The Six Exercises of Naropa.

"1. Making the body full like a vase: The Yogi should sit on a comfortable seat in a lotus posture, his body and spine erect; put his two palms on his two knees; inhale the air with the right nostril, and then look to the left and exhale all the air very slowly and gently. Take in the air with the right nostril and look toward the right, and slowly, gently, let all the breath out. Then take in the air with the left nostril and look toward the left; gently let the breath out as before. Next take in the air with both nostrils and let the breath out while the body remains sitting in a normal position. Repeat this manner of breathing three times. Altogether nine repetitions are required to expel all the defiled air within the body. During the inhaling and exhaling, the mouth should not be opened. The yogi should keep his body straight and turn his two fists inward. Then he should inhale very gently and slowly and send the air down below the navel. Meantime he should gulp down the air without any sound, using the diaphragm to press the Upper Prana down and to gently pull up the Lower Prana. Thus, the Upper and Lower Prana meet and unite. The mind should concentrate on the centre of the navel Chakra, and one should hold the breath as long as he can as if holding the air in a vase to its fullness. During this breath-holding period, all the body movements should be carried out. Although not a real Akrul-akor exercise, this exercise is called a form of Akrul-akor. At the moment when the yogi cannot hold the breath longer, he should very gently let the air out through the nostrils, but never through the mouth. While doing this, the mind should not think of anything.

2. Turning like a Wheel: Sitting in the Lotus posture, use the fingers of the right hand to hold the large toe of the right foot and those of the left hand to hold the large toe of the left foot. Hold the body erect, and turn the waist and stomach clockwise three times; turn them counterclockwise three times. Next bend the body from left to right and from right to left three times; then bend the body forward and reverse it to the looking-up position. Repeat the body-bending three times.

3. Bending like a Hook: Put the two fists, in the vajra-fist manner, upon the Heart Centre and stretch them forward with great force, then stretch both arms forward. Use the right fist to make a circle around the head from left to right. As the arm and fist come down, use the elbow to strike the side of the chest. Do the same movement with the left arm from the opposite direction. Then holding the Vajra-fists and putting them on the Heart Centre, again stretch them forward with force. Next, stretch both arms to the right, as before, and strike the side of the chest.

4. With the Vajra Mudra shooting the sky and tightening the lower part: Cross the two knees and hold the body erect. Join the fingers of both hands and massage the body from the lower part up to the head; then use the fingers to support the whole body and lift it up. Then suddenly loosen the fingers, and let the body drop down vehemently.

5. Like a dog vomiting, shaking the body: Cross the knees and keep the body straight. Put the two hands on the ground, and then successively lift up the body and the head. As the hands release the support and the body drops down, the whole body should be waved and shaken as though trembling. At the same time exhale the air and utter a prolonged Ha sound, turning round at the waist. Repeat three times.

6. Shaking the head and body and stretching the limbs: Put the right hand on the left knee and the left hand on the right knee. Use the fingers of both hands to pull up the knees, then shake the head and body.
The yogi who practices these exercises must be acquainted with the art of holding the breath. He must be at ease and gentle. The best time to practice these exercises is before eating, or some time after the meal when the stomach is not too full. These exercises should be practised until the body becomes very flexible and energetic."...

http://www.sacred-texts.com/bud/ettt/ettt09.htm

ANATTA-LAKKHANA SUTTA

ANATTA-LAKKHANA SUTTA (DISCOURSE ON THE CHARACTERISTIC OF ANATTA )** (Translated by the Editors of "The Light of the Dhamma") Vol. VII, No. 4, 1960

