On the tip of the nose, abdomen, love (Metta) meditation, and the GOAL of the Buddhist path Myoma Myint Kywe (มิวม่ามิตรจอย) นักเขียน, ประวัติศาสตร์, อาจารย์, หัวหน้าคาราเต้

Concentration on the tip of the nose, abdomen, love (Metta) meditation, and the GOAL of the Buddhist path

                                       Myoma Myint Kywe

(มิวม่ามิตรจอย)

นักเขียน, ประวัติศาสตร์, อาจารย์, หัวหน้าคาราเต้

Each target is an objective, main destination (goals) is the similarities. Once it’s accomplished you move on to the next step, gradually moving toward your goal as each target is completed. Though goals generally control objectives, objectives can also control goals as they unfold.

This form of meditation is widely practiced in Theravada Buddhism. Its goal is the realization of the three marks of existence: อนิจจัง anicca (impermanence), ทุกข์ dukkha (suffering or un-satisfactoriness) , and อนัตตา anatta (non-self  or no-soul). It leads to the realization of the true character of Emptiness.

Vipassana meditation is considered essential for attaining nirvana by Theravada Buddhism. Samatha meditation is the first step of the Vipassana.

In the teaching of the Noble Eightfold Path มรรคมีองค์แปด, (samma-samadhi), is "สัมมาสมาธิ right concentration". The primary means of cultivating samadhi is meditation. Upon development of samadhi, one's mind becomes purified of defilement, calm, tranquil, and luminous. Once the meditator achieves a correct and right concentration, his mind is ready to penetrate and gain insight (vipassana) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.

According to Theravada Buddhism the Buddha taught two types of meditation, samatha meditation and vipassana meditation.

There are two ways of basic studying Samatha สมถะ /サマタ瞑想 and Vipassana วิปัสสนา /ヴィパッサナー瞑想 as watching at the abdomen and concentration on the tip of the nose.

These both methods are good, very effective and correct ways in Buddhism. One should choose a convenient time for meditation and practice with utmost regularity, reserving the same period each day for one's practice. Then, arousing the confidence that one is walking the correct road to นิพพาน / 涅槃/ Nibbana (nirvana) walked by all the enlightened ones of the past, one should proceed forth on the path of meditation and strive with diligent effort. Nibbana is the earliest and most common term used to describe the GOAL of the Buddhist path.

The Buddha said: "One who is willing to attain Nirvana, has to understand Four Noble Truths. These Noble Truths are the key to attain Nirvana."

So nirvana is liberation, but liberation from what? The standard answer is "samsara," which usually is defined as the cycle of birth, death, and rebirth. (Note that "rebirth" is NOT necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha (the stress/pain/dissatisfaction of life). Dukkha is commonly explained according to three different categories: The obvious physical and mental suffering associated with birth, growing old, illness and dying.

Dukkha is a Buddhist term commonly translated as "suffering", "anxiety", "stress", or "unsatisfactoriness".The principle of dukkha is one of the most important concepts in the Buddhist tradition. The Lord Buddha is reputed to have said: "I have taught one thing and one thing only, dukkha and the cessation of dukkha." The classic formulation of these teachings on dukkha is the doctrine of the Four Noble Truths, in which the Truth of Dukkha (Pali: dukkha sacca) is identified as the first of the four noble truths.

In his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Noble Eightfold Path.

Nirvana is a place of perfect peace and happiness. In Buddhism, nirvana is the highest state that someone can attain, a state of enlightenment, meaning a person's individual desires and suffering go away. In the Buddhist tradition, nirvana is described as the extinguishing of the fires that cause suffering.

In Theravada Buddhism, Nirvana (spelled "Nibbana" in Pali) is understood to be an "unbinding" of the mind from defilements, in particular the Three Poisons ( lobha, dosa, moha), and the mental "effluents" of sensuality, views, becoming, and ignorance. It is free and liberation (cessation of all suffering) from the cycle of death and rebirth and freedom from the effects of karma. In Mahayana Buddhism, Nirvana also is the extinguishing of dualities and a merging with Nirvana and Samsara into an absolute existence.

Most schools of Buddhism explain Nirvana as a state of bliss or real peace, and this state may be experienced in life, or it may be entered into at death.

