4. What Do All These Different Meditation Techniques Mean?

The top 10 posts in this section describe a way of using meditation in following the Noble Path and to attain the Sōtapanna stage of Nibbāna. The rest of the posts in this section are on possible meditation subjects and together with other posts at the site can be used to clarify unresolved questions, and to gain samādhi. It is recommended that the first 11 posts be followed in that order, at least initially.

1. Buddha Dhamma is focused on purifying the mind of greed, hatred, and ignorance. A pure mind does not attach to even a trace of material form and has attained Nibbāna. As the mind is purified, it gains nirāmisa sukha which can be experienced at various levels  from the beginning. If one can “stick to” this program for a couple of months, and then one can look back and see the change in oneself; one should have a more peaceful, quiet mind that has “cooled down”.

  • A mind is impure because it attaches to “things in this world” with the misconception that things in this world (31 realms) can be maintained to one’s satisfaction, i.e., with the perception of nicca. Thus the prevailing mindset is that happiness (sukha) should be attained by employing any means. And once attained it can be maintained and thus one is in total control of one’s affairs (atta).
  • These three misconceptions of nicca, sukha, atta are the three culprits that keep us bound to “this world” of 31 realms, i.e., bound to the endless rebirth process in sansara. What the Buddha showed was that the actual reality of “this world” is described by the three characteristics of anicca, dukkha, anatta: No matter how hard we try, we cannot maintain things to our satisfaction in the long term (anicca), thus we get distraught (dukkha), and thus we are not in control (anatta).

2. I am NOT saying that one should not work hard to get educated and get a good job. That MUST be done; one cannot have a peace of mind if one is hungry and homeless. But we also need to be aware of the FACT that all mundane achievements are temporary; even if we get a live this life without a major catastrophe, we have to leave all behind when we die.

  • One acts with greed, hate, and ignorance and makes the mind impure because of the wrong perceptions of nicca, sukha, atta. One is willing to do immoral acts to get some temporary satisfaction, because one does not see the bad consequences of such actions. However, when one truly understands the reality, i.e., anicca, dukkha, anatta, one is automatically prevented from doing such immoral acts even compulsively.
  • For that stage to be reached, one has to train one’s mind to “take in the good” and “reject the bad”; one needs to change one’s habits and this is done basically with the ānapānasati meditation.

The following is a logical  sequence for meditation:

3. First one needs to sort out what is good and what is bad, and the consequences of good and bad actions. This is why the vision, sammā ditthi, comes first in the Noble Eightfold Path, and this is done by “sorting out the good from the bad”.

  • Vipassanā (vi+passa means sort and discard, where “vi” is to sort out and “passa” is to discard) and vidassanā (vi+dassana means sort out by clear vision, where “dassana” means the vision) mean the same thing: understand Buddha Dhamma and acquire the vision needed to be able to sort out the “good” from the “bad”.
  • I cannot emphasize enough the importance of vipassanā (vidassanā) or insight meditation. Without the “correct” vision, one could strive for the whole lifetime and not get anywhere: one has to understand the true nature of this world (anicca, dukkha, anatta), the Four Noble Truths, and the Noble Eightfold Path. It is not memorization, but understanding that counts.

4. A huge amount of defilements are removed from one’s mind with this insight meditation: to understand the “anicca nature of this world”. It is the first type of meditation that is needed. One can attain the Sōtapanna stage without doing any other types of meditation discussed below. The Buddha once took a bit of soil to a fingertip and told the bhikkhus that,  “if the amount of defilements a Sōtapanna needs to get rid of is comparable to this amount of soil, then a normal human being has to get rid of an equivalent to the soil in the whole Earth”.

  • That is not a misprint or an exaggeration. A Sōtapanna is bound to attain Nibbāna within a maximum of seven “bhava”, whereas a normal human being could be trapped in the rebirth process for trillions of years to come. We all have been through the rebirth process for uncountable trillions of years; see, “Infinity -How Big is It?”.
  • Many people say, “I do like my life. Why would I not want to be reborn?”. The problem is that future rebirths may not be in the human realm. We have no idea what we have done in past lives. Thus even if we live a perfectly moral life, there are no guarantees that we will get a good rebirth. This is why understanding kamma, rebirth, etc via insight meditation is important.

5. How does one do the insight meditation? Listening to discourses and reading Dhamma concepts are the two main forms of getting the correct information. Then one could contemplate on those concepts in a sitting meditation. But reading up on Dhamma concepts during a quiet time itself is meditation; also see, “How to Cultivate the Anicca Sanna” and the follow-up post.

  • Once some understanding is reached via vipassanā (vidassanā) bhāvanā or insight meditation, one can start the next two key steps: mettā bhāvanā and various forms of anupassanā bhāvanā.
  • Once one understands the true status of affairs in the wider world of 31 realms, one can really comprehend the amount of suffering that has been hidden from us. With that understanding one can engage in the Ariya mettā bhāvanā, which is an excellent way to pay back our old debts to other beings. This is the second way to purify our minds too.
  • But I hope I have been able to convey the idea that the bulk of work can be done with just insight meditation, contemplating “anicca, dukkha, anatta“. However, doing the other two types of bhāvanā, i.e.,  mettā bhāvanā and ānapānasati, can be helpful for the insight meditation too.

6. The last and third way to purify the mind is via anupassanā. anupassanā means “discard according to the principles learned” (“anu” means according to and “passana” means to get rid of; another meaning of “anu” is defilements, which is applicable too). anupassanā can take various forms: ānapānasati bhāvanā is the foundation. Once “āna” and “āpāna” are sorted out by vipassanā (vidassanā), one needs to engage in ānapānasati all the time. This means one needs to be mindful of what one is about to do, and make sure it is a “right thing to do”.

  • When one starts understanding anicca, dukkha, anatta, one can start doing the aniccānupassanā, dukkhānupassanā, and anattānupassanā, and four more related “anupassanā”. I will elaborate on this later.
  • Satipatthāna bhāvanā (with kayānupassanā, vedanānupassanā, cittānupassanā, and dhammānupassanā) includes all the bhāvanā techniques that we have discussed so far. It is THE ultimate which encompasses everything that is needed to attain some stress relief all the way to attain the Arahanthood. ānapānasati is a big part of the Satipatthāna, and that is all we need to attain the Sōtapanna stage.

7. Thus one could make things simpler by just doing insight meditation, ānapānasati, and the mettā bhāvanā. That is all one needs to do to  have a “better state of mind” or even to become a Sōtapanna.

8. The problem with meditation techniques taught even in Theravada schools these days is that they are either breath meditation or chantings. How can one remove defilements by watching the breath? Even though it can calm the mind, there are no long-term benefits, because watching the breath CANNOT reduce defilements from the mind.

  • Another popular technique is to just contemplate on the impermanence, a popular form of which is to keep repeating something like, “my body is impermanent, it is subjected to decay and death”. Has anyone achieved any progress doing that for even twenty, thirty years? A Buddha does not need to tell us that. All people, belonging to any religion, know those are facts of life.
  • Yet another popular “chanting” is to contemplate the “foulness of the body”. That is not what the Buddha meant by the “patikūla manasikāra bhāvanā“.  Again, everyone knows that our bodies are subject to decay and death; see, “Maha Satipatthana Sutta“.

Next, “Ariya mettā bhāvanā (Loving Kindness Meditation)“, ………….

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