 |
 |
 |
The Heart of Dhammakaya Meditation |
 |
 |
CHAPTER IV
The Development of Right WisdomVipassana Practice
Vipassana practice aims at development of Right Wisdom with regard to the Five Hindrances, Five Aggregates, the Four Noble Truths, and the twelve links in the Chain of Dependent Origination. It consists of contemplation of physical body, feeling, mental functions and phenomena (dhamma).
I have collected the following information from the scriptures, along with the rendering of the famous commentator, Acariya Phra Buddha-ghosa, whom we believe to be a Noble One. His interpretations of Lord Buddha’s Teachings have become the texts for Pali study in Thailand, from the elementary to the advanced level. Other materials presented here are collected from the Vijja Dhammakaya teachings of Luang Phor Wat Paknam, the Most Venerable Chao Khun Phra Mongkol Thepmuni, and his disciples.
All of this information I am very sure is valid and leads directly to the supra-mundane state of Nibbana, our ultimate goal in practicing Buddhism. Some words may be a bit difficult to understand, especially for beginners in the study of Buddhism. I will try my best to make them clear by using simple explanations.
Vipassana practice can be divided into two levels: mundane Right Understanding of compound phenomena (Sankhara), which is called Anupassana and supra-mundane Right Understanding of non-compound nature (Visankhara). The first level focuses on mindfulness of the Five Hindrances to wisdom and helps develop Right Understanding of the impermanence of compound phenomena such as the Five Aggregates of our body-mind complex. However, this level cannot remove cravings permanently; the meditator must proceed to supra-mundane Vipassana practice to develop Right Understanding regarding the Four Noble Truths and the Chain of Dependent Origination (Paticcasamuppada).
Vijja Dhammakaya meditation is especially effective for bringing meditators beyond the mundane to the supra-mundane. In the Vijja Dhammakaya approach, practitioners learn not only by studying, listening and reading texts, but also by seeing and feeling for themselves. As their minds become purer and purer, meditators come to see that they have Dhammakaya within themselves. This is very efficient as it develops Right Understanding and Right Wisdom through direct experience as well as learning from scriptures. It is not just imagination as some critics suppose. Anupassana of
Vipassana meditation reveals that all compounds, including the Five Aggregates of the psycho-physical organism, are impermanent and subject to change, and that is why they cause suffering for those who attach to them with craving and delusion. Finally, Vipassana discloses that such compounds as your “self” do not exist. All compounds are “non-self” (Anatta). Contemplation of compounds (Anupassana) is comprised of four practices: contemplation of the external and internal physical body (Kayanupassana), contemplation of feeling or sensation (Vedananupassana), contemplation of mental functions (Cittanupassana), and contemplation of compound phenomena (Dhammanupassana). When the meditator has concentrated the mind at the center of the body, the meditator can see his or her own real nucleus or Dhamma Sphere (Patibhaga-nimitta) where all practices of body, speech and mind regarding Right Action, Right Speech, and Right Thought lead to the mind becoming purer and purer.
The psycho-physical organism is composed of the Five Aggregates, the body and four mind components. The form aggregate or Rupakhandha consists of the elements of Water, Earth, Fire (temperature), Wind, Space, and Cognition. The cognitive element contains the four Mind Aggregates. The crude physical body is the outside aggregate made up of all these elements.
The four mind components as acts or spheres are:
1. Vedana: sensing; traditionally: “feeling”, vision, “seeing with the mind.”
2. Sanna: labeling; traditionally: “perception”, memory, “remembering the word.”
3. Sankhara: mental conceiving or constructing; traditionally: “karmic form energies”, thought “thinking.”
4. Vinnana: cognition; traditionally “conscious-ness”, knowing or awareness. These are pure elements in the form of concentric spheres at the center of the body. With concentration, each center enlarges itself, emerging as a sphere. First comes the Sphere of Vision, then Memory, then Thought, and finally the sphere of Cognition or Awareness.
By refraining from bad conduct and performing good deeds or wholesome acts, and by purifying your mind through meditation, the mind will become purer and purer. The Five Aggregates and their elements become purer and purer. The sphere you see becomes pure, transparent, bright and refined. You can be sure that your mind, together with your body, or all elements of the Five Aggregates are also pure and refined. The purer your mind becomes, the more you will receive good results in the form of happiness and well-being. But, if you perform bad deeds and do not purify your mind, then the five elements of mind and form (Nama-rupa) become impure. The sphere becomes cloudy and impure with passions which will cause you troubles in life and unhappiness.