Thus I have heard. On one occasion the Exalted One was staying at Banaras, in the Deer Park at Isipatana.*** There the Exalted One addressed the Bhikkhus: "O Bhikkhus!" "Yes, Lord," answered those Bhikkhus to the Exalted One. The Exalted One delivered this discourse:         "Bhikkhus, rupa (corporeality) is anatta (not-self). If rupa be self, then this rupa would not be subject to disease, and one should be able to say, 'Let my rupa be thus, let my rupa be not thus'. And since rupa is not-self, so it is subject to disease, and none can say, 'Let my rupa be thus, let my rupa be not thus'.         "Bhikkhus, vedana (sensation) is not-self. If sensation be self, then this sensation would not be subject to disease, and one should be able to say, 'Let my sensation be thus, let my sensation be not thus.' And since sensation is not-self, so it is subject to disease, and none can say, 'Let my sensation be thus, let my sensation be not thus'.          "Bhikkhus, sanna (perception) is not-self. If perception be self, then this perception would not be subject to disease, and one should be able to say, 'Let my perception be thus, let my perception be not thus'. And since perception is not-self, so it is subject to disease, and none can say, 'Let my perception be thus, let my perception be not thus'.          "Bhikkhus, sankhara (kamma-activities) are not-self. If kamma-activities be self, then these kamma-activities would not be subject to disease, and one should be able to say, 'Let my sankhara be thus, let my sankhara be not thus'. And since sankhara are not subject to change, so they are subject to disease, none can say, 'Let my sankhara be thus, let my sankhara be not thus'.          "Bhikkhus, vinnana (consciousness) is not self. If consciousness be self, then this consciousness would not subject to disease, and one should be able to say, 'Let my consciousness be thus, let my conscious ness be not thus'. And since consciousness is not-self, so it is subject to disease, and none can say, 'let my consciousness be thus, let my consciousness be not thus.'         "Bhikkhus, what do you think: is rupa permanent or impermanent ? - Impermanent, venerable Sir. - Now, is what is impermanent painful or pleasant? - Painful, venerable Sir - Now, is what is impermanent, what is painful, what is subject to change, fit to be regarded thus: 'This is mine this is I, this is my self'? - No, venerable Sir         "Bhikkhus, what do you think: is vedanapermanent or impermanent ? - Impermanent, venerable Sir. - Now, is what is impermanent painful or pleasant ? - Painful, venerable Sir. - Now, is what is impermanent, what is painful, what is subject to change, fit to be regarded thus: 'This is mine, this is I, this is my self' ? - No, venerable Sir.         "Bhikkhus, what do you think: is sanna permanent or impermanent ? - Impermanent, venerable Sir. - Now, is what is impermanent, painful, or pleasant ? - Painful, venerable Sir. - Now, is what is impermanent, what is painful, what is subject to change, fit to be regarded thus: 'This is mine, this is I ,this is my self'? - No, venerable Sir.         "Bhikkhus, what do you think: are sankhara permanent or impermanent? Impermanent, venerable Sir. - Now, what are impermanent, painful, or pleasant ? - Painful, venerable Sir. - Now, are what are impermanent, what are painful, what are subject to change, fit to be regarded thus: 'This is mine, this is I ,this is my self'? - No, venerable Sir.         "Bhikkhus, what do you think: is vinnana permanent or impermanent ? - Impermanent, venerable Sir. - Now, is what is impermanent, painful, or pleasant ? - Painful, venerable Sir. - Now, is what is impermanent, what is painful, what is subject to change, fit to be regarded thus: 'This is mine, this is I ,this is my self'? - No, venerable Sir.          "So, Bhikkhus, any kind of rupa whatever, whether past, future, or present, whether gross or subtle, whether internal or external, whether inferior or superior, whether far or near, must, with right understanding of things as they really are, be regarded thus: 'This is not mine, this is not I, this is not my self'.          "Bhikkhus, any kind of vedana whatever, whether past, future, or present, whether gross or subtle, whether internal or external, whether inferior or superior, whether far or near, must, with right understanding of things as they really are, be regarded thus: 'This is not mine, this is not I, this is not my self'.         "Bhikkhus, any kind of sanna whatever, whether past, future, or present whether gross or subtle, whether internal or external, whether inferior or superior, whether far or near, must, with right understanding of things as they really are, be regarded thus: 'This is not mine, this is not I, this is not my self.'          "Bhikkhus, any kind of sankhara what ever, whether past, future, or present, whether gross or subtle, whether internal or external, whether inferior or superior, whether far or near, must, with right understanding of things as they really are, be regarded thus: 'This is not mine, this is not I, this is not my self.'          "Bhikkhus, any kind of vinnana whatever, whether past, future, or present, whether gross or subtle, whether internal or external, whether inferior or superior, whether far or near, must, with right understanding of things as they really are, be regarded thus: 'This is not mine, this is not I, this is not my self.'          "Bhikkhus, seeing thus, the learned noble disciple becomes wearied of rupa, of vedana, of sanna, of sankhara and of vinnana. Becoming wearied of all those he gets detached, and from detachment he attains to Deliverance.          "And he realises: "Rebirth is no more; I have lived the pure life; I have done what ought to be done; I have nothing more to do for the realisation of Arahatship."          That is what the Exalted One said. The delighted Bhikkhus rejoiced at His words.          Now, during this discourse the minds of the Bhikkhus of the group of five were liberated from defilements through clinging no more.

* Samyutta Nikaya, Khandha-vagga Pali, 1. Khandha Samyutta, 1. Upaya-vagga, 7. Anatta-lakkhana Sutta, p. 55, 6th Syn. Edn.         ** Anatt:a Not-self; impersonality; soulless-ness; without soul-essence; without ego-entity.         *** Now identified with Sarnath, Banaras.

http://www.thisismyanmar.com/nibbana/tipitaka/anattala.htm

The Precepts - Panchashila

The precepts are a condensed form of Buddhist ethical practice. They are often compared with the ten commandments of Christianity, however, the precepts are different in two respects: First, they are to be taken as recommendations, not commandments. This means the individual is encouraged to use his/her own intelligence to apply these rules in the best possible way. Second, it is the spirit of the precepts -not the text- that counts, hence, the guidelines for ethical conduct must be seen in the larger context of the Eightfold Path.
The first five precepts are mandatory for every Buddhist, although the fifth precept is often not observed, because it bans the consumption of alcohol. Precepts no. six to ten are laid out for those in preparation for monastic life and for devoted lay people unattached to families. The eight precepts put together number eight and nine and omit the tenth. Lay people may observe the eight precepts on Buddhist festival days. Ordained Theravada monks undertake no less than 227 precepts, which are not listed here.

I undertake to observe the precept to abstain from ...

1. ...harming living beings.
2. ...taking things not freely given.
3. ...sexual misconduct.
4. ...false speech.
5. ...intoxicating drinks and drugs causing heedlessness.
6. ...taking untimely meals.
7. ...dancing, singing, music and watching grotesque mime.
8. ...use of garlands, perfumes and personal adornment.
9. ...use of high seats.
10. ...accepting gold or silver.