The word Nirvana means "to extinguish," such as extinguishing the flame of a candle. This "extinguishment" is not understood by Buddhists to mean annihilation, however. Rather, it is thought of as passing into another kind of existence.

In the culture in which the historical Buddha lived and taught, it was understood that fire "burns" and becomes visible when it is attached to fuel, and it stops burning and becomes invisible when it is "released" from fuel. The fire, it was thought, was not annihilated but transformed.

The Theravada Buddhism emphasizes the cessation of suffering and liberation from samsara.

Even within the Vipassana tradition there are being different. There are meditation teachers who teach their students to follow the breath by watching the rise and fall of the abdomen. Others recommend focusing attention on the touch of the body against the cushion, or hand against hand, or the feeling of one leg against the other. The method we are explaining here, however, is considered the most traditional and is probably what Gotama Buddha taught his students.

The Satipatthana Sutta, the Buddha's original discourse on mindfulness, specifically says that one must begin by focusing the attention on the breathing and then go on to note all other physical and mental phenomena which arise.

That difference is very subtle. These both methods are BEST, very effective, similarity, and correct ways based on the goal of the true Buddhist path in Buddhism. Furthermore, it is a very living process, an aspect of life that is in constant change. The breath moves in cycles - inhalation, exhalation, breathing in and breathing out. Thus it is a miniature model of life itself. The sensation of breath is subtle.

On the tip of the nose

Now, sati consistently watches only at the tip of the จมูก / 鼻 nose.

Sati is a key term in Buddhist meditation. It means "recall, recollection, awareness, attention, mindfulness." In the tradition of Japanese, 鼻hana refers to the nose.

While inhaling or while exhaling, know it every time. This is called "watching the gate." There's a feeling as the breathing passes in or out; the rest of the way is left void or quiet. If you have firm awareness at the nose tip, the breathing becomes increasingly calm and quiet. Thus you can't feel movements other than at the nose tip. In the spaces when it's empty or quiet, when you can't feel anything, the mind doesn't run away to home or elsewhere. 

The ability to do this well is success in the "waiting in ambush at one point" level of preparation. Observe the movement of breath at the tip of your nose. This mindfulness meditation is very useful to calm the mind and soothe (calm and pacify) the emotions. Concentration on the tip of the nose is recommended in the Buddhism.

We sit, watching the air going in and out of our noses.

Now breathe naturally and peacefully, keeping your awareness on the tip of your nose, feeling the breath as it flows in and out of your nostrils. (Some people become more aware of the half-inch or so at the tip of the nose, and others remain more aware of the nostrils. Whichever happens naturally is the best for you. So whenever almost Buddhist monks say “nose-tip” it applies equally to these three areas.) Do not follow the breath in and out of your body, but just be aware of the breath movement sensation at the tip of your nose.

Keeping your awareness on the tip of your nose, breathe naturally and calmly, easefully observing the sensation of the breath moving there throughout all your inhalations and exhalations.

Let the breath be as it will. If the breath is naturally long, let it be so. If it is short, let it be so. If the inhalations and exhalations are of unequal length, that is just fine. Let the breath be natural and unforced, and just observe and experience it.

Keep in mind that breath Meditation basically consists of being aware in a relaxed and peaceful manner of your breath as it moves in and out at the tip of your nose.

Mahasi Sayadaw’s teaching…..

At the abdomen

The belly (ท้อง /腹 abdomen) is considered as the location of the hara centre. Just behind and below your navel (belly) lies the hara, which is a point of consciousness that is considered as the center of your subtle body. By focus our attention on the hara centre, we can easily attain a meditative state of mind. As you meditate upon hara, you watching process starts slow down on its own. In the tradition of Japanese, 腹 hara refers to the abdomen (belly).

Try to keep your mind (but not your eyes) on the abdomen. You will thereby come to know the movements of rising and falling of it. If these movements are not clear to you in the beginning, then place both hands on the abdomen to feel these rising and falling movements. After a short time the upward movement of exhalation will become clear. Then make a mental note of rising for the upward movement, falling for the downward movement.

Your mental note of each movement must be made while it occurs. From this exercise you learn the actual manner of the upward and downward movements of the abdomen. You are not concerned with the form of the abdomen. What you actually perceive is the bodily sensation of pressure caused by the heaving movement of the abdomen. So do not dwell on the form of the abdomen but proceed with the exercise.

