Four stages of enlightenment

The four stages of enlightenment in Buddhism are the four degrees of approach to full enlightenment as an Arahant which a person can attain in this life. The four stages are Sotapanna, Sakadagami, Anagami and Arahant. The teaching of the four stages of enlightenment is a central element of the early Buddhist schools, including the surviving Theravada school of Buddhism (currently in Sri Lanka, Thailand and Myanmar).

Contents

1 The Ordinary person 2 The Noble persons o 2.1 Stream-enterer o 2.2 Once-returner o 2.3 Non-returner o 2.4 Arahant 3 References

The Ordinary person

An ordinary person, or puthujjana (Pali; Sanskrit: pthagjana) is trapped in the endless changes of sasara. Doing good or evil as influenced by his desires and aversions, a puthujjana is born in higher or lower states of being (heavens or hells) according to their actions. As these persons have little control over their minds and behaviours, their destinies are haphazard and subject to great suffering. The ordinary person has never seen and experienced the ultimate truth of Dhamma, and therefore has no way of finding an end to his predicament.

The Noble persons

One who begins sincere training on the Buddhist path (known as Sekhas in Pali or those in training) and experiences the truth to the extent of cutting of a number of the ten mental fetters (Pali: sayojana), becomes an rya puggala (Sanskrit: rya pudgala[1]); a "noble person" who will surely become an Arahant in the near future (within seven lives). Their specific path is governed by the degree of attainment reached. "Among whatever communities or groups there may be, the Sangha of the Tathagata's disciples is considered supreme... Those who have confidence in the Sangha have confidence in what is supreme; and for those with confidence in the supreme, supreme will be the result." [2]

The Sangha of the Tathagata's disciples (rya Sangha), i.e. the four [groups of noble disciples] when taken as pairs, the eight when taken as persons. The four groups of noble disciples (Buddhist Sekhas) when taken as pairs are those who have attained: I (1)the path to stream-entry; (2)the fruition of stream-entry; II (3)the path to once-returning ; (4)the fruition of once-returning; III (5)the path to non-returning ; (6)the fruition of non-returning; IV (7) the path to arahantship ; (8)the fruition of arahantship.

Taking each attainment singly gives eight "individuals."

Stream-enterer
Main article: Sotapanna The first stage is that of Sotpanna (Pali; Sanskrit: Srotpanna), literally meaning "one who enters (padyate) the stream (sotas)," with the stream being the Noble Eightfold Path regarded as the highest Dharma. The stream-enterer is also said to have "opened the eye of the Dharma" (dhammacakkhu, Sanskrit: dharmacakus). A stream-enterer is guaranteed enlightenment after no more than seven successive rebirths, and possibly in fewer. The stream-enterer can also be sure that he or she will not be reborn in any of the unhappy states or rebirths (that is, as an animal, a preta, or a being in hell). He can only be reborn as a human being, or in a heaven. The stream-enterer has attained an intuitive grasp of Buddhist doctrine (samyagdi or sammdihi, "right view"), has complete confidence or Saddha in the Three Jewels of Buddha, Dhamma, and Sangha, and has good moral behaviour (Sila).

Once-returner
Main article: Sakadagami The second stage is that of the Sakadgm (Sanskrit: Sakdgmin), literally meaning "one who once (sakt) comes (gacchati)". The once-returner will only be born one more time in the human world and will attain Nirvana in that rebirth.

Non-returner
Main article: Anagami The third stage is that of the Angm (Sanskrit: Angmin), literally meaning "one who does not (an-) come (gacchati)". The non-returner does not come back into human existence, or any lower world, after death. Instead, he/she is reborn in one of the worlds of the Rpadhtu called the uddhvsa worlds, or "Pure Abodes", where he/she will attain Nirva; Pli: Nibbana; some of them are reborn a second time in a higher world of the Pure Abodes, but in no case are born into a lower state. An Angm has abandoned the five lower fetters that bind the mind to the cycle of rebirth. An Angm is thus partially enlightened, and on the way to perfect and complete Enlightenment.

Arahant
Main article: Arahant The fourth stage is that of Arahant, a fully enlightened human being who has abandoned all fetters, and who upon decease (Sanskrit: Parinirva, Pli: Parinibbna) will not be reborn in any world, having wholly abandoned sasra. In Buddhism, a sotapanna (Pali, Sanskrit: srotapanna) (or sotapatti), a stream-enterer or stream-winner, is a person, who has eradicated the first three fetters of the mind, that prevent freedom. Sotapanna literally means "one who enters (padyate) the stream (sota)", after a simile that compares attaining enlightenment with crossing a stream and reaching the further shore. Sotapannaship is the first of the four stages of enlightenment. Buddha said that a stream-enterer will surely attain full enlightenment (Arahantship) within no more than seven successive rebirths, possibly in this current life. The Venerable One will thus give the gift of the realisation of the end of suffering to him/herself within seven lives and is capable of giving the great gifts to many. The stream-winner can also be sure that he or she will not be reborn in any of the unhappy rebirths (that is, as an animal, as a preta, or as a being in hell (Niraya). The stream-enterer has attained an intuitive grasp of Buddhist doctrine (Skt: samyagdi; Pali: sammdihi, "right view"), has complete confidence in the Three Jewels of Buddha, Dharma, and Sangha, and follows Buddhist morality (sila). The streamenterer is said to have "opened the eye of the Dharma" (Pli: dhammacakkhu), which means that he has seen Dhamma and, as a result of that, can see it (his eye is open now, not closed any more). The three specific chains or fetters (Pali: sayojana) of which the Sotapanna is free are: 1. Sakkya-dihi (Pali) - Belief in self 2. Vicikicch (Pali) - Skeptical doubt 3. Slabbata-parmsa (Pali) - Attachment to rites and rituals