(adapted from The Word of the Buddha, Niyamatolika, The Buddhist Publication Society, 1971, p xii)

The above phrasing of the precepts is very concise and leaves much open to interpretation. One might ask, for example, what exactly constitutes false speech, what are untimely meals, what constitutes sexual misconduct, or whether a glass of wine causes heedlessness. And, the grotesque mime watching of the seventh precept sounds perhaps a bit outdated. The Buddhist master Thich Nath Hanh has formulated The Five Mindfulness Trainings, which are an adaptation of the first five Buddhist precepts. These are practised by Buddhists of the Lam Te Dhyana school. By virtue of their sensible phrasing and their relevance to modern lifestyle, these "trainings" provide a valuable foundation of ethics for all of humanity.
The Five Mindfulness Trainings
(according to Thich Nath Hanh, www.plumvillage.org)

-First Training-
Aware of the suffering caused by the destruction of life, I am committed to cultivating compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking, and in my way of life.

-Second Training-
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to cultivate loving kindness and learn ways to work for the well-being of people, animals, plants, and minerals. I am committed to practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth.

-Third Training-
Aware of the suffering caused by sexual misconduct, I am committed to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families, and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct.

-Fourth Training-
Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivate loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I am committed to learn to speak truthfully, with words that inspire self-confidence, joy, and hope. I am determined not to spread news that I do not know to be certain and not to criticise or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I will make all efforts to reconcile and resolve all conflicts, however small.

-Fifth Training-
Aware of the suffering caused by unmindful consumption, I am committed to cultivate good health, both physical and mental, for myself, my family, and my society by practising mindful eating, drinking, and consuming. I am committed to ingest only items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practising a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.

The Wheel of Life

In the Samyutta-nikaya, the Buddha spoke of discovering dependent arising after six years of ascetic practice. Following are what the Buddha said in the Pali suttas:

Bhikkhus, before I became enlightened and was still a bodhisattva, I had already realized that all sentient beings experienced suffering in birth, old age, death, and rebirth. If the sentient beings do not know the method for the cessation of suffering, how are they supposed to be free of suffering?

Bhikkhus, I asked, “Why is there old age and death? What are the causal conditions for old age and death?” Because I skillfully endeavored on mind training, I developed Wisdom sight.

Birth is condition to Aging & Death. Aging & Death comes from Birth.
Becoming is condition to Birth. Birth comes from Becoming.
Clinging is condition to Becoming. Becoming comes from Clinging.
Craving is condition to Clinging. Clinging comes from Craving.
Feeling is condition to Craving. Craving comes from Feeling.
Contact is condition to Feeling. Feeling comes from Contact.
Six Sense Bases is condition to Contact. Contact comes from Six Sense Bases.
Name-and-Form is condition to Six Sense Bases. Six Sense Bases comes from Name-and-Form.
Consciousness is condition to Name-and-Form. Name-and-Form comes from Consciousness.
Volitional Action is condition to Consciousness. Consciousness comes from Volitional Action.
Ignorance is condition to Volitional Action. Volitional Action comes from Ignorance.

Thereafter, I meditated on it again in another way:

Ignorance is condition to Volitional Action.
Volitional Action is condition to Consciousness.
Consciousness is condition to Name-and-Form.
Name-and-Form is condition to Six Sense Bases.
Six Sense Bases is condition to Contact.
Contact is condition to Feeling.
Feeling is condition to Craving.
Craving is condition to Clinging.
Clinging is condition to Becoming.
Becoming is condition to Birth.
Birth is condition to Aging & Death.

Bhikkhus, the people have never heard of wisdom that conquers suffering. The Wisdom sight, Dhamma eye, and brilliance have all come about within me.


Bhikkhu_Buddhadasa_Paticcasamuppada

In Buddhism, the chain of causation that leads from rebirth to death. Existence is seen as an interrelated flux of transient events that occur in a series, one producing another, usually described as a chain of 12 links: (1) ignorance, which leads to (2) faulty perceptions of reality, which provide the structure of (3) knowledge, which addresses (4) name and form, or the principle of individual identity and the sensory perception of an object, experienced through (5) the six domains (the five senses and their object, along with the mind), whose presence leads to (6) contact (between objects and the senses), followed by (7) sensation, which, being pleasant, leads to (8) thirst and then (9) grasping (as of sex partners), which leads to (10) the process of becoming, culminating in (11) birth, and at last (12) old age and death.

ORIGINS OF THE BUDDHIST WHEEL OF LIFE

The Wheel of Life originated in the time of Buddha Siddhartha Gautama who was also referred to as Buddha Shakamuni, or the publicly known historical figure who created and first realised the system of Buddhism as we know it today. Buddha Gautama is considered to have lived in the period approximately 563BC near Benares in Northern India.

During his life Buddha Gautama travelled and taught and was used as wise counsel by many Kings, Princes and rulers of kingdoms that existed in this time and area. The history of Buddha was maintained both through oral tradition from teacher to disciple in an unbroken lineage, and also by the scholarly system of teachers and students recording teachings, and events into Sutras or written works, teachings and their commentaries. Over time various lineages of Buddhism developed in this way and each created and preserved their own teachings and commentaries, where each system of Buddhism had emphasis on certain practices and wisdoms.

One such sutra is the Extensive Enjoyment Sutra. In this sutra it is explained that a king called Bimbisara (or Bimbasara depending on the Sutra), once received a marvellous gift from a friend.

The giver of that gift was very wealthy and did not have need for any materialistic objects. The king who had received the gift  thought long and hard about what would be an appropriate return gift that would honour the giver of the original gift. Knowing that the other person was from a kingdom that was irreligious, the king consulted Buddha Gautama.

