Although there is no Vd text which categorises the levels of the practice, this dissertation divides its practices into three levels. The first is the elementary level which aims to understand the basic practices. In the meditative practice, the meditator aims to attain 1) the pathamamagga sphere [55] and 2) the refined arahant dhammakāya afterwards. The second is the intermediate level. It aims to use the supernatural abilities and qualifications of dhammakāyas for performing higher levels of practices, including 1) jhānasamāpatti, 2) seeing the four noble truths (Pali: ariyasacca) and the crude and refined realms and 3) elimination of all impurities (Pali: āsavakkhayañāṇa). The third is the advanced level. As mentioned above, there is a belief that māras of the black super-cosmic realm of thatthams are the creators of the sufferings of human beings. They always work for
115 TN. p. 579.
sending harm such as death, illness and ageing. The practices in this level, therefore, involve the practice of combating māra‟s harm by the means of Vd. The intermediate and advanced levels will be presented in the chapters 4, 5 and 6 respectively. The following section will primarily present the principal concepts of Vd at the elementary level.
Advanced Level Aim: Eradication of Black ‘thattham’
Practices:
-Stopping of the mind in higher level -Higher levels of practices
Intermediate Level Aim: Understanding of self and the universe Practices:
- Seeing ‘nipphan’, ‘phopsam’, ‘lokan’ and internal elements; ‘5 khans’, ‘12ayatanas’, ’18 thats’ etc.
-Higher levels of practices
Elementary Level
Aim: Arahant dhammakāya attainment Practices:
-Stopping of the mind in higher level
Aim: Pathamamagga Sphere attainment Practices:
-Meditation posture -Seven Bases of the mind -Nimit
-Mantra
-Stopping of the mind
Illustration 12: Levels of Vd
Elementary level
This level theoretically aims to understand the basics of the practices. In the meditative practice, the meditator aims to attain a pathamamagga sphere and a refined arahant
dhammakāya afterwards. Basic techniques of dhammakāya meditation are commonly introduced with the following elements; namely, meditation posture, seven bases of the mind, nimit, mantra, structure of the mind, stopping of the mind, the dmp of the human body and the eighteen bodies. These elements are very important in Vd practices at all levels. Clear understanding of these is essential in order to understand the entire concept of Vd. A more detailed explanation follows.
Meditation posture [56]
The meditation posture is called ‗khubanlang (คู้บัลลังก์)[57]‘.116 It can be obtained by placing the right leg over the left leg,117 placing the right hand over the left hand and making a two ‗aṇgulī (Pali) [58]‘118 gap between both thumbs by connecting the tip of the left thumb to the tip of the right hand‘s index finger. One sits with the body upright, taking the lateral malleolus or ankle bone [59] of the right leg as the measuring point. It should be adjusted so that it intersects with a vertical line from the Adam‘s apple [60] or the laryngeal prominence.119 The D1 states that:
This is the method for making the body upright called ‗ujukāyaṃ paṇidhāya‘
[translated as] ‗to sit with an upright body‘. Parimukkhaṃ satiṃ upaṭṭhapeta be aware (Pali: sati) as if you were facing all directions. Be conscious, do not be absent-minded. (Similarly to the awakened noble disciples [ขีณาสพ khi-na-sop]) This is the ‗path [61]‘ of Buddhas and their emancipated disciples (arahant).120
116 D1. p. I.
117 In the text, ‗เท้าขวาทับเท้าซ้าย (thao-kha-thap-thao-sai)‘ is literally translated as ‗put the right feet over the left feet‘. However, base on the meditation posture as shown in the text, no doubt, this expression refers to
‗put the right leg over the left leg.
118 Finger (องคุลี ongkhuli, Pali: aṇgulī) here refers to a finger joint. So, the words ‗two aṇgulīs‘ refer to two times of the length of a finger joint.
119 The vertical line of the Adam‘s apple (ลูกคาง luk-khang) is the 90 degree line from the Adam‘s apple or the laryngeal prominence vertically down to the lateral malleolus of the right leg.
120 Ibid.
This meditation posture is the same sitting posture of the dhammakāya inside. At the elementary practice, it helps the meditator‘s body to be comfortable. Comfort of the body increases comfort of the mind. Comfort of the mind supports stopping the mind. Sitting in the right position also helps the meditator to identify the bases of the mind more easily. In addition to the clear understanding of the meditation posture, the meditator must acquire a clear comprehension of the seven bases of the mind.