Contents

1 Sotapatti path 2 Venerable Sariputta and the Sotapanna 3 Literature and Sotapanna 4 See also 5 External links

Sotapatti path
The student walking in the Sotapatti path must destroy three sanyojanas (fetters):

The animistic superstition that inside the body there is a permanent soul or a ghost, who sees, hears, smells, tastes, etc.; Doubt of a future life, or a future world and of the Karma doctrine with its corollary the law of causality. The superstition that without austerities and bodily mortifications heaven could not be got;

If he succeeds in the path he enjoys the fruit of Sotapatti. He has entered the threshold of Nirvana, and no more can he again enter the samsara. He is a niyato sambodhiparayano. The gates of hell are closed for him for ever. Nirvana is assured for him either in one more birth, or three or seven. The rest of the term of life he may return to the earth, or he may be born in the devalokas and pass onwards from devaloka to devaloka until he realizes Nirvana. Countless billions of years he may enjoy the celestial pleasures of the higher heavens. A Sotapatti never violates the moral law. He is incapable of destroying life, consciously, and he is incapable of dishonest gain, and can never be adulterous, nor can he tell lies, and drink intoxicants. However, a Sotapatti has not the wisdom of a Sakadagami, not to speak of the higher states. Thousands of laymen and women in the time of the Blessed One realized the Sotapatti state. Till the end of the Buddhasasana good people who follow the path, and made the effort to destroy the three sanyojanas can reach the Sotapatti state. But they must make the effort. Those who make the effort now are born with better upanissaya karma for the realization of Nirvana in the future births. The very effort to walk in the path by observing the five silas, and the rules of brahmachariya on the sabbath days helps to create the upanissaya karma. It is necessary when creating good karma in this life the aspirant should have an aim. He should not proceed aimlessly.

Venerable Sariputta and the Sotapanna

There was a great man who contributed a lot to increase of the number of Sotapanna in the Sangha and it was Venerable Sariputta, below pointed out by the Buddha for his love for the Sangha. "Monks, follow Sariputta and Moggallana; associate with Sariputta and Moggallana. Wise monks do help (materially and spiritually) those who live the holy life. Monks, Sariputta is like unto a mother, Moggallana is like unto a foster-mother to a child. Sariputta, monks, trains (beings) in the path of stream-attainment. Moggallana in the highest goal (arahantship).Sariputta, monks, is able to proclaim, teach, lay down, establish, open up, analyze, and elucidate the Four Noble Truths." In Samyutta Nikaya 55.5 Sotapatti samyutta - the venerable Sariputta is questioned by the Buddha about the stream and a stream-enterer.

Literature and Sotapanna

The Buddha spoke favourable about the Sotapanna on many occasions, and even though it is the first of Sangha members, he or she is welcomed by all other Sangha-members for he or she practices for the benefit and welfare of many. In the literature the Sangha is often described as the four when taken as pairs the eight when taken as individuals. Thus the first one of the pairs is referred to as the Sotapanna, a stream enterer, however when taken as eight individual, not only is the Sotapanna acts with stream-entry present but also a Sotapanna (plus), A Noble One who acts for the fruit of stream-entry. The Sangha of the Blessed One's disciples is practising the good way, practising the straight way, practising the true way, practising the proper; that is the four pairs of persons, the eight types of individuals - this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. The fifty-fifth samyutta of the Samyutta Nikaya is titled the Sotpatti-sayutta, and concerns a bit about Sotapannas and their attainment. In following Sutta-numbers of that chapter 1-4, 6-9, 11-14, 16-20, 22-36, 39-49, 51, 53, 54 are they praised as Sangha members by and to sick, layfollowers, people on deathbed, bhikkhunis , bhikkhus, devas and end up for wellbeing and benefit many. Dhammapada 178: Sole dominion over the earth, going to heaven, lordship over all worlds: the fruit of stream-entry excels them.

