Samadhi - The purity of mind developed through Samadhi is achieved primarily by suppression, not elimination of conditioning
Samadhi - The most important is Samadhi makes the upper levels of the mind crystal - clear, but a deposit of impurities remains in the unconscious.
These latent impurities must be remove the impurities from the depths of the mind, one must practice Vipassana .
It is just as if someone cleans a tank of muddy water by adding a precipitating agent, for example, alum.
The alum causes the mud particles suspended in the water to fall to the bottom of the tank, leaving the water crystal - clear.
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Samadhi In Meditation
The teaching of Buddha is a system for developing self - knowledge as a means to self- transformation.
By at tai ng an experimental understanding of the reality of our own nature, we can eliminate the misapprehension that cause us to act wrongly and to make ourselves unhappy.
We learn to act in accordance with reality and therefore to lead productive, useful,happy lives.
In the " Satipatthana sutta", the Discourse on the Establishing of Awareness, the Bhuddha presented a practical method for developing self-existent knowledge through self-obsevation.This technique is "Vipassana meditate.
Suppose you had the opportunity to free yourself of all worldly responsibilities for a ten days, with a quite,secluded place in which to live , protected from disturbances .
Suppose you had the opportunity to free yourself of all worldly responsibilities for a ten days, with a quite,secluded place in which to live , protected from disturbances .
In this place the basic physical requirements of room and board would be provided for you, and helpets would be on hand to see that you are were reasonably comfortable.
In return you would be expected only to avoid contact with other and ,apart from essential activities, to spend all your walking hours with eyes closed, keeping your mind in a chosen object of attention.
Would you accept the offer ?
Suppose you had simply heard that such an,opportunity existed, and that people like your were not willing but eager to spend their free time in this way.
Suppose you had simply heard that such an,opportunity existed, and that people like your were not willing but eager to spend their free time in this way.
How would you describe their activity?
Navel-gazing, you might say, or contemplation; escapism or spiritual retreat; self-existent intoxication or self-existent searching; introversion or introspection.
Whether the connotation is negative or pisitive ,the common impression of meditation is that it is withdrawal from the world.
Of course there are techniques that function in this way. But meditation need not be an escape. It can also be a means to encounter the world in order to understand it and ourselves.
Every human being is conditioned to assume that the real world is outside, that the way to live life,is by contact with an external reality, by seeking input, physical and mental, from without .
Most of us have never considered severing outward contacts in order to see what happiness insides
The idea of doing so probably sounds like choosing to so end hours staring at the test pattern on a television screen.
We would rather explore the far side of the moon or the bottom of the ocean than the hidden depths within ourselves.
This much is widely accepted, but the problem remains of how to understand and follow the instructions given by the Buddha.
This much is widely accepted, but the problem remains of how to understand and follow the instructions given by the Buddha.
While his words have been preserved in texts of recognized authenticity, the interpretation of the Buddha's meditation instructions is difficult without the context of a living practice.
But if a technique exists that has been maintained for unknown generation ,that offers the very results described by the Buddha, and if it conforms precisely to his instructions and elucidates points in them that have long seemed obscure, then that technique is surely worth investigating. Vipassana is such a method.
But if a technique exists that has been maintained for unknown generation ,that offers the very results described by the Buddha, and if it conforms precisely to his instructions and elucidates points in them that have long seemed obscure, then that technique is surely worth investigating. Vipassana is such a method.
It is a technique extraordinary in its simplicity, its lack of all dogma, and above all in the result it offers.
Vipassana meditation is taught in the course of ten days, open to anyone who sincerely wishes to learn the technique and who is fit to do so physically and mentally.
During the ten days ,participants remains within the area of the course site,having no contact with the outside world.
They refrain from reading, writing, suspend any religious or other practices, working exactly according to instructions given.
For entire period of the course they follow a basis code of morality which includes celibasy and abstention from all intoxicants.
They also maintain silence among themselves for the first nine days of the course, although they are free to discuss meditation problems with the teacher and material problems with the management.
During the course day by day, the meditator discovers that the technique actually works.
Each step in turn may seem an enormous leap, and yet one finds one can do it.
At the end of ten days it becomes clear how long a journey it has been from the beginning of the course. The meditetor has undergone a process analogous to a surgical operation, to lancing a pus-filled wound.
Cutting open the lesion and pressing on it to remove the pus is painful, but unless this is done the wound can never heal.
Once the pus is removed, one is free of it and of the suffering its caused, and can regain full health.
Similarly, by passing through a ten days course, the meditator relives the mind of some of its tensions, and enjoys greater mental health.
The process of Vipassana has worked deep changes within, changes that persist after the end of the course.
The meditator finds that whatever mental strength was gained during the course, whatever was learned,can be applied in daily life for one's own benefit and for the good of others.
Life becomes more harmonious, fruitful, and happy.
It is the all best technique in all meditation which is called" The art of living Vipassana.
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Samadhi Definition
The practice of liberation
Suffering begins because of ignorance of one's own reality.