Illustration 13:
The vertical line from the Adam‘s apple to the lateral malleolus Adam‘s apple or the
laryngeal prominence line
Ankle bone or lateral malleolus
Illustration 14121: ‗Khubanlang‘ meditation posture
The seven bases of the mind [62]
In Vd, the meditator has to bring the mind within the body in order to make it stop at the enlightened spot or the centre of the seventh base. Bringing the mind, which always wanders outside, through all bases is important. These bases of the mind are the path of the mind leading the mind from its mundane status to the supramundane status. It is also the path of birth and death. That is, when the mind comes to be reborn, it takes this path through the mother and father-to-be. When it leaves the body, it leaves through this path as well. The seven bases are arranged according to the importance of each base:122
121 Back page of the D1.
122 D2. pp. 3-4.
Illustration 15: The seven bases of the mind123
The first base is at the centre of the rim of the nostril, on the left side for women and on the right side for men. The first bases of the male and female are different because the right nostril is the primary gate that the male refined mnk comes to be reborn; while, the female refined mnk uses the left nostril. The refined beings (viññāṇa or refined body) come through these gates of the father to be. They then stay at the sixth base of the mind inside the dhamma sphere that makes the human body of the father possible. Thereafter, they will motivate the father and the mother to be to have a sexual intercourse. The being will be spiritually pulled to stay in the womb of the mother to be.
The second base is at the centre of the medial angle of the eyes, on the left side for women and on the right side for men.
123 The Life and Times of Luang Pho Wat Paknam. Edited by Dhammakaya Foundation. Bangdok:
Dhammakaya Foundation: Department of International Relations. p. 163.
The third base is at the centre of the head, the same point as the centre point of the nerve [63] at the level of the medial angle of the eyes. That is, there is the imaginary line pulled from the centre of the frontal part of the head at the level of the medial angle of the eyes directly to the back part of the skull. Also there is another line directly pulled from the right part of the head to the left part at the same level [nearly above the ears]. The third base is located at an intersection of these lines. It is called the centre of the nerve because it works collaboratively with the brain. In the ancient contemplative practice, it is said that the refined body of a human leaves the body through this spot while the meditator meditates.
The fourth base is at the roof of the mouth above the uvula where food is swallowed.
The fifth base is at the centre of the throat above the level of the Adam‘s apple.
The sixth base is at the end of the refined breath [64] or the centre of the body, at the level of the navel. This is the base of the dhamma sphere that makes the human body possible. At the centre of this sphere, there is a very small clear sphere called ‗the original birth of dhātudhamma‟ (กําเนิดธาตุธรรม kam-noet-thattham)‘. It is the size of a tip of a needle.
This is very important in Vd practice at the advanced level.
The seventh base is a spot two finger breadths above the previous point at the centre of the body]. The text, D1, provides more information on this base:
Within this base, there are five centres; middle, front, right, back and left. The middle centre is ‗ākāsa (space) dhātu [65]‘. The front is ‗āpo (water) dhātu [66]‘. The right is ‗pathavī (earth) dhātu [67]‘. The left is ‗vāyo (wind) dhātu [68]‘ and the back is ‗tejo (fire) dhātu [69]‘. A clear sign in the middle centre is the hollow channel [70]. The centre is called ‗sun (ศูนย์ centre)‘.124
This centre is most important because it is the path to nibbāna of Buddhas and arahants.
124 D1. p. 37.
Why is it called ‗sun‘? It is the central point that beings use to take birth.125 When the beings are going to take a birth, they will come to stay at ‗sip‘126. The refined mnk (kai-manut-laaiat) will stay inside that dhamma sphere. While the father and mother are assembling the elements properly127, [the mind of beings]
will sink quickly [71] to the centre. After this phenomenon, it will float upwards to the centre of the body by two finger breadths [the seventh base]. [The dhamma sphere] has the same size as the yolk of a chicken‘s egg. It is as clear as a mirror. It [being] will be born like this. The point called ‗sun‘ is very important. [The beings] will be born in the world; [they] must take birth at this point. Similarly [they] will go to nibbāna through this point. They will also attain the path and fruitions of nibbāna through this point. 128
Illustration 16: The five centres at the 7th base of the mind
At this level of practice, after the meditator has understood the meditation posture and the seven bases of the mind, he/she then has to learn the method for ‗stopping of the mind‘.
This is not easy as it is the nature of the mind to always wander. It is difficult for
125 At the middle of this centre, there is the original birth, round, clear and pure, the same size as a pipal seed. Within the original birth, there is the refined khrueang rap-songs of the human. It works in
cooperation with the khrueang rap-songs of the realms in order to send and receive the mind of the being to be reborn in the realms.
126 The centre of the dhamma sphere is located at the sixth base of the mind.
127 The father and the mother have sexual intercourse, so the egg is fertilised.
128 Ibid., pp. 37-8.
meditators to keep it still at a single point. For this reason, the meditator uses the visualisation of the object of meditation as an aid. This meditation object is called ‗nimit‘.
Nimit [72]
The ‗object‘ or ‗the preparatory object, nimit‘ is sometimes called ‗parikamma-nimitta‘.