Personal Ceremonies: Marriage / Funeral Rites

Marriage Ceremony
Although wedding ceremonies have always been regarded as secular affairs in Buddhist countries, the parties concerned have nevertheless obtained the blessing from monks at the local temple after the civil registration formalities have been completed. In view of the traditional importance that the marriage ceremony has in the West, moreover, local, and especially isolated Buddhists without access to a temple or a monk might well adopt the following service that could be performed by relatives and friends of the bride and groom: (i) Before a shrine specially erected, complete with a Buddha image, candles and flowers, the bridal couple and assembly should recite the Vandana, Tisarana and Pancasila in English or Pali to be found in the Pali Chanting, with English translations. [You can download the text and audio files from BuddhaNet's Audio File Library ] (ii) The couple should light the candles and incense sticks and offers the flowers placing them on and around the table on which stands the image. (iii) The bride and groom should then, in turn, recite the traditional undertakings expected of them as found in the Sigilovdda Sutta (Digha Nikilya 3 1): The bridegroom: "Towards my wife I undertake to love and respect her, be kind and considerate, be faithful, delegate domestic management, provide gifts to please her." The bride: "Towards my husband I undertake to perform my household duties efficiently, be hospitable to my in-laws and friends of my husband, be faithful, protect and invest our earnings, discharge my responsibilities lovingly and conscientiously." (iv) Finally, the assembly or perhaps the parents only, should recite the Mangala Sutta and Jayamangala Gatha as a blessing.

Buddhist Funeral Rites

Theravadins Buddhist follow the Indian custom of burning the body at death. The Buddhas body was cremated and this set the example for many Buddhists, even in the West. When someone is dying in a Burmese home, monks come to comfort them. They chant verses to them, such as: "Even the gorgeous royal chariots wear out; and indeed this body too wears out. But the teaching of goodness does not age; and so Goodness makes that known to the good ones." After death, while the dead person is being prepared for the funeral fire, the monks continue to chant in order to help the dead ones good energies to be released from their fading personality. The monks come with the family to the funeral. The family and all their friends give food and candles to the monks. Goodwill is created by these gifts and it is believed that the goodwill helps the lingering spirit of the dead person.

Other worlds:
In Tibet, a Mahayana country, the day of death is thought of as highly important. It is believed that as soon as the death of the body has taken place, the personality goes into a state of trance for four days. During this time the person does not know they are dead. This period is called the First Bardo and during it lamas (monks) saying special verses can reach the person to them. It is believed that towards the end of this time the dead person will see a brilliant light. If the radiance of the Clear Light does not terrify them, and they can welcome it, then the person will not be reborn. But most flee from the Light, which then fades. The person then becomes conscious that death has occurred. At this point the Second Bardo begins. The person sees all that they have ever done or thought passing in front of them. While they watch they feel they have a body but when they realize this is not so, they long to possess one again. Then comes the Third Bardo, which is the state of seeking another birth. All previous thoughts and actions direct the person to choose new parents, who will give them their next body.

Traditional Chinese Funeral Arrangements

Lineage On the passing away of the father, the eldest son becomes the head of the family. If the eldest son passes away, his second brother does not assume leadership of the family. Leadership passes to the eldest son of the eldest son or the grandson of the father. He must assume the responsibilities and duties to the ancestors on behalf of the family. Form of the Funeral Ceremony There are two main traditions that are observed: 1. The funeral ceremony traditionally lasts over 49 days, the first seven days being the most important. Prayers are said every seven days for 49 days if the family can afford it. If the family is in poor circumstances, the period may be shortened to from 3 to 7 days. Usually, it is the responsibility of the daughters to bear the funeral expenses. The head of the family should be present for, at least the first and, possibly the second, prayer ceremony. The number of ceremonies conducted is dependent on the financial situation of the family. The head of the family should also be present for the burial or the cremation. 2. In the second tradition, the prayer ceremony is held every 10 days. The initial ceremony and three succeeding periods of ten days until the final burial or cremation. After 100 days a final prayer ceremony is conducted, but such a ceremony is optional and not as important as the initial ceremonies. In the Mahayana tradition of Buddhism, to which most Chinese Buddhists subscribe, it is believed that, between death and rebirth, there is an intermediate period called Antarabhava in Sanskrit or the Bardo in Tibetan. It is an important period which has an influence on the form that the rebirth shall take. If the family ensures that proper assistance in the form of prayer and remembrance ceremonies are duly performed, the departed is better able to take a favourable rebirth.

Funeral Rites
(as practiced in Thailand and other South East Asian Countries) Funeral rites are the most elaborate of all the life-cycle ceremonies and the ones entered into most fully by the monks. It is a basic teaching of Buddhism that existence is suffering, whether birth, daily living, old age or dying. This teaching is never in a stronger position than when death enters a home. Indeed Buddhism may have won its way the more easily in Thailand because it had more to say about death and the hereafter than had animism. The people rely upon monks to chant the sutras that will benefit the deceased, and to conduct all funeral rites and memorial services. To conduct the rites for the dead may be considered the one indispensable service rendered the community by the monks. For this reason the crematory in each large temple has no rival in secular society. The idea that death is suffering, relieved only by the knowledge that it is universal, gives an underlying mood of resignation to funerals: Among a choice few, there is the hope of Nibbana with the extinction of personal striving; among the vast majority there is the expectation of rebirth either in this world, in the heaven of Indra or some other, or in another plane of existence, possibly as a spirit. Over the basic mood of gloom there has grown up a feeling that meritorious acts can aid the condition of the departed. Not all the teaching of Anatta (not self) can quite eradicate anxiety lest the deceased exist as pretas or as beings

