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මුල් පිටුව | බොදු පුවත් | කතුවැකිය | බෞද්ධ දර්ශනය | විශේෂාංග | වෙහෙර විහාර | ඉංග්‍රිසි ලිපි | පෙර කලාප | දායකත්ව මුදල් |

 

Steps to the truth, here and now

By Kumudu Gunatilaka

A good moral conduct of the disciple, in thought, word and deed, is the firm foundation, essential for the practice of meditation. Otherwise, it is harmful and could sear the mind of the one, who is not ready for what it reveals. The foundation of meditation becomes self-hypnosis, mechanical and useless. Our experience and future will conform to our ugly little past. �Sila� is that mood of mind, and volition, visible in our thought, speech and bodily action. It is the noble practice expounded by the Fully-Awakened-One. Organised mass meditation on a single object too, tend to mislead the group, and pave the way for mental disorders. Sooner or later, the organisation puts bonds on the illusionary self and conditions the mind. The Master left no room is his dispensation for any kind of organisation, or for a central authority and dispelled priestcraft.

Necessarily, meditation has to be oriented to one�s inherent character. The erudite-toom �The Path of Purification� or �Visuddhimagga�, of Ven. Buddhagosha is a reliable source of guidance for the disciple when he fails to find a teacher, well versed in the path. It holds the essence of the teaching. One has to practise a suitable meditation in keeping with his temperament. A careful study of instructions indicated therein, is necessary for this. The Master has given various prescriptions, to suit the character traits of the practitioner. It describes six major temperaments and many minor ones. They are for those disposed of lust; hate; stupidity, faith; intelligence; and for discursiveness. As temperaments differ, so do the subject of meditation. The book describes forty techniques to cover every type of psychological need, and every possible combination of type of individuals. They are ten objects or �Kasinas�; ten objects or �Asubas�; ten recollections or �Anussathi�; Four sublime states of mind or �Brahma-Vihara�; four formless �Arupa� �Janas�; one perception or �Ekasanna�; one analysis or �Vavathinana�; The ten purities and mindfulness of the body are suited for one of passionate disposition; The four sublime states and colour �Kasina�s are for the irritable; mindfulness on the �in and out� breathing for the deluded and discursive; the first six recollections for the faithful; for the intelligent, mindfulness on death and peace, analysis of the four primary elements and the perception that food impulsive; the remaining �kasina� and formless �Janas� are suitable for all types of temperaments. It is suitable for the practitioner to employ �the stanza for loving kindness� coupled with the four sublime states of mind or �Brahmavihara�, as a preamble and aid for meditation.

Our thoughts, feelings emotions are followed, accompanied or reflected by a breathing of similar character and rhythm. Calm concentration on an intellectual or spiritual subject attracts thought and breath of like placidity. Profound concentration in solving intricate problem, stills the breath. At moments of spiritual illumination, with the transformation of consciousness, the life energy of the individual too, undergoes like transformation. Every thought, feeling or emotion, whether simple, subtle, or complex, produces, as a sequence, life energy of equal character. In deep �Samadhi�, the pulse and the circulation of blood are slowed down to almost cassation; perceptible breathing ceases; and the practitioner experiences a feeling of illumination or brightness, together with a thought-free state of mind. When one draws-in a regular breath and at the same time think of something definite, then a link is formed between the mental plane of form, and the material plane of illusion. That thought, the some extent, then and there, becomes a thing. Thoughts are things. So one has to be careful how he thinks and how he meditates, for thoughts clothes themselves with life energy. In meditation according to your thought form, the act can be completed.

Whatever thoughts we send out to others, return to us in good time, with compound interest. When we wish �May all beings be happy and healthy, wholesome�, we should feel it; mean it� and expect it to happen, now itself-at this very moment. Feeling is fundamental. Emotion is superior to will power. When we wish �May they become happy, healthy and wholesome� then that thought will return to us in the process in becoming. Those who practise �Mettha� as described, do really experience a feeling of well-being and wholesomeness, immediately after.

All meditation techniques incorporating breathing, posture, and relaxation, affects the mental groups along ones spinal cord. concentration and memory depends on relaxation.

The mental groups along the spine are ruled by the Formless-self, and the mind-made-self respectively. The mind-made-self is active in trance, while the physical body is inert. The mind-made-self encloses the physical body within it and permeates the physical body, and encloses the formless-self too. These refined selves are linked with each other, by invisible vibrations, that are carried to the mental groups.

The mind affects the sympathetic nervous system, which is linked to the various plexus, or mental groups or controlling stations. The solar plexus lying behind the stomach is one of these. Mind-made-self is linked to the physical body, through the solar plexus. The mind-made-self is linked to the formless-self, through glabella, between the eyes. These two refined bodies of man function in the world-of-form or fourth dimension and the world-of-non-form or fifth-dimension, respectively.

Activated by the colour vibrations of our thoughts, feelings and emotions, complexes, these mental groups determines and capture identical cosmic rays for the function of these illusory selves. The disciple has to take into consideration these basic facts, for the proper realisation of his non make-up and functions, as reflected in the three realms i.e. the realm of desire, the realm of form and the realm of non-form.

වප් අව අටවක

 

වප් අව අටවක පෝය නොවැම්බර් මස 01
වන දා බ්‍රහස්පතින්දා අපරභාග 03.04 ට ලබයි. 02 වන දා සිකුරාදා අපරභාග 02.58 දක්වා පෝය පවතී. සිල් සමාදන්වීම නොවැම්බර් මස 01 වන දා බ්‍රහස්පතින්දාය.

මීළඟ පෝය නොවැම්බර් මස 09 වන දා සිකුරාදාය.


පොහෝ දින දර්ශනය

Second Quarterඅව අටවක

නොවැම්බර් 01

New Moonඅමාවක

නොවැම්බර් 09

First Quarterපුර අටවක

නොවැම්බර් 17

Full Moonපසෙලාස්වක

නොවැම්බර් 24

මුල් පිටුව | බොදු පුවත් | කතුවැකිය | බෞද්ධ දර්ශනය | විශේෂාංග | වෙහෙර විහාර | ඉංග්‍රිසි ලිපි | පෙර කලාප | දායකත්ව මුදල් |

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