This is what Lord Buddha taught, the contemplation of dhamma. Dhamma is located at the center of your body. Mindfulness through contemplation of dhamma purifies the mind and the Five Aggregates. This leads to more and more refined mental states, revealing more and more refined body-minds. This is what happens when you keep your mind still at the center of the center. So long as your mind is pure, how can you do anything bad?
When you purify your mind beyond Arupabrahma, you will reach Dhammakaya, the purest state of mind. Dhammakaya is non-compound. From here you can see clearly that all bodies at any level below this are compounds composed of the Five Aggregates. They are all subject to change and one who attaches to them will suffer because compounds do not last forever. Realization of this is the purpose of mundane Vipassan±àmeditation (Anupassan±). The meditator develops Right Wisdom about the three common characteristics of compound things. You learn:
Sabbe sankhara anicca
All compounds are impermanent.Sabbe sankhara dukkha
All compounds cause suffering.Sabbe dhamma anatta
All compounds are non-self.
Vipassana of Non-Compound Nature
Non-compound nature, however, is not described by these three characteristics. When one meditates, he or she becomes more and more refined, purer and purer, until the purest Dhammakaya state of mind is reached. Then one can experience and see Nibbana for oneself. In Nibbana you can see the Enlightened Dhammakaya of Lord Buddha. Those who have attained the Dhammakaya level can see both compound and non-compound nature. Nibbana, the supra-mundane sphere is permanent, supreme happiness, existing forever without change.
Let us consider contemplation at the supra-mundane level in greater detail. At this level the practitioner contemplates higher-level Dhamma: The Five Aggregates (Pancakhandha), the Four Noble Truths (Ariyasacca), Dependent Origination (Paticca-samuppada), the Twelve Bases of Cognition of the six sense organs, the Eighteen Elements (Dhatu) and the Twenty-two Potential Faculties (Indriya).
In this state of mind, we aim at removal of ignorance, the root cause of suffering, by analyzing the Twelve Links in the Chain of Dependent Origination. From ignorance originates impression, impression originates consciousness, consciousness originates the psycho-physical organism (Nama-rupa), the psycho-physical organism originates the six sense organs, the six sense organs originate contact, feeling, craving, attachment, rebirth and suffering due to old age, sickness, and death.
Supra-mundane Vipassana Meditation also involves contemplation of the external physical body as well as all its internal parts. We find, in reality, that all the parts of the body are impure; not even a single part is pure.
Then, Supra-mundane Vipassana Meditation proceeds to help develop higher levels of Right Understanding of the Four Noble Truths, especially about suffering. One who attains Dhammakaya can visualize the sphere of suffering at the center of the body for each person or other creature. The sphere of suffering contains the sphere of old age, the sphere of sickness, and the sphere of death. For example, when a person is going to die, his or her sphere of death will appear at the center of the sphere of the human body. When the sphere of the human body separates from the sphere of the celestial body, the person dies. This is the way to learn deeply about suffering within one’s own self or suffering within other people.
As practitioners develop to higher supra-mundane levels, they come to understand the Four Noble Truths, attachment to the Five Aggregates, and Dependent Origination. Subsequently, the meditator will also develop the Seven Enlightenment Factors. All these realizations develop along the Noble Eightfold Path. When the Noble Eightfold Path is followed perfectly at that level, the practitioner can cut all fetters to worldly objects and become a Noble One.
All these aspects of Right Understanding help practitioners to calm their minds and remove the passions of hatred, ill will, sensual desire, greed and delusion; especially excessive desires. They come to understand that the more one is attached to any compound with craving and delusion, the more suffering they will have. Thus, they learn how to make the mind neutral and peaceful. This supra-mundane level of meditation can effectively cut fetters, reduce or remove passions, and lighten attachment to this world.
Supernormal Vision and Hearing The Vijja Dhammakaya approach is very efficient in developing Right Understanding. When you sit in meditation and concentrate by keeping your mind still at the center of your body, your mind becomes purer and purer until you attain more and more refined bodies. Eventually you will reach the purest state of mind, Dhammakaya. Then you will be able to see clearly with your inner vision that all of the mundane bodies from the human (Manussakaya) up through the more and more refined bodies such as the celestial (Dibbakaya), Brahman (Rupabrahmakaya) and Formless Brahman (Arupabrahmakaya) are impermanent, subject to change, and non-self.