The Buddha’s clairvoyance and other gifts enabled him to discern that the other person was ripe to receive and hear the teachings of Buddhism(Dharma). Buddha explained to the king how to draw the Wheel of Life in all its intricate detail. As with a mandala there is nothing included in the picture which is not profoundly wise or symbolic and enables the viewer to contemplate and directly meditate on its contents for advancing wisdom and realisations.

Once the picturegram was complete the king was instructed to give the Wheel of Life to his friend and that “he would definitely be satisfied” as a result. The story goes that upon receiving the Wheel of Life this person developed a special feeling even though completely ignorant of Buddhist and religious matters. When this person read the 4 line verse at the bottom of the Wheel of Life he immediately understood the meaning of the Wheel of Life. This in turn caused him to develop certain special Buddhist realised minds of renunciation and gained a direct realisation of emptiness. This in turn led to the entire kingdom over time converting to the spiritual paths of Buddhism.

The Wheel of Life is considered one of the most profound of all the Buddhist teachings for it encapsulates the primary and advanced teachings of Buddhism regarding the subtle realities of life in its reincarnating principles and environments. The Wheel of Life contains all the essential teachings of Buddhism and is a most profound instrument of teaching and depiction of the interrelated doctrines of Buddhism.

The 6 realms of rebirth represent the destinations that the wandering awareness principle of the mind that survives death, can be attracted to as a place of rebirth. It is stated that after death our mind awareness principle survives and wanders in a bardo or state of in-between death and our next life. In this 49 day period each realm appears as 6 dim lights to the mind awareness and if the mind does not liberate itself at this point it is basically destined to take rebirth in one of those 6 realms based on designated karmic laws.

The visions that appear to the mind in this bardo state, or state between the time of death of the previous life, and the next rebirth, are hostile forms of the intellect and deceptive visionary images. If the mind is not trained and realised from meditative and wisdom practices in past lives, then there is a strong chance that mind will take rebirth in one of the 6 realms that the Wheel of Life depicts.

This is why Buddhists spend all their lives preparing for death. They act to cleanup and purify bad karma and also build good karma through deeds and practices, whilst also preparing their mind with meditations and practices for the journey through the bardo state after death to achieve either liberation or at least a fortunate or higher rebirth.

Many commentaries on the Wheel of Life focus primarily on the 6 depicted realms of rebirth, and the 3 mental factors or poisons of hatred, attachment and ignorance, as the primary focus of discussion, contemplation and meditation.

The Wheel of Life is also lesser understood as an explanation of the states of mind that we each suffer daily in the continuum of our bodymind throughout our human life, and also as an expression of the key psychological and embodied states of being that humans suffer in the karmic outcome of being born in the human realm of suffering.

The Wheel of Life is far more than a profound commentary of the types of reincarnation or samsaric rebirth into spiritual planes of existence. It directly shows the key bodymind archetypes that humans develop in our growth from conception up to adulthood. There are key embodied and key emotional/mental factors and defences that arise in this process that are depicted in the Wheel of Life that will be highlighted in this article.

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Stages of meditation by Kamalashila

"Stages of meditation" is an ancient meditation text book that influenced the meditation practices over a thousand years. It is a written by a ninth century Indian scholar and meditator Kamalashila. Here are some excerpts.

How to develop equanimity
All sentient beings desire happiness and do not desire misery. Think deeply about how, in this beginningless cycle of existence, there is not one sentient being who has not been my friend and relative hundreds of times. Therefore, since there is no ground for being attached to some and hating others, I shall develop a mind of equanimity toward all sentient beings. Begin the meditation on equanimity by thinking of a neutral person, and then consider people who are friends and foes.

Loving-kindness
After the mind has developed, equanimity toward all sentient beings, meditate on loving-kindness. Moisten the mental continuum with the water of loving-kindness and prepare it as you would a piece of fertile ground. When the seed of compassion is planted in such a mind, germination will be swift, proper, and complete. Once you have irrigated the mindstream with loving-kindness, meditate on compassion.

Compassion
The compassionate mind has the nature of wishing all suffering beings to be free from suffering. Meditate on compassion for all sentient beings, because the beings in the three realms of existence are intensely tortured by the three types of sufferings in various forms. ... We can also see animals suffering in many miserable ways; they eat each other, become angry, and are hurt and killed. We can see that human beings too, experience various acute kinds of pain. Not able to find what they want, they are resentful and harm each other. They suffer the pain of losing the beautiful things they want and confronting the ugly things they do not want, as well as pain of poverty.

There are those whose minds are bound by various fetters of disturbing emotions like craving desire. Others are in turmoil with different types of wrong views. These are all causes of misery; therefore they are always painful, like being on a precipice.

Meditation on loving-kindness with friends and people you are font of. It has the nature of wishing that they meet with happiness. Gradually extend the meditation to include strangers and even your enemies. Habituating yourself to compassion, you will gradually generate a spontaneous wish to liberate all sentient beings. Therefore, having familiarized yourself with compassion as the basis, meditate on the awakening mind of bodhichitta.

The prerequisites for the development of calm abiding
The prerequisites necessary for the development of calm abiding meditation are: to live in a conducive environment, to limit your desires and practices contentment, not being involved in too many activities, maintaining pure moral ethics, and fully eliminating attachment and all other kinds of conceptual thoughts.

About conducive environment
A conducive environment should be known by these five characteristics providing easy acess to food and clothes, being free of evil beings and enemies, being free from disease, containing good friends who maintain moral ethics and who share similar views and being visited by few people in the daytime and with little noise at night.

Limiting your desires refer to no being excessively attached to many or good clothes such as religious robes, and so fourth. The practices of contentment means always being satisfied with any little thing, like inferior religious robes, and so fourth.