suffering torment. For this reason relatives do what they can to ameliorate their condition. According to tradition, when a person is dying an effort should be made to fix his mind upon the Buddhist scriptures or to get him to repeat one of the names of Buddha, such as Phra Arahant. The name may be whispered in his ear if the person is far gone. Sometimes four syllables which are considered the heart of the Abhidharma, ci, ce, ru, and ni, representing "heart, mental concepts, form and Nibbana" are written on a piece of paper and put in the mouth of the dying man. It is hoped that if the last thoughts of the patient are directed to Buddha and the precepts, that the fruit of this meritorious act will bring good to the deceased in his new existence. In a village, at the moment of death, the relatives may set up a wailing both to express sorrow and to notify the neighbors who will then come to be of help. After death a bathing ceremony takes place in which relatives and friends pour water over one hand of the deceased. The body is then placed in a coffin and surrounded with wreaths, candles and sticks of incense. If possible a photograph of the deceased is placed alongside, and colored lights are suspended about the coffin: Sometimes the cremation is deferred for a week to allow distant relatives to attend or to show special honor to the dead. In this case a chapter of monks comes to the house one or more times each day to chant from the Abhidharma, sometimes holding the bhusa yong, a broad ribbon, attached to the coffin. Food is offered to the officiating monks as part of the merit-making for the deceased. The food offered in the name of the dead is known as Matakabhatta from mataka ("one who is dead"). The formula of presentation is: Reverend Sirs, we humbly beg to present this mataka food and these various gifts to the Sangha. May the Sangha receive this food and these gifts of ours in order that benefits and happiness may come to us to the end of time. At an ordinary funeral in northern Thailand the cremation takes place within three days. The neighbors gather nightly to feast, visit, attend the services and play games with cards and huge dominos. The final night is the one following the cremation. On the day of the funeral or orchestra is employed and every effort is made to banish sorrow, loneliness and the fear of spirits by means of music and fellowship. Before the funeral procession begins the monks chant a service at the home and then precede the coffin down the steps of the house, - stairs which are sometimes carpeted with banana leaves. It is felt that the body should not leave the house by the usual route, but instead of removing the coffin through a hole in the wall or floor, which is sometimes done, the front stairs are covered with green leaves to make that route unusual. A man carrying a white banner on a long pole often leads the procession to the crematorium grounds. He is followed by some elderly men carrying flowers in silver bowls and then by a group of eight to ten monks walking ahead of the coffin and holding a broad ribbon (bhusa yong) which extend to the deceased. Often one of the monks repeats portions of the Abhidharma en route. The coffin may be carried by pall bearers or conveyed in a funeral car drawn by a large number of friends and relatives who feel that they are performing their last service for the deceased and engaged in a meritorious act while doing so. If the procession is accompanied by music the players may ride in ox carts or in a motor truck at the rear. During the service at the cemetery the monks sit facing the coffin on which rest the Pangsukula robes. After the chanting the coffin is placed on a pyre made of brick; the people then come up with lighted torches of candles, incense and fragrant wood and toss them beneath the coffin so that the actual cremation takes place at once. Later the ashes may be collected and kept in an urn. Frequently the bodies of prominent or wealthy persons are kept for a year or more in a special building at a temple. Cremations are deferred this long to show love and respect for the deceased and to perform religious rites which will benefit the departed. In such cases a series of memorial services are held on the seventh, fiftieth, and hundredth days after the death. In one instance a wealthy merchant did not cremate the body of his daughter until he had spent all her inheritance in merit making services for her. Another merchant spent the ten thousand baht insurance money received on the death of his small son entirely for

religious ceremonies. As along as the body is present the spirit can benefit by the gifts presented the sermons preached and the chants uttered before it. This thought lies back of the use of the bhusa yhong ribbon which extends from the body within the coffin to the chanting monks before it. The dead may thus have contact with the holy sutras. When the body is cremated the spirit is more definitely cut off from the world, it is best therefore not to force that spirit to enter the preta world finally and irrevocably until it has had the benefit of a number of religious services designed to improve its status. At cremations it is quite common for wealthy people to have printed for distribution books and pamphlets setting forth Buddhist teachings in the form of essays, translation of the sutras, historical sketches and explanations of ceremonies. Such books, numbering in the thousands, are not only a tribute to the dead and a means of making merit but they have practical value as well.

Dying is easy
In Japan a form of Mahayana Buddhism called Zen is practiced. Japanese Zen masters sometimes know when they are going to die. Once master Hofaku called his monks together and said: "This last week my energy has been draining - no cause for worry. It is just that death is near." A monk asked: "You are about to die! What does it mean? We will go on living. And what does that mean?" "They are both the way of things," the master replied. "But how can I understand two such different states?" Hofaku answered: "When it rains it pours," and then calmly dies.

