those images of the Buddha which depict him in
contemplation—and then develop the four brahmavihāras.
Finally, one should lower one’s eyes in a modest manner, set up
mindfulness so as to become aware of the citta, and that
Dhamma which one usually uses as a preparatory method
(parikamma) to control the heart, or else investigate the various
things one has been doing in other situations, such as sitting. 85
Much emphasis is placed on the importance of walking in a
controlled manner, while remaining mindful of the parikamma, such as
Continue reading ‘those images of the Buddha which depict him in’
The dhuta ga monk considers the practice of walking meditation
to be not only a duty, but also a fundamental part of his life, and he will
generally walk for at least one hour on each occasion, though he should
decide to remain walking longer than normal, should he notice any
deceptive kilesas creeping in. Under normal circumstances, he will
commence walking after he has finished his morning meal and stop at
around 11.00 a.m. or noon. He will then resume walking at around 1.00
or 2.00 p.m., and continue until it is time to sweep the surrounding
ground where he is staying and bathe. With such duties completed, he
Continue reading ‘The dhuta ga monk considers the practice of walking meditation’
3.2.6 The Method of Sitting Meditation
It is taught that, when engaging in the practice of
samādhibhāvanā, one should sit in the samādhi posture with the legs
crossed. The folded right leg should be placed on top of the left, with the
hands placed on the lap, the right hand above the left. The body should be
upright, without bending either forwards or backwards, or inclining to the
right or the left, to any marked degree beyond that which is normal and
natural. No part of the body should be under abnormal pressure or tense.
It should be relaxed.
After the meditation practice has started, it is considered
important to keep the attention on the meditation practice alone. Being
Continue reading ‘The Method of Sitting Meditation’
entails that the heart has a fully conscious state of knowing, and it is this
that keeps one mindful of the work in hand.
When doing bhāvanā with a preparatory method (parikamma),
one should do so with whatever method is suited to one’s nature, rather
than one that is opposed to it. One should adopt whatever aspect of
Dhamma feels right and harmonious, and continue with that as one’s
parikammabhāvanā as explained earlier.
When attending to one’s parikammabhāvanā, one should not
speculate or imagine what results should, or might, arise from it. One
should not let the citta wander and become fascinated by other objects of
attachment, and chase after them. The right way is to set up the citta with
constant mindfulness here and now in the present with the parikamma
Continue reading ‘entails that the heart has a fully conscious state of knowing,’
3.2.7 The Practice of Dhuta ga
The five kamma hāna, and the thirteen dhuta gas, play an
important role in the path of progress which the Most Venerable Mun
taught. When teaching the monks, he laid great stress on the dhuta ga
observances, and on the importance of living in isolated places, such as
forests, hills, caves and overhanging cliffs. In the Visuddhimagga, a
monk on the path of sīla (morality) should practise strict ascetic practices
which allow him to shake off, or remove, defilement during the practice
of calm and insight meditation. The dhuta ga observances are therefore
adopted as a means training by monks who favour living peacefully in the
forest, and are described in detail by Buddhaghosa in the
Dhuta ganiddesa of his Visuddhimagga. 86
The ascetic practices, which are thirteen in number, are generally
divided into the following four groups:
Continue reading ‘The Practice of Dhuta ga’
4. The group connected with energy (viriyapa isa yutta), which
contains only one member, viz. that of the nesajjika ga.
Each of the thirteen observances is capable of subjugating the
kilesas for all practitioners. The following six are elucidated in “The
mode of practice of Venerable Acharn Mun”: 87
a. Dwelling under the shade of a tree.
b. Going on pi apāta as a regular duty.
c. Eating from the bowl.
d. Eating only once a day.
e. Using only pa sukūla robes.
f. Not accepting any food given after the pi apāta round.
Continue reading ‘The group connected with energy (viriyapa isa yutta),’
all ways, what is meant by “living rukkhamūla”, which was
established by the Lord Buddha. 88
Most Venerable Mun said that this had brought him remarkable
results. He believed that one who lives the way of rukkhamūla is
much more careful and cautious than someone who lives in a
place that is enclosed, both as regards physical movements
involved in his living routine, and in lying down and sleeping, as
well as in his samādhi meditation practice. Consequently his
citta is likely to progress more rapidly.
Of the morning alms round, he said:
Pi apāta is an essential duty for those monks who are ordained
as sons of the Sākya in the Buddha’s Sa gha. The Buddha
himself performed this duty. If we who are his subsequent
disciples do not do so, it means that we are better than the
Buddha. That would be unorthodox (Thai: nogreet,
nogkroo).
Continue reading ‘all ways, what is meant by “living rukkhamūla”,’