Meditation posture
He should sit in the full lotus posture of Vairochana, or the half lotus posture, on a comfortable cushion. The eyes should not be too widely opened or too tightly closed. Let them focus on the tip of the nose. The body should not be bent forward or backward. Keep it straight and turn the attention inwards. The shoulders should rest in their natural position and the head should not lean back, forward, or to either side. The nose should be in line with the navel. The teeth and lips should rest in their natural state with the tongue touching the upper palate. Breathe very gently and softly without causing any noise, without laboring, and without unevenness. Inhale and exhale naturally, slowly, and unnoticeably.

Calm abiding
Calm abiding meditation should be achieved first. Calm abiding is that mind which has overcome distraction to external objects, and which spontaneously and continuously turns toward the object of meditation with bliss and pliancy.

When the mind has been repeatedly engaged in this way and physical and mental pliancy has been achieved, that mind is called calm abiding. This is how Bodhisattvas properly seek the calmly abiding mind.

Special insight
When the Bodhisattva has achieved physical and mental pliancy and abides only in them, he eliminates mental distraction. The phenomenon that has been contemplated as the object of inner single-pointed concentration should be analyzed and regard as like reflection. This reflection or image, which is the object of single-pointed concentration, should be thoroughly discerned as an object of knowledge. It should be completely investigated and thoroughly examined. Practice and patience and take delight in it. With proper analysis observe and understand it. This is what is known as special sight. Thus, Bodhisattvas are skilled in the ways of special insight.

Introspection
In this way place the mind on the object of your choice and, having done so, repeatedly and continuously place the mind. Having placed the mind in this way, examine it and check whether it is properly focused on the object. Also check for dullness and see whether the mind is being distracted to external objects.

Antidote to dullness
If the mind is found to be dull due to sleepiness and mental torpor or if you fear that dullness is approaching, then the mind should attend to a supremely delightful object such as an image of the Buddha, or a notion of light. In this process, having dispelled dullness the mind should try to see the object very clearly.

Recognizing dullness
You should recognize the presence of dullness when the mind cannot see the object very clearly, when you feel as if you are blind or in a dark place or that you have closed your eyes. If, while you are in meditation, you mind chases after qualities of external objects such as form, or turns its attention to other phenomena, or is distracted by desire for an object you have previously experienced, or if you suspect distraction is approaching, reflect that all composite phenomena are impermanent. Think about suffering and so forth, topics that will temper the mind.

In this process, distraction should be eliminated and with the rope of mindfulness and alertness the elephant-like mind should be fastened to the tree of the object of meditation. When you find that the mind is free of dullness and excitement and that in naturally abides on the object, you should relax your effort and remain neutral as long as it continues thus.

You should understand that calm abiding is actualized when you enjoy physical and mental pliancy through prolonged familiarity with the meditation, and the mind gains the power to engage the object as it chooses.

Suchness
What is suchness like? It is the nature of all phenomena that ultimately they are empty of the self persons and the self of phenomena. This is realized through the perfection of wisdom and not otherwise. The unraveling of the thought sutra reads, "O Tathagata, by whish perfection do Bodhisattvas apprehend the identitylessness of phenomena? "Avalokiteshvara, it is apprehended by the perfection of wisdom," therefore, meditate on wisdom while engaging in calm abiding.

Yogi should analyze in the following manner: a person is not observed as separate from the mental and physical aggregates, the elements and sense powers. Nor is a person of the nature of the aggregates and so forth, because the aggregates and so forth have the entity of being many and impermanent. Others have imputed the person as permanent and single. The person as a phenomenon cannot exist except as one or many, because there is no other way of existing. Therefore, we must conclude that the assertion of the worldly "I" and "mine" is wholly mistaken.

Selflessness
Meditation on the selfness of phenomena should also be done in the following manner: phenomena in short, are included under the five aggregates, the twelve sources of perception, and the eighteen elements. The physical aspects of the aggregates, sources of perception, and elements are, in the ultimate sense, nothing other than aspects of the mind. This is because when they are broken into subtle particles and the nature of the parts of these subtle particles is individually examined, no definite identify can be found.

Nature of mind
In the ultimate sense, the mind too cannot be real. How can the mind that apprehends only the false nature of physical form and so forth, and appears in various aspects, be real? Just as physical forms and so forth are false, since the mind does not exist separately from physical forms and so forth, which are false, it too is false. Just as physical forms and so forth possess various aspects, and their identities are neither one nor many, similarly, since the mind is not different from them, its identity too is neither one nor many. Therefore, the mind by nature is like an illusion.

Analysis with wisdom
Those who do not meditate with wisdom by analyzing the entity of things specially, but merely meditate on the elimination of mental activity, cannot avert conceptual thoughts and also cannnot realize idenitylessness because they lack the light of wisdom. If the fire of consciousness knowing phenomena as they are is produced from individual analysis of suchness, then like the fire produced by rubbing wood it will burn the wood of conceptual thought. The Buddha has spoken in this way.

Phenomena are depend on causes and conditions
It is not possible for omniscience to be produced without causes, because if it were everything could always be omniscient. If things were produced without reliance on something else, they could exist without constraint- there would be no reason why everything could not be omniscient. Therefore, since all functional things arise only occasionally, they depend strictly on their causes. Omniscience too is rare because it does not occur all the times and in all places, and everything cannot become omniscient. Therefore, it definitely depends on causes and conditions.