Vijja Dhammakaya meditation develops the faculties of supernormal vision and hearing. You can come to see the whole mundane world, starting from the Sensual World (Kamaloka) to the World of Pure Form (Rupabrahmaloka) and the Formless World (Arupabrahmaloka). You can see the hells and the celestial worlds whenever you like. Through meditation you come to see how all worldly creatures suffer. They suffer in the suffering worlds because of their own unwholesome Kamma. Some experience happiness in the happy worlds due to their wholesome Kamma, for limited periods. Supernormal vision and hearing are very helpful for development of supernormal recollection of former existences. Those who have attained the Dhammakaya level can also understand rebirth and the passing away of beings. They develop the supernormal knowledge to see former existences of themselves and of other mundane creatures, as well as to see the future or results of Kamma.
You can also attain supernormal knowledge of cause and effect, the Natural Law of Kamma. You can see with your supernormal vision that whoever performs good (Kusala) actions will be reborn in a happy world. In contrast, those who commit bad or unwholesome (Akusala) actions will be reborn into suffering worlds such as hells or as animals or ghosts. You come to know that until they overcome their ignorance, all mundane creatures will be reborn in either happy or suffering worlds, according to the nature of their constantly changing Kamma. Mundane existence is impermanent, changing endlessly, sometimes happy and sometimes sad. After seeing all these facets of nature, you will understand. The meditator can see the effects of Kamma directly. Those who commit unwholesome acts and violate precepts of morality regularly will see their refined bodies, especially their refined human body, become impure and look unhappy. On the other hand, those who perform good, wholesome (Kusala) conduct will have pure refined human bodies and more and more refined bodies, according to the quality of their daily actions. As their minds become purer and purer, they can attain Dhammakaya and see their Dhammakaya within.
When we analyze Dependent Origination at the supra-mundane level, we learn that ignorance causes craving which leads to attachment and eventually to rebirth. From ignorance comes craving along with bad conduct, bad speech and bad thoughts. These, in turn, cause attachment and rebirth. This is the Chain of Dependent Origination. Its nature can be understood through meditation according to the Vijja Dhammakaya approach up to the Dhammakaya level.
Seeing and Experiencing Directly
Thus, in the Vijja Dhammakaya approach, we know not only by studying, listening and reading, but also by seeing directly for ourselves. This is very efficient. It develops Right Understanding by seeing and feeling as well as learning from the scriptures. It is based on experience, not imagination. If you follow the right method, you can see whatever you want to see. For example, to develop higher-level Right Understanding about the Extinction of Suffering (the Third Noble Truth), practitioners can stop still at the exact center of purer and purer bodies. The mind becomes purer and more refined, with purer and purer Dhamma. When meditators reach Dhammakaya, they can continue purifying themselves by stopping still at the centers of the Dhammakaya. More and more refined, purer and purer Dhammakaya will appear until they become non-compound in nature. That is the way one purifies one’s mind. This approach leads one to Extinction of the Cause of Suffering. As meditators purify themselves by becoming more and more refined bodies, feelings, minds and dhamma, they become mindful of the dhamma, hence becoming even purer and purer dhamma. Eventually, they can attain to the state of non-compound nature. This is Nirodha or the Extinction of Suffering by experience, not just thinking about it or imagining it. Practitioners can purify their minds in this manner until they remove all fetters entirely. This is the most efficient meditation – seeing and feeling as well as learning from the scriptures.
Pursuing the Noble Eightfold Path via this Vipassan± practice while maintaining Right Concentration at all times develops higher and higher levels of Right Wisdom from mundane to supra-mundane levels. Right Concentration of mind is easily achieved by the Vijja Dhammakaya approach because it starts with concentration on a device or object such as the Light Object (Aloka-kasina). The Vijja Dhammakaya approach also includes Mindfulness of Breathing (Anapanasati) and Recollection of Lord Buddha’s Virtues (Buddhanussati). These are helpful for calming the mind and concentrating the mind at “one-pointedness.” Thus, Vijja Dhammakaya provides an efficient and effective method for both concentrating the mind and contemplation to develop Right Wisdom. This is what I have learned both from my own experience and that of my colleagues.
