VENERATION

PART 04

Right Approach to Meditation

The most significant aspect on the path to Nibbana is meditation. The final element found in
the Noble Eightfold Path is Samadhi (concentration) which derives from meditation. Thus, on
the path to nibbana which culminates in the practice of meditation, Dana (generosity) ranks
first, and Sila (morality) ranks in the middle. So, the path to nibbana comprises of Dana
(generosoty), Sila (morality) and Bhavana (meditation). Nibbana which results from meditation
are twofold.
a) Nibbana which is transient

b) Nibbana which is eternal

Transient nibbana results from Samatha meditation (tranquility meditation), while eternal
nibbana results from Vipassana meditation (insight meditation). Tranquility meditation only
suppresses defilements (kilesa). However, Insight Meditation eradicates defilements
permanently.
Defilements are found in a mind. Defilements tend to ferment and transform to desires in a
mind when defilements are brought to play in the mind constantly. Defilements refresh
themselves when those are utilized constantly. Defilements tend to cease when those are not
brought to play constantly. When an individual comes into contact with defilements, those are
refreshed instantly. Similarly, when an individual ceases to get in touch with defilements, those
get weakened. Dana (morality) helps weaken ones ties with defilements. Sila (morality)
enables one to dispense with defilements. Meditation allows one to get ones mind away from
defilements.
Defilements in our minds get a boost through our sense faculties by way of objects such as
forms (rupa), sounds (sabda), ordour (gandha), taste (rasa) and tactile objects (sparsha). When
we come across these sense objects, our minds experience suffering as defilements also arise
simultaneously at these encounters. As defilements are suppressed, happiness begins to
manifest in the mind. So, we can see that it is the defilements that bring about unhappiness in
the mind. The roots of defilements are lobha (greed), dosa (hatred) and moha (delusion). Lobha
(greed) means yearning (liking, desire). Soon after a yearning arises in the mind, the mind
goes through a process of suffering until this yearning is fulfilled. Hatred means having an
aversion in mind. Until aversion ceases one feels a degree of mental pain greater than the pain
which results from having a yearning in the mind. Whether it is a yearning or an aversion, it is
an outcome of delusion (moha); Delusion based on the notion that one can seek happiness by
accumulating what one likes and getting rid of what one dislikes. However, the only path for
eradication of defilements and seek happiness is to dispense with yearning and be content

with whatever one receives, with a moderate frame of mind. This is known as the Middle
Path(majjima patipada). This path is to be found within the two extremes known as selfmortification(aththakilamathanu yoga) and self-gratification (kamasukhallikanu yoga).
The perfect type of meditation which enables one to identify the nature of the frame of mind
within the middle path is mindfulness on in-and-out breathing (anapasathi bhavana). Ana
refers to the in-breath and apana refers to the out-breath. Therefore, being conscious of the
process of in-breath and out-breath is known as anapana sathi. Mind which arises based on
the object (arammana) of breath is devoid of greed (lobha) and hatred (dosa). Greed ( Lobha)
does not arise as one has unlimited access to air for breathing. Similarly, hatred (dosa) does
not arise as one cannot do without air necessary breathing. In view of this, consciousness
without greed, hatred and delusion solely arises during the anapanasathi meditation. This is a
state of wholesome consciousness (kusala citta).
When one contemplates ones in-out breathing and observes the mind that is devoid of greed
and hatred, one gets accustomed to apply the same wholesome mindset in respect of the
objects perceived from the sense faculties such as eye, nose, ear, tongue and body. When this
practice becomes intense one can deal with all objects with a happy, wholesome mind. This
practice would ultimately lead to mundane nibbana. One who is adept at dealing with all sense
objects with a happy, wholesome mind and is imbued with mundane nibbana would ultimately
come to the final realization of supra-mundane nibbana (lokuttara nibbana). Afterlife would
become a happy existence for one who leads a happy course of existence (sugati) in this life.
We need meditation in order to lead a life with happiness. Meditation enables us to deal with
all sense objects with happiness. Meditation helps us deal with all worldly sense objects
without experiencing any suffering while enjoying nibbanic bliss in the presence of these
objects.
Subjecting ones mind to suffering is an unwholesome deed. Getting rid of mind of suffering is a
wholesome deed. One of the mental factors known as thought (vitakka) in meditation refers
to the process of mind getting rid of these unwholesome mental states. Sustained thought
(vicara) is to maintain these wholesome mental states in the mind. Piti (rapture) is the pleasure
derived from maintaining these wholesome mental states in the mind. Sukha (joy) is pervading
of the pleasure throughout the mind and body. Ekaggata (one-pointedness) is the culmination
of the development of mind based on the convergence of mental factors vitakka, vicara, piti
and sukha. Success of meditation depends on the capability of mind to maintain the
wholesome state developed through meditation in the face of worldly objects such as visual
forms, sounds, ordours, tastes, and tactile sensations. When one is at this juncture, Nibbana is
attainable in this lifetime; present life itself becomes a happy course of existence.