MEDITATION PRACTICE
PAGE CONTENTS How to Meditate Setting Our Motivation Common Problems during Meditation Post Meditation

"If there is something you truly want to know, then you truly want to listen to your own wisdom. You know, meditation is learning how to listen with your own wisdom, so that you can see. I think why meditation is amazingly important, is that somehow our unconscious world is much bigger. It is huge, universal, and we don't understand that one. Meditation allows this world to be light and knowable, understandable. That is why it is important. Normally we are totally robbed by the egotistic, conventional mind, not allowing the fundamental mind to be functioning. That is why one should have confidence, truly... through experience, one has confidence in one's spiritual journey." By Lama Thubten Yeshe

HOW TO MEDITATE?
"The most important thing is practice in daily life; then you can know gradually the true value of religion. Doctrine is not meant for mere knowledge, but for the improvement of our minds. In order to do that, it must be part of our life. If you put religious doctrine in a building and when you leave the building depart from the practices, you cannot gain its value." His Holiness the Dalai Lama, from ' A Policy of Kindness' I would strongly advise everyone to start with a serious course in meditation in a centre or group under the guidance of an experienced teacher, preferably at least with a few days in silence. This should give you a genuine feeling of the effect that meditation can have on the mind. Many people try to teach themselves meditation by reading books etc., but I can't remember ever meeting an enthusiastic self-taught meditator. So a proper course, if possible with a qualified teacher is invaluable. Furthermore, one should realise that continuity in meditation is considered essential: better five minutes a day, every day, than two hours once a week. For example, five minutes in the morning are likely to become longer over time, and can easily become part of your everyday life.

Many people discover it quickly becomes more essential and helpful than a good breakfast or 'the first cup of coffee' in the morning. In the evening, it can be a good way to stop the worries of the day and go to sleep in a comfortable state of mind. People who have problems getting to sleep may discover that with an evening meditation just before going to bed, the mind becomes much calmer and getting to sleep is no problem anymore. Ultimately, meditation can become a continuous state of mind, but that obviously takes a lot of training/habituation. Before starting meditation, ideally we need to take care of a few things: - a quiet place (using music is nice for relaxing, but not really meditation), switching off the phone will help. - make sure you are not too tired, early morning is generally said to be the best time. - sit comfortable; most people like a cushion under their behind, the room is best not too warm or cold. - wear loose, comfortable clothing. - try to create continuity in time and place to become habituated to the circumstances of meditation. The Body: - keeping the back straight, in whichever posture you meditate is most essential. - try to be comfortable and physically relaxed, and avoid moving too much. - keep the head straight, slightly bent forward, keep the teeth slightly apart, the tip of the tongue against the upper pallet. - the eyes are best kept half-open (without really looking), but many beginners find that too distracting and close them. - the shoulders should be relaxed and the hands can be put in one's lap. - the legs can be in the full lotus (which not many Westerners manage), but also simply crossed. In fact, other positions like sitting on one's knees or on a bench are good as well. If all of these are too difficult, you can also use a chair, but remember to sit only on the front half of the seat, not leaning against the back rest to avoid a bent back, and keep the feet flat on the floor. Keeping the knees warm may help to avoid numbness of the legs. - try belly-breathing; not breathing with the chest, but from the navel. - always remember that the posture should enhance meditation, not be an obstacle! The Buddha even taught one of his disciples who had many problems with his posture to lie down with his back on a bed, and then he quickly made progress; however, most people tend to fall asleep - so it will not be suitable for everyone... The Mind: - be relaxed but at the same time awake and attentive: finding your balance here is not easy! - be a careful observer of your own mind and thoughts; sometimes called the 'little spy inside': From Ani Tenzin Palmo, Reflections on a Mountain Lake: Teachings on Practical Buddhism:

