observing ten precepts will be discussed in the book at niyamasila and
gahatthadhutanga, please continue to find that.
kikiva
andam cāmariva vāladhim piyamva puttam nayanamva ekakam tatheva silam
anurakkhamānakā supesalā hotha sadā sagāravā
. Like bird his egg, a yak his tail, like a beloved son and like a man
who has only one eye so does a virtuous man who observes his morality should
respect it.
Silam yogassa alankā
silam yogassa mandalam
silehi lankato yogi
mandena
aggatam gato
Morality
is the ornament of Yogi( one who observes morality) ,morality is the requisite
of Yogi(one who observes morality ) and the Yogi (one who observes morality )
is equipped with morality will enjoy the greatness of ornament ( for his body).
Mention in
brief
Morality is said as the Noble treasure, the best of
animate and inanimate things of man and woman in the world. The well taught
Buddhist will understand this meaning easily.
na
puphagandho pativādameti candanam tagaramalikā vā satañca gandho pativātameti
sabbā disā sabburissā bavāyati . The perfume of flowers blows not against the
wind , nor does the fragrance of sandalwood, tagara and jasmine, but the
fragrance of the virtuous blows against the wind; the virtuous man pervades
every direction.
Candanam tagari vāpi
uppalam atha vassaki
etesam gandhajātānam
silagandho anuttaro.
Sandalwood,
tagara, lotus, jasmine: above all these kinds of fragrance, the perfumes of
virtue is by far the best.
The
characteristic of a person who observes ten precepts
Layman
and lay woman who observes ten precepts has to shave off one’s hairs and in
whom, mustache and beard is grown it is also be shaved ,cut the finger nail and
toe’s nail leaving only its stalk ,dressed in white color with scarf across
one’s body according to the way of man and woman. Morality is said to arise by
means of virati cetanā and not by the way of shaving or dressing in white color
but dressing in white color and shaving one’s hairs etc is the traditional way
of one who observes ten morality in Buddhism, the symbol which is distinguished
oneself from that of laities and it is also the sign sensitive to the heart of
one who observes ten precepts himself; one should, however, not think that it
is the same that of one who usually wears white robe or one who usually shaves
off his mustache and beard and nothing different from one who observes
morality. It is far different between mental development, character and good
quality of one who observes morality and one who dose not observe it and even
among one who observes morality , the virtue is also different that means monks
is superior to novice by means of high morality , novice is superior to lay
devotee who observes ten precepts by means of high morality, lay devotee who
observes ten morality is superior to one who observes eight precepts and one
who observes eight precepts is superior to one who observes five precepts .
They
respect each others according to morality they observed and to seniority and
various kinds of his good virtues by means of respect in Buddhism and ancient
traditions. In the past, even animals both big or small such duck, monkey and
elephant also respect one who is due respect according to seniority or junior
by which they take rebirth in the heaven word as example for human beings to
follow suit.
c-How to undertake meditation subject
When lay man and lay woman already observed precepts
he then have to ask for support and declare himself as a student in order to
learn meditation subject and he has to worship his teacher with five fold
position and then rises up from his seat to greet the teacher with joined palm
saying that :
Ukāsa
vandāmi bhande sabbam aparādham khamatha me bhande mayā katam puññam sāminā
anumoditabbam sāminā katam puññam mayham dātabbam sādhu sādhu anumodāmi.
Venerable sir! I pay homage to you, venerable sir! May you forgive me all wrong
actions done by me, May you rejoice all merits done by me, (be shared with it)
I also would like share merits done by you for my welfare and benefit May I
make rejoicing with your merit (sharing merit with you).
And then he continues to say that:
Ukāsa
kāruññam katvā nissayam detha me bhande: Dear venerable sir! Please kindly give
me support that is support me. And then sit squatting with joined palms and say
Aham bhande nissayam yācāmi: Venerable sir! I ask for support.
Dut / Tati yampi aham bhande nissayam yācāmi: Venerable sir! I ask for support for second
time / third
time.