The Path may be difficult; for some, very difficult, because the Dhammakaya sphere is not attained easily. But, for sure, this is the most efficient way to concentrate your mind, especially for those who can develop into Dhammakaya. To develop Right Concentration, we must be sure of the way. We must develop meditation to the first state of absorption (Pathama-jhana). People who cannot reach this level cannot cut the fetters. They don’t have sufficient attainment of the Noble Path which includes Right Concentration of mind. Any method that helps to develop jhana or absorption levels is good. The fetters must be cut before complete removal is possible.
Natthi jhana apannassa,
Natthi panna ajhayino, yamhi jhananca
Panna ca, sa ve Nibbana santikeWithout absorption there is no wisdom,
Without wisdom there is no absorption, and
He who has both absorption and wisdom is near to Nibbana.In order to remove ignorance, which is the root cause of suffering, one needs to understand what ignorance is. Ignorance is lack of knowledge of the past and future, lack of knowledge of the Noble Path, and lack of knowledge of Dependent Origination. Because of this ignorance, one has cravings and attachments and commits bad conduct or akusala kamma that brings unfortunate results, leading to rebirth in the suffering world.
Meditation at the supra-mundane level can help develop Seven Enlightenment Factors: mindfulness, analysis of phenomena (dhamma), energy, joy, tranquility, concentration of mind, and equanimity. The Seven Enlightenment Factors develop automatically along the Noble Eightfold Path. Through the Vijj±àDhammakaya approach, the Seven Enlightenment Factors can be developed more easily. This does not mean that I am already Enlightened; I am studying too. I have learned this from the teachings of Luang Phor Wat Paknam, my own experience, from and a little bit from others, as well as from the Pali Scriptures.
By the Vijja Dhammakaya approach, one can develop supernormal recollection of past existences and see the future, especially cause and effect or the Natural Law of Kamma. This practice enables one to understand clearly the characteristics of compounds as well as the characteristics of the non-compound, which you rarely hear about elsewhere. Your understanding will become deeper and deeper, with higher and higher Right Wisdom. This can efficiently remove ignorance.
Anyone who can cut at least the first three Fetters (Sayojana) will become a Stream Enterer Noble Disciple. They are false self concept and wrong view about compounds (Sakkayaditthi), doubt about Dhamma Practice (Vicikiccha), and reliance on wrong religious practices (Silabbataparamasa). As a result of eradicating these three fetters, one will truly understand the real nature of all compounds and hence not be bewildered by them. The practitioner will attain full confidence about the Path that leads to Emancipation (Nibbana) and will no longer cling to mere rules and rituals (including superstitions and wrong practices for attaining Nibbana). When these three fetters are removed, one becomes a Noble Disciple of the first stage (Sotapanna).
The Vijja Dhammakaya approach provides very high levels of understanding, especially about the non-compound (Nibbana). The approach appears in the scriptures, but is often overlooked. When you practice according to the Vijja Dhammakaya approach, you will come to understand that the words Sabbe dhamma anatta or “all compounds (conditioned phenomena) are non-self”, do not include the non-compound (unconditioned phenomena) like Nibbana. Others may say that they do include the non-compound or Nibbana. In fact, this is not true. We will now examine relevant references from the scriptures. You will see that Nibbana is non-compound in nature both according to the scriptures and according to verification by meditation, especially via the Vijja Dhammakaya approach.
Right Understanding of Nibbana
Right Understanding of Nibbana can be viewed from three perspectives:
(1) Nibbana as a condition, (2) Nibbana as the possessor of the condition, (3) Nibbana and as a supra-mundane sphere.
1. Nibbana as a Condition
Lord Buddha describes Nibbana as non-compound in Nibbana Sutta III:Atthi bhikkhave, ajatam abhutam akatam
asankhatam, no ce tam, bhikkhave,
abhavissa, ajatam abhutam...Monks, there exists unborn, unchanging, unmade, non-compound nature. If it were not for this unborn, unchanging, unmade, non-compound nature, an escape from here would not be known...
But, monks, since there is the unborn, unchanging, unmade, non-compound nature, therefore an escape from the born, changing, made compound nature is known.
Monks, this unborn nature is the only way to Release (Vimutti) and to become a Noble Disciple oneself and ultimately to attain Enlightenment;.