"As we begin to develop awareness of the mind, the mind itself appears to divide into two. A new aspect of the mind arises. This is referred to variously as the witness, the seer, the knower, or the observer. It witnesses without judgment and without comment. Along with the arrival of the witness, a space appears within the mind. This enables us to see thoughts and emotions as mere thoughts and emotions, rather than as 'me' and 'mine.' When the thoughts and emotions are no longer seen as 'me' or 'mine', we begin to have choices. Certain thoughts and emotions are helpful, so we encourage them. Others are not so helpful, so we just let them go. All the thoughts and emotions are recognized and accepted. Nothing is suppressed. But now we have a choice about how to react. We can give energy to the ones, which are useful and skillful and withdraw energy from those which are not." The Session: 1. Try and set yourself a minimum time that you want to meditate and try to stick to that as a minimum, but also stop before you get completely tired. 2. Motivation - to know what you are doing, most Buddhists will start with a refuge prayer, generating bodhicitta (for example using the prayer of the four immeasurables) and the sevenlimb prayer (this contains the aspects of respectfulness towards the teachers, making (mental) offerings, admitting one's past mistakes, rejoicing in positive actions, asking the teachers to remain, requesting them to teach and dedicating the practice to full enlightenment). See the example meditations for a set of these prayers. 3a. Calming and clearing the mind - often using a simple (but often not easy) breathing meditation - see below. 3b. Optional for an analytical meditation: take specific object or technique and stay with that avoid excuses to change the subject. 4. Conclusion and dedication - to make impression on the mind In short: meditation is a method to transform ourselves into the person we would like to be; don't forget what you want to be like, therefore we need to set the motivation which gives perseverance in the practice. Keep relaxed, don't push yourself and don't expect great experiences. A dedication at the end directs positive energy towards results. The Tibetans traditionally advise the '6 Preparatory Practices' prior to the first traditional meditation session of the day: 1. Sweep and clean the room and arrange the altar. 2. Make offerings on the altar, e.g. light, food, incense, water bowls, etc.. 3. Sit in a comfortable position and examine your mind. If there is much distraction, do some breathing meditation to calm your mind. Then establish a good motivation. After that, take refuge and generate the altruistic intention by reciting the appropriate prayers. 4. Visualise the 'merit field' in front of you with your Teachers, Buddhas, bodhisattvas, etc. If this is too difficult, visualise Shakyamuni Buddha alone and consider him the embodiment of all Buddhas, Dharma (teachings) and Sangha (community). 5. Offer the seven limb prayer and do the mandala offering by reciting the prayers. 6. Make requests to the lineage teachers for inspiration by reciting the requesting prayers. It is also good to review the entire graduated path to enlightenment by reciting for example, "Foundation of All Good Qualities". This helps you to understand the purpose of the particular

meditation that you will do in the overall scheme of training the mind in the gradual path. It also plants the seed for you to obtain each realisation of the path. Who better to teach meditation than His Holiness the Dalai Lama? A number of meditations are collected in the List of Sample Meditations.
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SETTING OUR MOTIVATION

From Mind Beyond Death by Dzogchen Ponlop: "We should think about how we can make the best use of our practice so that we get the most out of it in the short time we have in this life. We do not have the leisure of wasting our time here by delaying the benefits of our practice. We have to use these situations as effectively as we can. Before you begin any practice, first think very carefully about your motivation. When we are engaged in the threefold process of study, contemplation and meditation, we should be very specific, very clear about why we are doing it. We should remind ourselves, "I am doing this to transcend my negative emotions and my ego-clinging." This is a general example of a specific intention. However, to be more precise, we need to consider the unique make-up of our own individual kleshas [intense states of suffering, and ignorance]. Once we have identified our strongest emotion, then we can focus on the practices that will alleviate it. We begin with whichever emotion is strongest for us and then we move on to the next strongest, followed by the next, and so on. It is important for us to prioritize our practice in this way. We have to keep our intention very clear in all three phases--in our study, in our contemplation and in our meditation. During shamatha or other practices, when thoughts come up, we recall that our purpose is to overcome our disturbing emotions and kleshas. We have to have a sense of willpower or determination in our minds. In order for the remedy to work, we must tell ourselves, "Yes, I am going to transcend this anger. I am going to work with it." Otherwise, if we do not have a clear idea, if we simply sit there with an indefinite or vague intention, then the effect also will be vague. We may have sat for one hour and although that time will not have been wasted, because it was not directed in an intentional way, the experience will not be so sharp, to the point or effective."

COMMON PROBLEMS DURING MEDITATION

"Just as a writer only learns the spontaneous freedom of expression after years of often gruelling study, and just as the simple grace of a dancer is achieved only with enormous, patient effort, so when you begin to understand where meditation will lead you, you will approach it as the greatest endeavor of your life, one that demands of you the deepest perseverance, enthusiasm, intelligence, and discipline." Sogyal Rinpoche

Pain Physical pain is a common experience, especially when you are not yet used to the position. Instead of immediately moving at the first note of discomfort, remain seated, do not move and study yourself and the pain. How does pain really feel? Give yourself time to discover and explore the feeling. You can visualise your body as completely empty, or feel remote from the body, as if you are observing yourself from outside. When the pain is very strong and comes every session again, check your posture; experiment if you like to sit on a higher cushion or without, try different positions etc. Also yoga exercises can help a lot. Take a physical brief break by standing up, but try to keep in the meditative state of mind. "Don't move. Just die over and over. Don't anticipate. Nothing can save you now because you have only this moment. Not even enlightenment will help you now because there are no other moments. With no future, be true to yourself and express yourself fully. Don't move." Shunryu Suzuki A note on numbness and 'falling asleep' of the legs When Westerners first try to sit crossed legged for extended periods, usually we feel a prickling and later numbness in the legs. When unfolding your legs after some time, you may feel considerable discomfort - maybe your legs don't even want to support you for a few seconds. Don't worry about this: contrary to popular belief, this is not caused by a limited blood supply to the legs, which could be very harmful. Instead, this is a sign that nerves have been squashed a while; that is the reason for the prickling sensation; the nerve signals are coming through again. So numbness and 'sleeping' legs are no problem. I have heard occasionally of people damaging their knees while pushing themselves too hard (like can happen in intense Zen retreats) for much too long. If you really feel serious returning pains in the knees during sitting, you may want to go for a different sitting position (if need be a chair) as it is possible to damage your knees if you ignore body signals too much. Sensual desire, attachment A common disturbance is being drawn to someone or something; it is often not easy to forget about your lover or a piece of chocolate once the thought has come up. But you can try some of the following: realising that these things are so brief and come with problems attached. Fulfilling one desires is never enough, the next one will come soon. Looking at the reality of the object: a body is really not much more than a bag of skin filled with bones, meat, blood etc., chocolate makes you fat and unhealthy. Distraction, restlessness, worry The best way is not to give it attention, notice it but don't get involved. If it persists, usually it helps to add in a short period of breathing meditation as described above. Check with yourself if