Then duck his head down; after that sit squatting and
say that: Ācāriyo me bhande hohi: Venerable sir! May you be my teacher. The
teacher says that: sādhu: well done or that Lahu: Your practice is light, viz:
your life is easy flexible in Buddhism or that Opāyikam : Your practice is the
way to be free from all suffering, or that Patirupam: It is the action which
tends to due respect of tradition or that Pāsādikena sampādehi : Do accomplish
one of the high trainings beginning with high morality etc. The teacher should
say one of these five phrases three times.
Lay
devotee accepts that:
Ukāsa
sampaticchāmi Venerable sir! May I consent. At next two phrases, the Yogi
should say only sampaticchāmi three times and then he continues to say:
Ajjataggedāni
ācāriyo mayham bhāro ahampi ācāriyassa bhāro : The teacher own duty is my duty
that is the duty which I have to practice and my own duty is also the teacherl’s
duty that is the duty which the teacher
should remind and give exhortation to me from to day on. Then pay homage.
After
that sit squatting with joined palms and say:
Imāham
bhande attabhāvam tumhākam pariccajjāmi: Venerable sir! I abandon my life for
you (say three times) and then three times of worshiping.
For
monk or novice , he does nor need to
worship like that of lay devotee and his duty is to keep in mind his morality
and ask for support taking him as his teacher and celebrating oneself as the
student in order to learn meditation subjects from him as I mentioned above .
Question:
What is the benefit in declaring himself to the teacher? Answer: He is in the
sway of his teacher, being flexible to get advice and not being stubborn and
the teacher would support him with both material and spiritual development.
Question:
What is the disadvantage for one who does not declare himself to the teacher?
Answer:
He is the one who is not worthy of exhortation and he will become stubborn man,
not follow the instruction and he can go wherever he wishes whereas the teacher
also does not support him with both material and spiritual development, does
not teach any profound dhammas; in this case the Yogi will become one who does
not have any support from teacher and he eventually becomes unvirtuous person
which is far from wholesome states therefore Yogi have to declare himself to
the teacher as I mentioned above.
2- If
the teacher is a layman, one has to respect to him as follows:
a-At the
way of declaring himself as lay man and lay woman, first of all, Yogi has to
pay homage to the three refuges respectfully then the teacher guide man or
woman who wishes to do meditation to beg pardon from the three refuges and
declare himself as layman and laywoman in front of monk or novice or the
community of the Order. In the case of no monk or novice, he has to do this in
front of the Buddha’s image or stupa or shrine which enshrines the Buddha’s
relics.
If
only one man or woman, he or she says:
Accayo
mam bhande accagamā yathā bālam yathā mulham yathā akusalam yo / yā ham bhande kāyena vā manasā vā bhagavato / buddhassa vā
dhammassa vā sanghassa vā agāravam akāsita ssa / ssā me bhande
ayyo bhagavā / ayyā accayam accayato
patigganh sangho tu / tu / antu / tu āyatim samvarāya .
Revered
sir! / Venerable sir! / Venerable sirs! I was overwhelmed by false as I am ignorant, confused and unskilled Monk! / Revered sir! / Venerable sir! / Venerable sirs! should I not respect the Exalted One or/ the Buddha his teaching, Monk! or the
monk by body or word or mind.
Revered
sir! / Venerable sir! / Venerable sirs! / Monk! May Revered / Venerable / Venerable / Monk forgive me because that is indeed my false in order to further restraint that is to make
amendment in the future. Then person or group or the community of the Order
accepts saying that sādhu: well done.
