Meditation and Vipassana---2

Meditation and Vipassana---2

Bhikkhu Dhammavaro
Buddharatana Monastery of Australia

Understanding ourselves

From the previous chapters, where we have discussed how to put in efforts to subdue or remove our hindrances or obstacles (Nīvarana); they are;
1. Sensual desire (kāmacchanda),
2. Ill will (Vyāpāda),
3. Sloth and drowsiness (thīna, middha),
4. Restlessness and anxiety (uddhacca, kukkucca), and
5. Doubt or uncertainty (vicikīcchā).

These are the bad or negative tendencies in ourselves, therefore we have to identify them and have them subdued and removed gradually, because these are the hurdles and obstructions to our progress on the spiritual path.

Promoting our good qualities

From the traditional view, the factors that one should try to promote are the thirty seven stages of practice (bodhipakkiya); i.e., the four foundations of mindfulness, four persistent efforts, four miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path.

We will certainly come to realize that in fostering the seven factors of enlightenment (Satta bojjhangāni), we will make progress in our spiritual practice, and make our spiritual journey much smoother. These factors are;
1. Mindfulness (sati),
2. Investigation of the Dhamma (Dhammavicaya),
3. Energy or persistent effort (Viriya),
4. Rapture or joy (Piti),
5. Calm or meditative calm abiding (Passaddhi),
6. Meditative concentration (Samādhi), and
7. Equanimity (Upekkā) or letting go.

Mindfulness is none other than the four Foundations of mindfulness (satipatthana), ie; mindfulness on the body, mindfulness of the feelings, mindfulness on the mental states, and mindfulness on the Dhamma.

Investigation of the Dhamma is the applying of the medicines for our ills, in the word of the Blessed One, applying loving kindness for our anger and dislike; applying compassion for our hatred and ill will; applying sympathetic joy for our jealously; applying mindfulness on the breath for our wandering mind; applying persistent effort for our laziness; applying faith in the triple gems for our doubts; applying mindfulness of the illumination for our sloth and torpor; applying mindfulness on the impurities and death for our sensual desires; applying mindfulness on the impermanency for our wrong view of permanency; applying mindfulness on the sufferings for our wrong view of pleasantness; applying mindfulness on Dependent Origination for our wrong view of self and ego.

Energy or persistent effort is the applying of effort on four aspects of our activities;
1. Restraining the appearance of negative tendencies,
2. Subduing the appeared negative acts,
3. Fostering the appearance of virtuous tendencies,
4. Developing the appeared virtuous acts.

Rapture or joy is the cultivation of four meditative jhanas.

Calm and meditative calm abiding is the cultivation of four meditative jhanas.

Meditative concentration is the cultivation of meditative jhanas.

Equanimity or the letting go is the realization of the selflessness.

These factors must be cultivated and developed, because with these factors well developed, it leads us to full realization, to wisdom and to Nibbana.