It protects the mind from the visual wandering [73] during meditation such as when daydreaming. This allows the mind to stop effectively. In Vd, the nimit commonly used is ālokakasiṇa [74]129, one of ten kasiṇas introduced in the Visuddhimagga130 treatise. 131 It is used in practice with the seven bases and mantra. Document ‗A‘ explains:
For parikammanimitta, imagine a spherical sign, round as a ball, clear as a perfectly round cut diamond, the same size as the crystalline lens of the eye.
For women, set it at the rim of the nostril on the left side. For men, set it at the rim of the nostril on the right side. This must be accurate. Set the mind, which is always wandering, inside parikammanimitta (crystal sphere) at the rim of the nostril on the left side for woman and the right side for man. The outer (the diameter of parikammanimitta) is the same size as the crystalline lens (pupil) of the eye. The inside [the diameter of the imaginary mind] is the same size as the Canna seed [75]132, as white and clear as a mirror. Recite parikammabhāvanā; while maintaining the crystal ball at the nostril base, as
‗sammā arahaṁ ‘ [Thrice]. 133
129 ‗Āloka‘ means ‗the light‘ and ‗kasiṇa‘ refers to the meditation device or the object of meditation.
Therefore, this word ‗ālokakasiṇa‘ refers to the light meditation device. Note: the word ‗kasiṇa‘ also refers to the method of inducing concentration by gazing at any of the ten objects, viz., earth, water, fire, air, blue, yellow, red, white, space and light. (PBD. p. 317)
130 The Visuddhimagga (The Path of Purification) is a Theravada Buddhist commentary written by Buddhaghosa approximately in 430 CE in Sri Lanka. It is considered the most important Theravada text outside of the Tipiṭaka canon of scriptures. The Visuddhimagga's structure is based on the Ratha-vinita Sutta (Relay Chariots Discourse, MN 24), which describes the progression from the purity of discipline to the nibbāna, considering seven steps.
131 Mettanando. op.cit., pp. 27-30.
132 The size of the Canna seed (เม็ดพุทธรักษา met-phuttha-raksa) is about four millimeters in diameter. It is nearly the same size as the crystalline lens (pupil) part of the eye.
133 D1. pp. 34-5.
Illustration 17:
The size of the mind fitting into in parikammanimitta is compared to a Canna seed.
It has the same size as the crystalline lens of the eye.
In the basic practice, a nimit is used for bringing the centres of all spheres of the mind to unify at the centre of the seventh base. The mind consists of four spheres. Spheres of memory, thought, and cognition are naturally located in the physical heart. They have to be unified with the seeing sphere located at the sixth base, at the centre of the seventh base. The meditator visualises the nimit at each base of the mind from the first base to the seventh base. While he is visualising the object at each base, it will automatically and effectively bring the spheres of the mind, which wander outside of the body, into ‗the path of the mind‘ from the first base to the seventh base.
It should be understood that the term ‗parikammanimitta‘, in this sense, is not same as the word ‗nimit (Pali: nimitta)‘134 used in the sense of inner objects arisen during meditation practices. It is an imaginary device mentally created by visualisation. For this reason, it is called ‗the preparatory device‘. The nimits that occur in the mind during meditation
134 There are three different kinds of nimittas: parikammanimitta (preliminary sign), uggaha-nimitta, (learning sign, abstract sign, visualised image), and paṭibhāga-nimitta (counterpart sign, conceptional image). PDB. pp. 92-3.
practice refer to ‗inner vision‘. Nimit is not an obstacle to knowing the truths. The Pali texts say it is necessary for the acquirement of the enlightenment. It clearly plays an important role in vipassanā meditation.135 The TN gives an alternative explanation of this passage by stating that if the meditator is content with being alone and he is happy with the tranquility, it is possible to take the nimit of vipassanā meditation and thereby the right view in vipassanā can be completed. The right meditation of the path and fruition also can be completed. Eventually, the fetters (Pali: saṁyojana) can be eliminated. When the meditator is able to eradicate the fetters, it is possible to achieve nibbāna.136 In Vd, the nimit is sometimes recognised as the short name of ‗parikamma nimitta‘. However, the clear comprehension of the differences between the terms ‗parikammanimitta‘ and
‗nimit‘ is necessary. The use of ‗parikamma nimitta‘ leads to the sight of inner images or nimits such as inner spheres or bodies. This sight significantly leads to the enlightenment.
135 The TN refers to an importance of the nimitta‘s use in the chakkanipāta of aṅgutaranikāya:
เมื่อไม่เป็นผู้โดดเดี่ยว ไม่ยินดียิ่งในความสงัดเงียบแล้ว จักถือเอานิมิตแห่งสมาธิจิตวิปัสสนา ได้นั้น ข้อนี้ไม่เป็นฐานะที่มีได้
[The Buddha says] when you do not like being alone or have no happiness in tranquility, it is impossible to take the nimitta of vipassanā meditation.