If
man , he says that yoham and that tassa me ; if woman , she says that yāham and
that tassā me according to the gender of pāli language ; the Yogi whether man
or won when begging pardon in front of the Buddha’s image or stupa or shine
which enshrines the Buddha’s relics say
that Bhagavato vā and that bhande ayyā and that patigganhantu but in front of
monk , the Yogi says that Buddhassa vā and that bhande sangho and that
patigganhatu ; and the translation is adopted accordingly ; and if all are men
or women in great number or men and women are mixed up starting from two
persons on wards begging pardon all
together, they have to say : accayo no bhande accagamā , yathā bā le / lā yathā
mu lhe / lhā yathā akusa le / lā mayam ye / yā bhande kāyena vā vācāya vā manasā vā bhagavato / buddhassa vā dhammassa vā sanghassa vā agāravam akimhā tesam / tāsam no bhande bhagavā / ayyo / ayyā sangho accayam accayato patigganha tu / tu / ntu / tu āyatim samvarāya.
It is the same translation but the difference is that
‘I’ replaced by ‘We’ and the rest remains the same.
If
man , he says: yathā bāle yathāmulhe yathā akusale ye mayam and that tesam no
and even a lot of men and women mixing and reciting together , they have to say
differently at the word in vertical lined sign except for the words at the three vertical lines: bhagavato
vā buddhassa vā bhagavā ayyo ayyā sangho patigganhatu paitganhantu which is no
change in recitation ;and it is not necessary for many persons who beg pardon
together saying in plural according to the previously mentioned way but just
say in singular according to the latter way for they have begged pardon all
together.
After
thus begging pardon from the three refuges , the Yogi have to declare himself
to take refuge in the triple gem viz: the Buddha , the Dhamma and Sangha in
order to be called lay man and lay woman in Buddhism.
The
way of declaring himself to (the three refuge) is already mentioned. Whereas
the way of declaration of himself as lay man or lay woman in front of the
Buddha’s image , the stupa or the shrine which enshrines the Buddha’s relics ,
if only a single man or woman , he or she says :
Esāham
bhande bhagavantam saranam gacchāmi dhammañca sanghañca
upāsakam / upāsakam mam
bhagavā dhāretu ajjatagge pānupetam saranam gatam.
Revered
sir! I take refuge in the Buddha, the Dhamma and the Sangha, May the Buddha remember me as upāsaka (layman) / upāsikā(lay woman) who
take refuge in the three refuge for
the whole life from today on.
If
there are a lot of persons, they have to say the same way except for the word
‘bhavantam’ replaced by ‘bhagavā’ and if many people and they say together;
they can use the word in singular for they have said together.
In
the way of begging pardon and declaration of himself as layman and laywoman, it
doesn’t matter whether the teacher and the Yogi (who remember it well) recite
all together.
The
way of observing morality
After
declaration himself as layman and laywoman, the meditation teacher and layman
and laywoman have to observe moral precepts from any monk [1]or
novice.
(The
way of observing morality is already mentioned).
c-The way of undertaking meditation
Lay man or lay woman who already observed morality and wish to practice
meditation has to declare himself or herself to the teacher saying that: Imāham
ācāriya attabhāvam tumhākam pariccajāmi: Dear teacher! I abandon my life for you.
1-If
there is no monk or novice, layman and laywoman can also observe morality from
the meditation teacher who is layman or lay woman.
For
monk or novice who wishes to learn meditation subject from any meditation
teacher who is layman or laywoman, it is better to do the only way of
declaration of himself to the teacher in order to ask him to guide meditation
subject with normal word (simple language); it not suitable for monk or novice to
worship the meditation teacher who is layman like that of novice did to monks;
for he (monk) is the highest moral natured.
The
meditation teacher, however, should raise with joined palms to accept monks or
novice and guide them to practice meditation because both monks or novice are
his refuge.
3-If
the meditation teacher is novice and Yogi is monk, the Yogi should practice as
follows:
The
worshipping by monk to novice is not suitable whereas the letting monk to
worshipping novice is also not suitable according to the Buddhist disciplinary
cord.
At
the time of meditation course, if monk does not declare himself to the
meditation teacher to guide him on meditation practice, it is not suitable for
the teacher otherwise happens to instruct him meditation practice.