you are maybe pushing too hard, if so, relax a bit. You can remember that past and future don't exist, there is only the here and now. Restlessness from the past and worry for the future are illusions. Sometimes it helps to get the energy down from the head and to remember bellybreathing or focus on a spot just below the navel. You can also focus on an imagined black spot between the eyebrows. Persistent matters can be given a very short attention and the promise to deal with it later. It may even help to have a pen and paper at hand to make a very short note. However, make sure you don't start to write an essay - then it just becomes an escape from meditation. If everything else fails, try an analytical meditation on the problem or situation that distracts. "When you are practicing Zazen meditation do not try to stop your thinking. Let it stop by itself. If something comes into your mind, let it come in and go out, it will not stay long. When you try to stop your thinking, it means you are bothered by it. Do not be bothered by anything. It appears that the something comes from outside your mind, but actually it is only the waves of your mind and if you are not bothered by waves, gradually they will become calmer and calmer...Many sensations come, many thoughts or images arise but they are just waves from your own mind, Nothing comes from outside your own mind...If you leave your mind as it is, it will become calm. This mind is called big mind." Suzuki Roshi in Zen Mind, Beginner's Mind When we let go of wanting something else to happen in this moment, we are taking a profound step toward being able to encounter what is here now. If we hope to go anywhere or develop ourselves in any way, we can only step from where we are standing. If we don't really know where we are standing - a knowing that directly comes from the cultivation of mindfulness - we may only go in circles, for our efforts and expectations. So, in meditation practice, the best way to get somewhere is to let go of trying to get anywhere at all. Jon Kabat-Zinn Lethargy, drowsiness, sleepiness Remember that death is certain, and this chance for meditation should not be missed. There is only the here and now, past and future are imaginations. Check your motivation for meditating. You can concentrate on a visualised white light between the eyebrows. Take a couple of deep breaths. If you are really tired, take a rest and continue later. Despite of all these problems, do not let yourself get discouraged to easily; meditation is about habituation, so it may take a while to get used to. Don't condemn yourself when a session did not go well, rather try to find the cause and avoid it next time. "Cultivating the mind is very much like cultivating a crop. A farmer must know the proper way to prepare the soil, sow the seed, tend to the growth of the crop, and finally harvest it. If all these tasks are done properly, the farmer will reap the best harvest that natures allows. If they're done improperly, an inferior harvest will be produced, regardless of the farmer's hopes and anxieties. Similarly, in terms of meditation it is crucial to be thoroughly versed in the proper method of our chosen technique. While engaged in the practice, we must frequently check up to see whether we are implementing the instructions we have heard and conceptually understood. Like a good crop,

good meditation cannot be forced, and requires cultivation over time." B. Alan Wallace from Tibetan Buddhism from the Ground Up Depression caused by meditation on suffering "In discursive (analytical) meditations it is imperative that one's growing disenchantment with mundane existence is complemented with growing confidence in the real possibility of true freedom and lasting joy that transcends the vicissitudes of conditioned existence. Without this faith and the yearning for such liberation, the meditations may easily result in profound depression, in which everything seems hollow, unreal, and futile. Thus instead of polarizing one's desires towards the single-pointed pursuit of nirvana, one is reduced to a debilitating kind of spiritual sloth." From Balancing the Mind: A Tibetan Buddhist Approach to Refining Attention by B. Alan Wallace Having mentioned this, I don't think this actually happens very often. Strange enough, dealing with our problems in life and giving them full attention in meditation will often provide a bit more space and clarity, away from worries and leading towards ways of dealing with them. I find that usually the not-dealing with our problems causes long-term frustrating and depressing situations. Remember that we cannot avoid problems, but we can change our reaction to them. Be kind to yourself! "So don't be in a hurry and try to push or rush your practice. Do your meditation gently and gradually step by step. In regard to peacefulness, if you become peaceful, then accept it; if you don't become peaceful, then accept that also. That's the nature of the mind. We must find our our own practice and persistently keep at it." Ajahn Chah, 'Bodhinyana' Not too tight, not too lose. The monk Sona came to the Buddha with a question on why he was not having success in his practice, the Buddha answered (adapted from Anguttara Nikaya by Nyanaponika Thera): "Tell me, Sona, in earlier days were you not skilled in playing stringed music on a lute?" "Yes, Lord." "And, tell me, Sona, when the strings of that lute were too taut, was then your lute tuneful and easily playable?" "Certainly not, O Lord." "And when the strings of your lute were too loose, was then your lute tuneful and easily playable?" "Certainly not, O Lord." "But when, Sona, the strings of your lute were neither too taut nor too loose, but adjusted to an