เมื่อไม่ได้ถือเอานิมิตแห่งสมาธิจิตวิปัสสนาจิตแล้ว จักยังสัมมาทิฏฐิแห่งวิปัสสนาให้บริบูรณ์นั้นข้อนี้ ไม่เป็นฐานะที่มีได้
When you are unable to take the nimitta of vipassanā meditation, it is impossible to have complete right view in vipassanā.
เมื่อไม่ทําสัมมาทิฏฐิแห่งวิปัสสนาให้บริบูรณ์แล้ว จักยังสัมมาสมาธิแห่งมรรคและผลให้บริบูรณ์นั้น ข้อนี้ไม่เป็นฐานะที่มีได้
When you are unable to produce complete right view in the vipassanā, it is impossible to have complete right meditation of the path and fruition.
เมื่อไม่ทําสัมมาสมาธิแห่งมรรคและผลให้บริบูรณ์แล้ว จักละสังโยชน์ทั้งหลาย ข้อนี้ก็ไม่เป็นฐานะที่มีได้
When you are unable to have complete right meditation of the path and fruition, it is also impossible to eradicate the fetters [saṁyojana].
เมื่อไม่ละสังโยชน์ทั้งหลายแล้ว จักทําพระนิพพานให้แจ้งนั้น ข้อนี้ไม่เป็นฐานะที่มีได้เลย
When you are unable to eradicate the fetters, it is impossible to achieve nibbāna.
See TN. pp. 32-3.
136 Ibid., p. 33.
Mantra [76]
While the nimit is used for eliminating visual wandering of the mind, mantra, which utilises a Pali word or phrase, is used to prevent a wandering mind caused by inner sounds [77].137 The words ‗sammā arahaṁ [78]‘ are commonly used with visualisation of parikamma nimitta and the seven bases of the mind. After sitting in the khubanlang posture, the meditator imagines an object of meditation or nimit at the first base and recites the mantra thrice. The object is then moved from that base through to the seventh base. As the nimit reaches each base, the meditator must recite the mantra three times.
This prevents the mind from the imaginary and vocal wandering caused by mental conditions such as worry, doubt and sleepiness. The D1 states that obstacles of meditation consist of eleven upakilesas or mental defilements which are the obstacles influencing the ability to stop the mind or to attain results of practice (Pali: maggaphala).
They are:
1) vicikicchā wavering or doubt [skepticism]
2) amanasikāra bad intention
3) thīna middha discouragement, dozing or sleepiness
4) chimphitatta startled fear
5) uppila delighted excitement
6) duṭṭhulla discomfort of the body
7) accāraddhaviriya over persistence 8) atilīnaviriya inadequate persistence
9) aphichappā desire
10) nānattasaññā thought of the past [stories] or memories which occur during meditation
11) rūpānam atinichjhā yitatta focusing too hard on the image or the nimitta138
During the time of Sot Bhikkhu, there was no clear indication of the reason for the selection of the term ‗sammā arahaṁ ‘ as mantra for Vd practice. Many of his disciples interpret the meanings as follows :
137 The inner sound or voice is similar to when one talks to oneself in mind. This is a distraction just as images can be a distraction. The wandering of the mind caused by this inner sound is called ‗fung siang (ฟุ้ง เสียง)‘.
138 D1. p. II.
1) The D1 ‗new edition, 2011‘ suggests the first explanation of the term ‗sammā arahaṁ ‘ that it comes from two words; sammā and arahaṁ. The ‗sammā‘ means ‗right‘ which refers to one of the nine virtues of the Buddha; ‗sammāsambuddho‘ meaning ‗rightly enlightened‘.139 It refers to the righteousness in the noble path (ariyamagga). ‗Arahaṁ‘
also refers to one of the virtues of the Buddha. It means ―the Buddha is the enlightened one or the arahant himself‖. Therefore, the term ‗sammā arahaṁ‘ refers to the rightly enlightened Buddha.140
2) The D1 provides a second explanation that the term refers to the recollection of the Buddha (Pali: Buddhānussati).141 This causes the mind of the meditator to become bright and powerful. Normally, the mind wanders when it does not cling to something. Its concentration is weak. The recollection of the Buddha increases the firmness of mental concentration and thus causes the mind to be powerful for meditation practice. The mind will be awakened afterwards. The D1 refers to the Pali passages :
Sappabuddhaṃ pabujjhanti sadā gotamasāvakā Yesaṃ divā ca ratto ca niccaṃ buddhagatā satīti.
The consciousness that always follows the Buddha and his disciples, both day and night, even though that disciple
The consciousness that always follows the Buddha and his disciples, both day and night, even though that disciple