More herehttp://www.meditationgeek.org/2010/03/stages-of-meditation-by-kamalashila.html

Lam Rim & Death Meditation

The actual way to take full advantage of a life of leisure and opportunity
Reflecting on death and impermanence is very important because human
beings are very stubborn. The Buddha first taught us about the precious
human rebirth for us to know our potential and then he taught death &
impermanence in order for us to take full advantage of such a rebirth and not
waste it away - GTZ

Training the mind in the stages of the path shared with small capability
beings - the actual training of the small capability being. Developing a state
of mind that strives diligently for the sake of future lives through –
Mindfulness of death, reflecting that you will not remain long in this world
–
• The faults of not remembering death
• The benefits of remembering death
• The type of mindfulness of death that one should develop
• How to cultivate mindfulness of death –

→ Death is certain – death cannot be avoided, life cannot be extended
and constantly diminishes, little time for Dharma practice

→ Time of death is uncertain – life span is uncertain, cause of death are
many and causes of life are few, one’s body is fragile

→ At the time of death, nothing helps except Dharma – friends, resources/
possessions and body cannot help

The problem with us is that we see that which is contaminated as pure; we
indulge in our senses thinking all of it is happiness when it is actually suffering;
we think that what we encounter is lasting but is actually impermanent.
Instead, one should always think “I will definitely depart from this life where
I will have to leave everything behind”.  Due to not thinking about death, we
boldly commit negative karma for the sake of this-life, samsaric aims.
There are many benefits to cultivating mindfulness of death e.g. we are able
to eliminate attachment, ignorance, pride, negative actions. If we do not
eliminate these, we cannot gain freedom and lasting happiness.

Death is certain – all living beings, even the great ones, have left their
bodies, why not us? Our lives cannot be extended and is constantly being
diminished.  The longest lifespan is little more than 100 years, yet half our
lives are spent sleeping, the other half spent securing livelihood and family,
then the suffering of old age comes quickly with ailments like anxiety, sorrow,
Alzheimer’s, mental instability. Unless we have a strong imprint of Dharma
in our lives, there is no opportunity to practice Dharma. Thus we must use
the little time we have to learn and practice Dharma.

Time of death is uncertain  -  We never think “I will die today”.  We
continuously focus on this life and prepare to remain in this life, rather than
prepare for the next life which is certain to come.  Some people are seen
in the morning and are no longer alive in the evening; some children die
before parents. Causes for prolonging life are few (even too much vitamins
can bring harm) and those that end life are many. Life is fragile like a water
bubble. Relying on doctors to prolong our lives is a fantasy used to distract
ourselves from thinking about the reality of death.

 At time of death, nothing helps except Dharma  - We have spent our entire
lives taking care of our bodies and yet it will cease. Family & friends and
possessions cannot help us avert death.  Inviting numerous Sangha to recite
prayers or placing relics in one’s mouth at one’s deathbed may present 114
positive conditions for higher rebirth but cannot guarantee a higher rebirth.
It all depends on the deceased person’s karma at the time of death. Except
for virtue or non-virtue, nothing else will follow you. Know this well and act
accordingly - GTZ

Download lamrim.pdf



This is the Nine Point Meditation on Death. Its outline is organized around three roots, nine reasons and three decisions.

First root: Contemplation that death is definite.
1. because death will definitely come and therefore cannot be avoided
2. because our lifespan cannot be extended and diminishes unceasingly
3. because even when we are alive there is little time to practice
First decision: I must practice.

Second root: Contemplation that the time of death is indefinite.
4. because our lifespan in this world is indefinite
5. because the causes of death are very many and the causes of life are few
6. because the time of death is uncertain due to the fragility of the body
Second decision: I must practice now.

Third root: Contemplation that at the time of death nothing helps except practice.
7. because at the time of death our friends are of no help
8. because at the time of death our wealth is of no help
9. because at the time of death our body is of no help
Third decision: I will practice non-attachment to any of the wonderful things of this life.


As His Holiness the Dalai Lama says:
"Mere knowledge of the process of death and practices concerned with it is not sufficient; you must gain familiarity with these over months and years. If now, when the senses are still clear and mindfulness has not degenerated, your mind is not made serviceable to and familiar with the way of virtue, it will be difficult--when dying--for the mind to proceed of its own accord on a strange path. When dying, you may be physically weak from illness and mentally depressed from terrible fear. Therefore it is necessary to become intimate with the practices related to dying."

/lam-rim-nine-point-death-meditation

Tsonkhapa - The Three Principal Aspects of the Path

Expressing the Homage 
I bow down to my perfect gurus.

The Promise to Compose
[1] The essential meaning of the Victorious Ones’ teachings,
The path praised by all the holy Victors and their Children,
The gateway of the fortunate ones desiring liberation –
This I shall try to explain as much as I can.

Persuading to Listen
[2] Those who are not attached to the pleasures of circling [samsara],
Who strive to make freedom and endowments meaningful,
Who entrust themselves to the path pleasing the Victorious Ones –
You fortunate ones: listen with a calm mind.

The Purpose of Generating Renunciation
[3] Without the complete intention definitely to be free from circling,
There is no way to pacify attachment seeking pleasurable effects in the ocean of circling.
Also, by craving for cyclic existence, embodied beings are continuously bound.
Therefore, at the very beginning seek renunciation.

How to Generate Renunciation
[4] Freedom and endowments are difficult to find
And life has no time to spare.
By gaining familiarity with this,
Attraction to the appearances of this life is reversed.

By thinking over and over again
That actions and their effects are unbetraying,
And repeatedly contemplating the miseries of cyclic existence,
Attraction to the appearances of future lives is reversed.