Therefore venerable monk who wishes
to undertake meditation should raise his hand with joined palms to declare
himself to the teacher and say that:
Imāham ācāriya / sappurisa attabhāvam tumhākam pariccajāmi
Dear
teacher! /
The
raising hand with joined palms to declare is taken here according to the story
of ven Pothilatthera who took meditation subject from the 7-year old, Khināsava
novice in Dhammapada vol.7. If the monk worship the feet of novice, it is not
suitable; it is, however, suitable for the novice who is the teacher wishes
welfare for monk to worship that monk and accept him to guide meditation
subject. In this manner, there is no method or way of declaring himself like
that of layman, laywoman and observing morality before declaration of himself
to the teacher as well but the only thing to do is that he keeps in mind his
four kinds of high morality and declaration to the teacher.
The
method discussed on duty of the teacher and Yogi who wishes meditation subject which
is to support each other will bring about progressive prosperity in meditation
practice in Buddhism. The dhamma which
layman, laywoman, monks and novice should undertake according to the basic
stage of insight meditation is as follows:
Taking
refuge in the three refuges
The
so called three refuge derived from< tri +sarana+ gamana
Tri
< ti which means three, sarana means refuge and gamana means the thing to be
taken and combine together as tisaranagamana > trisaranagama (the three
things to be taken as refuge).
The three refuges are:
The Buddha, the Dhamma and the sangha
1-One
who gives exhortation to the people to do good deeds by body, word and mind
according to disciplinary cord is called the Buddha.
2-His
teachings is called the Dhamma.
3-One
who follows his teaching and ordains to observe the discipline is called
sangha.
These
three things are triratana which means the triple gem.
-Trisaranagama
can be achieved by his follower[2] who
has strong faith in it.
Four
kinds of faith:
1-kammasaddhā:
the belief in kamma
2-vipākasaddhā:
the belief in its result
3-kammassakatāsaddhā:
the belief that kamma is his heritage.
4-tatāgatabodhisaddhā:
the belief in the Buddha’s enlightenment.
It
means that:
1-kammasaddhā<kamma+saddhā
which means faith or belief in kamma that is action:
action which is done by being
and then combined together as kammasaddhā means
the belief in his own action.
Kammma or
action is divided in to two kinds: wholesome and unwholesome.
kusalakamma(wholesome
deed) :good action that is not killing, not taking what is not given
by body or word, and charity, observing morality and meditation practice etc.
Akusalakamma
(unwholesome deed): evil deed that is killing beings etc.
The
Buddha says that: wholesome action brings about happiness, causes being to be
reborn in the heaven world and produces magga and phala. Whereas unwholesome
action brings about unhappiness, causes beings to be reborn in the four woeful
abodes beginning with hell etc.
2-Vipākasaddhā<
vipāka +saddhā
Saddhā
means faith or belief, vipāka means result and vipākasaddhā means the belief in
its result; result is the result of wholesome action and unwholesome action.
The Buddha
says that: all beings own happiness, prosperity, experiencing happiness in
human world or in heaven world (divine property) or enjoying long life, beauty,
happiness, strength and knowledge in this world etc to wholesome action as its
condition. All beings own suffering, devastation such as experiencing suffering
in the great hell etc or the loose in human being such as loose of wealth,
short life and ailment etc to unwholesome action as its condition.
3-kammassakatāsadhā<
kammassakatā +saddhā means the faith or belief, kammassakatā means all beings
has kamma as their own heritage and which is combined as kammassakatāsadhā
means the belief that all beings have action done in this world whether good or
bad as their own heritage and not other.
It
means that one who takes fire will get burned himself , one whose body is muddy
and then he goes to clean it by himself , that person himself is clean ; one
who is overcome by huger and feed himself with food after satisfying with that
food , he then destroys that hunger so by oneself ,indeed ,is evil done; by
oneself is one defined ; By oneself evil left undone , by oneself indeed is one
purified ; purity and impurity depend on oneself ; no one purifies another ;
that means one who wants to be purified by body , word or mind , he then has to
restrain himself from evil deed through body ,word and mind; one who does evil
deeds by himself and after death he himself will be reborn in the four woeful
abodes beginning with hell etc.