In the darkness of this ignorance ,the mind reacts to every sensation with liking and disliking, craving and aversion.
Every such reaction creates suffering now and sets in motion a chain of events that will bring nothing but suffering in the future.
How can this chain of cause and effect be broken?
How can this chain of cause and effect be broken?
Somehow, because of past actions taken in ignorance, life has begun, the flow of mind and matter has started.
Should one then commit suicide? No, that will not solve the problem. At the moment of killing oneself the mind is full of misery ,full of aversion.
Whatever comes next will also be full of misery. Such an action can not lead to happiness.
Life has started, and one cannot escape from it.
Then should one destroy the six bases of sensory experience? One could pluck out the eyes, cut out of tongue, destroy the nose and ears.
But how could one destroy the body?
How could one destroy the mind?
Again it would be suicide, which is useless.
Should one destroy the objects of each of the six bases,all the sights and sounds, and so on? This is not possible.
Should one destroy the objects of each of the six bases,all the sights and sounds, and so on? This is not possible.
The universe is full of countless objects :one could never destroy them all. Once the six sensory bases exist,
It is impossible to prevent their contact with their respective objects. And as soon as contact occurs,there is bound to be a sensation.
But this is the point at which the chain can be broken.
The crucial link occurs at the point of sensation. Every sensation gives rise to liking and disliking.
These momentary, unconscious reactions of liking and disliking are immediately multiplied and intensified into great craving and aversion, into attachment, producing misery now and in the future. This becomes a blind habit which one repeats mechanically.
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Samadhi States
By practice of Vipassana meditation (bhavana),however, we develop awareness of every sensation. And we develop equanimity :we do not react.
We examine the sensation dispassionately ,without liking and disliking it,
Without craving aversion,or attachment. Instead of giving rise to fresh reactions ,every sensation now gives rise to nothing but wisdom, panna, insight : This is impermanent, bound to change, arising to pass away. "
The chain has been broken, suffering has been stopped.
The chain has been broken, suffering has been stopped.
There is no fresh reaction of craving or aversion, and therefore no cause from which suffering can arise.
The cause of suffering is the kamma, the mental deed,that is, the blind reaction of craving and aversion, the sankhara.
When the mind is aware of sensation but maintains equanimity, there is such reaction, no cause that will produce suffering .
We have stopped making suffering for ourselves.
The Buddha said,
All sankharas are impermanent.
When you perceive this with true insight,
then you become detached from suffering,
this is the path of purification.
Here the word sankhara has a very wide meaning.
The Buddha said,
All sankharas are impermanent.
When you perceive this with true insight,
then you become detached from suffering,
this is the path of purification.
Here the word sankhara has a very wide meaning.
A blind reaction of the mind is called sankhara, but the results of that action, it's fruit,is also knowns as sankhara, like seed, like fruit.
Everything that we encounter in life is ultimately the result of our own mental actions.
Therefore in the widest sense, sankhara means anything in this conditioned world, whatever has been created, formed, composed.
Hence, "All created things are impermanent, "whether mental or physical, everything in the Universe.
When one observes this truth with experiential wisdom though the practice of Vipassana meditation (bhavana) then suffering disappears,because one turns away from causes of suffering that is, One gives up the habits of craving and aversion.
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Attain Samadhi
This is the path of liberation.
The entire effort is to learn how not to react, how not to produce a new sankhara.
The entire effort is to learn how not to react, how not to produce a new sankhara.
A sensation appears, and liking or disliking begins. This fleeting moment, if we are unaware of it, is repeated and intensified into craving and aversion, becoming a strong emotion that eventually overpowers the conscious mind.
We become caught up in the emotion ,and all our better judgement is swept aside.
The result is that we find ourselves engaged in unwholesome speech and action, harming ourselves and others.
We create misery for ourselves, suffering now and in the future, because of one moment of blind reaction.
But if we are aware at the point where the process of reaction begins --that is, if we are aware of sensation --we can choose not to allow any reaction to occur or to intensify. We observe the sensation without reacting,neither liking nor disliking it.
But if we are aware at the point where the process of reaction begins --that is, if we are aware of sensation --we can choose not to allow any reaction to occur or to intensify. We observe the sensation without reacting,neither liking nor disliking it.
It has no chance to develop into craving or aversion, into powerful emotion that can overwhelm us, it simply arises and passes away.
The mind remains balanced, peaceful. We are happy now, and we can anticipate happiness in the future, because we have not reacted.
This ability not to react is very valuable.
This ability not to react is very valuable.
When we are aware of the sensations within the body, and at the same time maintain equanimity, in those moments the mind is free.
Perhaps at first these may be only a few moments in a meditation period, and the rest of the time the mind remains submerged in the old habit of reaction to sensation, the old round of craving, aversion ,and misery.
Conclusion -
But with repeated practice those few brief moments will become seconds, will become minutes, until finally the old habit of reaction is broken, and the mind remains continuously at peace during the Vipassana meditation practices in samadhi.
This is how suffering can be stopped. This is how we can cease producing misery for ourselves.