The Definition of Having Generated Renunciation 
[5] When, by having trained in that way,
There is no arising, even for a second,
Of attraction to the perfections of cyclic existence,
And all day and night the intention seeking liberation arises –
Then the thought of renunciation has been generated.

The Purpose of Generating the Mind of Enlightenment
[6] Even if renunciation has been developed,
If it is not possessed by the mind of enlightenment
It does not become the cause of the perfect bliss of unsurpassed enlightenment.
Therefore the wise generate the supreme mind of enlightenment.

How to Generate the Mind of Enlightenment 
[7] Swept away by the current of the four powerful rivers,
Tied by the tight bonds of karma, so hard to undo,
Caught in the iron net of self-grasping,
Completely enveloped by the total darkness of ignorance,

[8] Endlessly reborn in cyclic existence,
Ceaselessly tormented by the three sufferings –
Thinking that all mothers are in such a condition,
Generate the supreme mind of enlightenment.

The Definition of Having Generated the Mind of Enlightenment 

[8a]¹ In short,
If like the mother whose cherished son has fallen into a pit of fire
And who experiences even one second of his suffering as an unbearable eternity,
Your reflection on the suffering of all mother sentient beings
Has made it impossible for you to bear their suffering for even one second
And the wish seeking enlightenment for their sake arises without effort,
Then you have realized the supreme precious mind of enlightenment.

The Reason to Meditate on the Right View
[9] Without the wisdom realizing ultimate reality,
Even though you have generated renunciation and the mind of enlightenment
You cannot cut the root cause of circling.
Therefore, attempt the method to realize dependent arising.

Showing the Right View
[10] One who sees the cause and effect of all phenomena
Of both cyclic existence and the state beyond sorrow as forever unbetraying,
And for whom any object trusted in by the grasping mind has completely disappeared,
Has at that time entered the path pleasing the Buddhas.

The Definition of Not Having Completed the Analysis of the Right View
[11] If the appearance of dependent relation,
Which is unbetraying, is accepted separately from emptiness,
And as long as they are seen as separate,
Then one has still not realized the Buddha's intent.

The Definition of Having Completed the Analysis of Right View
[12] If [these two realizations] are happening simultaneously without alternation,
And from merely seeing dependent relation as completely unbetraying
The definite ascertainment comes that completely destroys
The way all objects are apprehended [as truly existent],

At that time the analysis of the ultimate view is complete.

The Particular Special Quality of the Prasangika View
[13] Furthermore, appearance eliminates the extreme of existence
And emptiness eliminates the extreme of non-existence.
If you realize how emptiness manifests in the manner of cause and effect
Then you are not captivated by wrong notions holding extreme views.

Having Gained Definite Ascertainment, Advice on Pursuing the Practice
[14] In this way you realize exactly
The vital points of the three principal aspects of the path.
Resort to seeking solitude, generate the power of effort,
And quickly accomplish your final goal, my child.

http://www.lamayeshe.com/

Bodhisattva Attitude - Lama Zopa Rinpoche

Generate bodhicitta to achieve Vajrasattva, the Great Victorious One, for all sentient beings

This last line is the special motivation to practice tantra, to achieve the unii ed state of Vajradhara or full enlightenment in the quickest way possible for sentient beings. His Holiness Serkong Tsenshab Rinpoche explained that Vajrasattva, the Great Victorious One (Dorje Sempa Gyälpoche), has both an interpretive and a dei nitive meaning.

 The rough meaning of this is:
Generate bodhicitta to achieve enlightenment for all sentient beings.

The Kadampa teachings explain the reason for doing this:

I is the root of all negative karma; it is to be instantly thrown very far away. Others are the originator of my enlightenment; they are to be immediately cherished.

Bodhisattva Attitude – How to Decicate Your Life to Others by Lama Zopa Rinpoche  brings together several motivations taught by Lama Zopa Rinpoche to be used first thing each morning to generate a bodhicitta motivation. Rinpoche particularly emphasizes the need for have a very clear direction and purpose in life.  Enlightenment depends on first generating bodhicitta, and training our minds in these motivations and in the bodhisattva attitude helps us to do that. In some ways, these Bodhisattva Attitude verses are reminiscent of the famous prayer attributed to St. Francis, which directs our lives to selfl essness and altruism. Similarly, this bodhisattva attitude opens our hearts to others and directs our minds towards enlightenment. This free ebook was just finished (2012), download it here (276 pages/11.6 Mb):

Bodhisattva Attitude

The Buddha's instruction for Bahiya

Bāhiya, saw the Blessed One going for alms in Sāvatthī — serene & inspiring serene confidence, calming, his senses at peace, his mind at peace, having attained the utmost tranquility & poise, tamed, guarded, his senses restrained, a Great One (nāga). Seeing him, he approached the Blessed One and, on reaching him, threw himself down, with his head at the Blessed One's feet, and said, "Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss."

When this was said, the Blessed One said to him, "This is not the time, Bāhiya. We have entered the town for alms."

A second time, Bāhiya said to the Blessed One, "But it is hard to know for sure what dangers there may be for the Blessed One's life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss."

A second time, the Blessed One said to him, "This is not the time, Bāhiya. We have entered the town for alms."

A third time, Bāhiya said to the Blessed One, "But it is hard to know for sure what dangers there may be for the Blessed One's life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss."

"Then, Bāhiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bāhiya, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress."[2]

1 - In reference to the seen, there will be only seen.