Elsewhere in the scriptures, Lord Buddha describes four basic characteristics of Nibbana as a condition:
1.1 Nibbana is void of defilements of any kind
Lord Buddha said this in Suttapitaka, Khuddaka-Nikaya Dhammapada Arahanta-Vagga. This doesn’t imply that Nibbana does not exist, but only says that Nibbana is void of defilements of all kinds. Lord Buddha refers to this as Sunnata-vimokkha. This means that it is free from all defilements such as sensual desire, hatred, and delusion. But, it exists.1.2 Nibbana is permanent
In Suttapitaka, Khuddaka-Nikaya, Itivuttaka, Lord Buddha describes Nibbana as dhammasaram, meaning “very essential” or “very pure” and niccam, meaning “permanent.”1.3 Nibbana is not subject to change
Lord Buddha says in Dhammapadatthakatha, Arahanta-Vagga, Vannana Sariputta Section, and elsewhere, that Nibbana exists forever and does not pass away, since there is no more death and rebirth. He describes it as dhuvam which means “existing forever” and tadi which means “permanent,” stable or constant.1.4 Nibbana is supreme happiness
Lord Buddha says specifically in the Suttapiµaka, Khuddaka-Nikaya, Dhammapada, Sukha-Vagga, Annatara Upasaka section: “Nibbanam paramam sukham, or Nibbana is supreme happiness.In summary, Nibbana is a condition according to Lord Buddha’s Teaching. It is existing void of defilements, permanent, not subject to change, and in supreme happiness. By the Vijja Dhammakaya approach one comes to experience these conditions.
2. Nibbana as Possessor of the Condition
Another aspect of Nibb±na pertains to the possessor of the Nibbana condition. Since Nibbana does exist, is permanent, and does not change, can these Five Aggregates possess the Nibbana condition? No. There must be something else that is non-compound and of the purest nature to manifest the state of Nibbana. Then, what is that? This is what we call Dhammakaya. Dhammakaya is not a new concept. It is referred to repeatedly throughout the scriptures. We shall cite a few of the most important references. Lord Buddha said in the Suttantapiµaka, Digha Nikaya, Patika-vagga, Agganna-Sutta:Tathagatassa hetam vasettha adhivacanam
Dhammakzyo itipi, Brahmakayo itipi,
Dhammabhuto itipi, Brahmabhuto itipi.This means Dhammakaya or Brahmakaya is my name. I am Dhammakaya (the purest, non-compound essence).
Dhammakayo means an amassing, developing, growing, maturing, aggregation, or becoming (kayo) of the purest Virtue and Truth (Dhamma). Dhammabhuto means the purest of the pure, or the purest essence. Brahmakayo means of supreme quality, not subject to change, and supremely blissful. This is why Lord Buddha is called Dhammakayo and Brahmabhuto. These words refer to purity at its highest, not only for Lord Buddha’s virtues, but also for the virtues of Buddha’s disciples. When the scriptures mention Dhammakaya they also mean Dhammakayo.
The following quotation from the Aganna Sutta translates Dhammakaya literally as “Truth-embodiment” or “Virtue Embodiment.” It applies the term to a follower whose faith in Lord Buddha’s teachings is so strong that he can be called a son of the Exalted or heir to the Dhamma.
You, Vasettha, who, differing all of you in name, in clan and family, have gone forth from home into the homeless life may be asked: Who are ye? Then do ye reply: We be Samanas who follow him of the sons of the Sakiyans.
He, Vasettha, whose faith in Tathagata is settled, rooted, established and firm, a faith not to be dragged down by recluse or brahman, or by deva or Mara or Brahma or anyone in the world, well may he say: I am a veritable son of the Exalted. One, born from his mouth, born of Truth and Virtue (Dhamma), created by Truth and Virtue, heir to Truth and Virtue. And why? Because, Vasettha, these are names tantamount to Tathagata, belonging to Truth and Virtue, and again, belonging to the highest, and again, one with Truth and Virtue, and again, one with the Highest or Ultimate.
Dhammakayo translates literally as having a Truth-body or embodying Virtue. Buddhaghosa says: Why is the Tathagato said to have a Truth-body or Virtue-body? Because, having devised the Three-Pitaka-Buddha-Word with his mind, he practiced it in his speech and action. Therefore, he embodied Truth and Virtue (Dhammata) and was considered as Truth and Virtue. He is called Dhammakayo because of this embodiment of Truth and Virtue. He is also said to have brahma (supreme) body, because Truth and Virtue are also called brahma in the sense of being the best, supreme, ultimate, or most excellent.
According to the commentary, brahma is used in the sense of the best (Setthatthena). Also, “Truth-embodiment” is literally “Truth-essence” or “of the nature-of-Truth and Virtue” (Dhamma-sabhavo). In brief, “Truth-body” is Dhammakaya.