even pitch, did your lute then have a wonderful sound and was it easily playable?" "Certainly, O Lord." "Similarly, Sona, if energy is applied too strongly, it will lead to restlessness, and if energy is too lax, it will lead to lassitude. Therefore, Sona, keep your energy in balance and balance the Spiritual Faculties and in this way focus your intention." I can't meditate. Beginners with meditation often get the feeling that they can't meditate; "I meditate for a week now, and still see no change", "I can't control my mind", "My mind is only getting crazier, I cannot get rid of my problems and thoughts". To briefly comment on these in order:

Meditation requires patience - a few sessions will not undo a lifetime of opposite habits of excitement and confusion. None of us can control our mind unless we train ourselves to do it - have you ever seen anyone playing the violin nicely without practice? If it seems that our mind is getting worse, it usually means we just see our 'madness' better than before - the first step towards success!

A story by Master Shen-Yen (from Ch'an Newsletter July 1982): "The purpose of cultivation is not to seek anything, but to discover the faults in our character and behavior. By opening ourselves to self-investigation, we hope to find out where our problems lie, and if, after searching within ourselves, we can see these faults and problems, this in itself is the fruit of the practice. A woman on the last retreat said that the more she tries to get away from her faults, the stronger they seem to become. And the more she thinks about it, and wonders why she can't get rid of them, the more she gets disgusted with herself. She said, "Probably I just don't have the ability to practice meditation. A good practitioner is able to throw out their problems while practicing, and I'm not." At that time, I was standing up, and the light above cast a shadow of my body on the wall. I asked: "When I am standing still, is the shadow moving?" She said, "No." Then I walked slowly away, and the shadow followed me along. I walked quickly and the shadow kept pace with me. No matter how I tried, I could not get rid of it. Only if you turn the light out, or make your body disappear, will your shadow go away. Just like the shadow, our problems stick to our "self." Wherever there is a self, there must also be problems. But if you were to say, then, "I want to throw away my 'self'," that "I" who wants to get rid of the self indicates that the self is still there. This would amount to the self trying to throw away the self, which is impossible to accomplish. It would be just like trying to get rid of the shadow if your body is still there. If there is a subject, there is definitely an object. This being the case, is cultivation of any use? Of course it is, since we cultivate to discover our problems. Recognizing your problems shows you have made progress. Desiring to rid yourself of these problems may he a good sign, but actually that is not how we should approach it. The method of practice does not consist in throwing them out, but rather in decreasing the sense of self until it becomes so light that the problems will naturally disappear."

A mini-poem that catches a lot of the essence (unknown source): "Too young to meditate... Too bad to meditate... Too in love to meditate... Too busy to meditate... Too worried to meditate... Too sick to meditate... Too excited to meditate... Too tired to meditate... Too late to meditate! "
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POST MEDITATION
"After meditation, do not allow the feeling of resting evenly to dissipate, no matter what form of activity you engage in. Continually foster the feeling of knowing that all appearances, yourself, others, inanimate or animate, appear though they seem to be nothing - be like a child of illusion." From: 'The Great Path of Awakening' by Jamgon Kongtrul "Be on guard against thinking of Enlightenment as a thing to be grasped at, lest it, too, should become an obstruction." The Buddha "Meditation is not to escape from society, but to come back to ourselves and see what is going on. Once there is seeing, there must be acting. With mindfulness, we know what to do and what not to do to help." Thich Nhat Hanh LINKS On the List of Meditations page, you can find over 50 sample meditations. For the complete text of "Mindfulness In Plain English", a well-loved meditation how-to book on Vipassana by Venerable Gunaratana online, click on this page of realization.org. His Holiness the Dalai Lama's advice on meditation Good resources on meditation at Wildmind.org. Do have a look at this quite informative Frequently Asked Question page of the Kargyu.org page. Practical Advice for Meditators from the Access to Insight website The Five Mental Hindrances and Their Conquest from the Access to Insight website A good article on the value of retreats A brief meditation FAQ-sheet

BOOKS
How to Meditate - Kathleen McDonald Spiritual Friends - Meditations by Monks and Nuns of the International Mahayana Institute Just for fun: Don't just do something, sit! Generally speaking, you aren't learning much when your lips are moving. Does the noise in my head bother you? Two men are talking on the street. 'And how's your son? Is he still unemployed?' 'Yes, he is. But he is meditating now.' 'Meditating? What's that?' 'I don't know, but it's better than sitting around doing nothing!'