1 - There is no self seeing. Just images

2 - In reference to the heard, only the heard.

2 - There is no self hearing. Just sounds

3 - In reference to sensations, only the sensed.

3 - There is no self sensing. Just sensations.

4 - In reference to cognition, only the cognition.

4 - There is no self observing/percepting. Just observation

There is thinking, no thinker

There is hearing, no hearer

There is seeing, no seer

In thinking, just thoughts

In hearing, just sounds

In seeing, just forms, shapes and colors.

http://www.accesstoinsight.org/tipitaka/kn/ud/ud.1.10.than.html

http://www.dhammawheel.com/viewtopic.php?f=17&t=7658#p121417

http://awakeningtoreality.blogspot.com/2009/03/on-anatta-emptiness-and-spontaneous.html

Anapanasati Sutta: Mindfulness of Breathing

Mindfulness of In-&-Out Breathing

"Now how is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?

"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore.[1] Always mindful, he breathes in; mindful he breathes out.

"[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' [2] Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' [3] He trains himself, 'I will breathe in sensitive to the entire body.'[2] He trains himself, 'I will breathe out sensitive to the entire body.' [4] He trains himself, 'I will breathe in calming bodily fabrication.'[3] He trains himself, 'I will breathe out calming bodily fabrication.'

"[5] He trains himself, 'I will breathe in sensitive to rapture.' He trains himself, 'I will breathe out sensitive to rapture.' [6] He trains himself, 'I will breathe in sensitive to pleasure.' He trains himself, 'I will breathe out sensitive to pleasure.' [7] He trains himself, 'I will breathe in sensitive to mental fabrication.'[4] He trains himself, 'I will breathe out sensitive to mental fabrication.' [8] He trains himself, 'I will breathe in calming mental fabrication.' He trains himself, 'I will breathe out calming mental fabrication.'

"[9] He trains himself, 'I will breathe in sensitive to the mind.' He trains himself, 'I will breathe out sensitive to the mind.' [10] He trains himself, 'I will breathe in satisfying the mind.' He trains himself, 'I will breathe out satisfying the mind.' [11] He trains himself, 'I will breathe in steadying the mind.' He trains himself, 'I will breathe out steadying the mind.' [12] He trains himself, 'I will breathe in releasing the mind.' He trains himself, 'I will breathe out releasing the mind.'[5]

"[13] He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.' [14] He trains himself, 'I will breathe in focusing on dispassion [literally, fading].' He trains himself, 'I will breathe out focusing on dispassion.'[15] He trains himself, 'I will breathe in focusing on cessation.' He trains himself, 'I will breathe out focusing on cessation.' [16] He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.'

"This is how mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.

The Four Frames of Reference

"And how is mindfulness of in-&-out breathing developed & pursued so as to bring the four frames of reference to their culmination?

 "[1] On whatever occasion a monk breathing in long discerns, 'I am breathing in long'; or breathing out long, discerns, 'I am breathing out long'; or breathing in short, discerns, 'I am breathing in short'; or breathing out short, discerns, 'I am breathing out short'; trains himself, 'I will breathe in...&... out sensitive to the entire body'; trains himself, 'I will breathe in...&...out calming bodily fabrication': On that occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you, monks, that this — the in-&-out breath — is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"[2] On whatever occasion a monk trains himself, 'I will breathe in...&...out sensitive to rapture'; trains himself, 'I will breathe in...&...out sensitive to pleasure'; trains himself, 'I will breathe in...&...out sensitive to mental fabrication'; trains himself, 'I will breathe in...&...out calming mental fabrication': On that occasion the monk remains focused onfeelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you, monks, that this — careful attention to in-&-out breaths — is classed as a feeling among feelings,[6] which is why the monk on that occasion remains focused on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"[3] On whatever occasion a monk trains himself, 'I will breathe in...&...out sensitive to the mind'; trains himself, 'I will breathe in...&...out satisfying the mind'; trains himself, 'I will breathe in...&...out steadying the mind'; trains himself, 'I will breathe in...&...out releasing the mind': On that occasion the monk remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I don't say that there is mindfulness of in-&-out breathing in one of lapsed mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"[4] On whatever occasion a monk trains himself, 'I will breathe in...&...out focusing on inconstancy'; trains himself, 'I will breathe in...&...out focusing on dispassion'; trains himself, 'I will breathe in...&...out focusing on cessation'; trains himself, 'I will breathe in...&...out focusing on relinquishment': On that occasion the monk remains focused onmental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He who sees with discernment the abandoning of greed & distress is one who watches carefully with equanimity, which is why the monk on that occasion remains focused on mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"This is how mindfulness of in-&-out breathing is developed & pursued so as to bring the four frames of reference to their culmination.

The Seven Factors for Awakeninghttp://www.accesstoinsight.org

Siṅgāla Sutta

This discourse was given by the Buddha at Rājagaha for the edification of a young man named Siṅgāla. The youth Siṅgāla used to worship the six cardinal points, namely, the east, the south, the west, the north, the nadir and the zenith in obedience to the last advice given by his dying father. The Buddha explained to the young man that according to his teaching the six directions were: the east standing for parents; the south standing for teachers; the west standing for the wife and children; the north standing for friends and associates; the nadir standing for servants, employees; the zenith standing for samaṇas, brāhmaṇas.

The Buddha explained further that the six social groups mentioned in the discourse were to be regarded as sacred and worthy of respect and worship. One worshipped them by performing one’s duties towards them. Then these duties were explained to the youth Siṅgāla.http://www.tipitaka.org/eot#12