Another reference, Suttapitaka Khuddaka-Nikaya Sarabhanga Thera, stanza 365, states that all Buddhas, not only Sakyamuni Buddha, but all the former Buddhas as well, were Dhammakaya. He who follows Lord Buddha’s Teachings diligently also becomes a Dhammakaya.
This is also indicated in the Verses of the Elders, I Theragatha, page 50:
I, Sarabhanga, did not previously see the whole complete disease; this disease has (now) been seen by (me) doing the bidding of the one above the devas.
By the very road by which Vipass² went, by the very road by which (went) Sikhi, Vessabhu , Kakusandha, Konagamana, and Kassapa, by that straight path went Gotama.
The seven Buddhas are rid of craving, without grasping, plunging into annihilation, by whom, having become righteousness, venerable, this doctrine was taught.
In Suttapitaka, Khuddaka-Nikaya, Apadana Ekupasathavakka, Mahapajapati Gotami Theriyapadana, when Prince Siddhattha’s mother passed away, his foster mother Mahapajapati Gotami nursed him as a young prince. Later, she became a bhikkhuni or nun and subsequently became Enlightened. One day, she wanted to say farewell to Lord Buddha, for she knew that she was going to die soon. She said to Lord Buddha: “My Dhammak±ya is the Dhamma that you helped me realize.” Since she had nursed Prince Siddhatta and he had helped her realize the Dhamma, neither had to pay back the debt of kamma to the other. When she said “My Dhammakaya is the Dhamma you helped me to realize within me”, it means that the word Noble One or “I” am Dhammakaya.
There are more references, but it would take quite a long time to relate all of them.
3. Nibbana as a Supramundane Sphere
Finally, I would like to mention another aspect of Nibbana, Nibbana as the supra-mundane sphere where the Dhammakaya of Lord Buddha and other Noble Ones exist. From the Minor Anthologies of the Pali Canon, Part II, Udana: Verses of Uplift, Chapter VIII Pataligamiya, Nibbana Sutta I.Monks, there exists that condition (Nibbana) wherein there is neither earth, nor water, nor fire, nor air; wherein there is neither the sphere of infinite space nor the sphere of infinite consciousness, nor the sphere of nothingness, nor the sphere of neither-consciousness-nor-unconsciousness. There is neither this world nor a world beyond, nor both together; neither moon nor sun. Here, monks, I declare there is no coming to birth and no going (from life). Therein is no duration, no falling and no uprising. This is not something fixed, but it moves not on. It is not based on anything. This indeed is the end of ill.
Nibbana cannot be made an object of thought or sense, it is unimaginable. As said by Lord Buddha in Nibbana Sutta II: "Hard is the infinite to fathom; truth is no easy thing to see. Craving is pierced by the one who knows. For him who seeth, naught remains." By practicing according to the Vijja Dhammakaya method, the meditator can come to know Nibbana for himself.
Vipassana Practice aims at Right Wisdom regarding the Five Hindrances, Five Aggregates, Four Noble Truths and Chain of Dependent Origination. It consists of contemplation of the body, feelings, mental functions and phenomena (dhamma).
Vipassana Practice can be divided into two levels: Anupassana Right Understanding of compound phenomena (Sankhara) and transcendent, Vipassana supra-mundane contemplation of the non-compound (Visankhara) which is Dhammakaya or Nibbana. Vijja Dhammakaya is especially effective in helping meditators to know the non-compound directly through their own experience.
In conclusion, meditation by the Vijja Dhammakaya approach involves both concentration (Samadha) and insight (Vipassana). It leads to Right Wisdom through direct learning, knowing, seeing and feeling, that is, through personal experience. Both mundane Right Understanding and supra-mundane Right Wisdom can be attained. Vijja Dhammakaya Samadha concentration on the crystal light sphere (Aloka-kasina) is one of the most efficient methods to tranquilize the mind. It helps the mind components to become easily one-pointed and can help develop supernormal knowledge such as recollection of former existences and direct experience of kamma at work. Intuitive understanding of the twelve-fold Chain of Dependent Origination efficiently helps to remove ignorance, the root cause of suffering.
Some may encounter difficulty in practice. Be assured that this is the most efficient way and leads directly to Nibbana. Just continue practicing until you reach the ultimate goal. May your life be free from suffering and problems forever.
|
 |
 |
 |