So
does one who does meritorious deeds by oneself and after death, he himself will
be reborn in the heaven world etc.
4-tathāgatabodhisaddhā
< tathāgata +bodhi + saddhā
Tathā
< tathā + āgata means thus coming ; bodhi means knowledge and saddhā means
faith , belief and which is combined as tathāgatabodhisaddhā means the belief
in the Buddha’s enlightenment .
tathāgatabodhisaddhā
is divided in to two types: kālikasaddhā akālikasaddhā .
1-kālikasaddhā
means the belief in the ten attributes of the Buddha such as Araham which means
being far from opposite factors that are 1500 defilements and disposition
namely bodily indulgence and verbal indulgence etc.
These
ten attributes beginning with Araham etc, are indeed the designated names of
the Buddha which automatically arise from the time when the Buddha had attained
enlightenment on the gem throne under the great Bodhi tree and he did not own
these names to his mother or father or royal family or deities or the king of
god or any Brahma. He is the real Enlightened One, he knows the Four Noble
Truths and can enlighten others who is worthy of realization, he preaches
morality, concentration and wisdom which leads to be free from suffering , one
who practice this dhamma as well taught by the Buddha he then also free from
suffering in sansaric existence.
2-Akākālikasaddhā means the belief
in the ten perfections such as charity , morality, renunciation, wisdom ,
effort , patient , truth, resolution , loving kindness, and equanimity ; these
ten perfections are fulfilled by the Buddha as Buddhakārakadhamma (condition
leading to be Buddhahood) which lead him to enlighten whereas those who do not
fulfill these ten perfections , they will not reach this position but the our
Buddha is the real Buddha for he had fulfilled these ten perfections and he did
not own omniscience to bribe to any one in this world nor to wishing from any
one nor to one who see him and is pleased with him due to any reason thereby he
is given this position. In fact, our Buddha had attained omniscience and
reached the greater position as the Buddha over human and deities; even he was
Bodhisatta (the Buddha to be) , he also fulfilled these ten perfections , five
great liberations, 3 duties with great effort for four incalculable eons and a
hundred thousand of kappa; he was also predicted by all previous 24 Buddhas
beginning with the great Buddha ,Dipankara etc.
Thus this is to verify four kinds of faith ;
good man who practice dhamma in this teaching to be free from sansaric
existence should establish his mind in these four faith , keep it in mind, take
it as chief or predominance in practicing dhamma ; and if one does not
establish in these four faith , he will not progress in practicing dhamma
because good qualities such as morality which is purified increases by means of
person who has faith in observing morality and purifies it as its condition.
When one cause these four kinds of
faith to arise in his heart he is then called one who establishes faith in the
three refuges. Why? Because when the Buddha attained nibbāna , there is only
dhamma and viniya preached by the Buddha during 45 years which represent the
Buddha , the teacher to teach his followers.
On the other hand, when the Buddha
was still alive he always taught dhammas to the world who has a little gift and
tender faith to become strong faith in dhamma: kamma and its result as usual;
when he became unshakable faith he is called the one who respectfully believes
in the teaching of the Buddha that is the faith which is the forerunner of all
practice, the refuge for him and when one takes refuge in the dhamma he is also
called one taking refuge in the Buddha as the Buddha gives exhortation to ven
Vakkali bhikku that: yo kho vakkali dhammam passati so mam passati yo mam
passati so dhammam passati : Vakkali! one indeed who sees dhamma he sees me,
one who see me, he see dhamma( preached by the Buddha).
When one has the Buddha and Dhamma
as refuge he also has sangha as refuge .Why? Because the sangha is the disciple
of the Buddha and at first, he also preaches dhamma to the world who does not
have faith in kamma and its result ; when he listens dhamma talk respectfully
he then becomes faithful in kamma and its result therefore he is called the one
who has sangha as his refuge.
One more when he has strong faith in
kamma and its result he also pay attention to offering alms and observing morality etc from the monks in
Buddhism.
Establish one’s mind in the three
refuges
Ended.
On meditation The beginner
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