For the beginner it is a very effective method of developing the faculties of attention, concentration of mind and insight in contemplation. As practice progresses, the manner of the movements will be clearer. The ability to know each successive occurrence of the mental and physical processes at each of the six sense organs is acquired only when insight contemplation is fully developed.

Since you are only a beginner whose attentiveness and power of concentration are still weak, you may find it difficult to keep the mind on each successive rising movement and falling movement as it occurs. In view of this difficulty, you may be inclined to think, "I just don't know how to keep my mind on each of every movement." Then simply remember that this is a learning process. The rising and falling movements of the abdomen are always present and therefore there is no need to look for them. Actually it is easy for a beginner to keep his or her mind on these two simple movements.

Continue with this exercise in full awareness of the abdomen's rising and falling movements. Never verbally repeat the words, rising, falling, and do not think of rising and falling as words. Be aware only of the actual process of the rising and falling movements of the abdomen. Avoid deep or rapid breathing for the purpose of making the abdominal movements more distinct, because this procedure causes fatigue that interferes with the practice. Just be totally aware of the movements of rising and falling as they occur in the course of normal breathing.

If you simply think of something, mentally note, thinking. If you reflect, reflecting. If you intend to do something intending, note intending. When the mind wanders from the object of meditation which is the rising and falling of the abdomen, mentally note, wandering. Should you imagine you are going to a certain place, note going. When you arrive-arriving. When, in your thoughts, you meet a person, note meeting. If you envision or imagine a light or colour, be sure to note seeing. A mental vision must be noted on each occurrence of its appearance until it passes away. After its disappearance continue with Basic Exercise I, by being fully aware of each movement of the rising and falling abdomen. Proceed carefully, without slackening. If you intend to swallow saliva while thus engaged, make a mental note intending. While in the act of swallowing-swallowing. If you spit, spitting. Then return to the exercise of noting rising and falling.

Should an itching sensation be felt in any part of the body, keep the mind on that part and make a mental note, itching. Do this in a regulated manner, neither too fast nor too slow. When the itching sensation disappears in the course of full awareness, continue with the exercise of noticing the rising and falling of the abdomen.

Suppose you intend to bend the neck, note intending. In the act of bending, bending. When you intend to straighten the neck, intending. In the act of straightening the neck, straightening. The neck movements of bending and straightening must be done slowly. After mentally making a note of each of these actions, proceed in full awareness with noticing the movements of the rising and falling abdomen.

I want to say it again, the 'belly watching' form of Vipassana meditation involves focus our attention on the breathing process felt around the belly. When we breathe our belly moves up and down. This movement of belly is a continuous process. Just like breathing, this movement (of belly) also goes on continuously. And we can use this movement to attain a meditative state.

Chanmyay Sayadaw’s teaching…..

When you have done these preliminary stages then you have to focus your mind on your bodily and mental processes, be aware of any mental and physical processes as they really are. That is the beginning of Vipassana meditation. The principle of Vipassana meditation is to be aware of whatever arises in your body and mind as it really occurs. In other words, any activity of the body and mind must be very attentively observed as it really is. This is the principle of Vipassana meditation. So any mental process or physical process is the object of Vipassana meditation.

When you find any mental process or physical process on any part of your body and mind distinctively rising, then you must note it, you must observe it, you must be aware of it as it really is.

Any mental or physical phenomenon can be the object of insight meditation, Vipassana meditation. You have a variety of meditational objects in Vipassana meditation, Vipassana meditation is NOT Samatha meditation. But, Samatha meditation is the first step of the Vipassana.

In Samatha meditation you have to take only a single object to focus your mind. But in Vipassana meditation there are many varieties of mental or physical processes as the object of meditation.

When you focus your mind on the abdomen you find a rising movement and falling movement. When you breathe in the abdomen rises; when you breathe out the abdomen falls. So rising movement and falling movement is the primary object of this insight meditation to begin with. But though the abdomen rises through the pressure of the air you breathe, this meditation is not a breathing meditation, not a respiratory meditation. Though the abdomen falls through the pressure of the breath which is going out, this is not a breathing meditation because there the Omniscient Buddha classified the wind or the air in six groups.

One group of the air or wind is vayo-dhatu. That means the wind which exists in the abdomen. This also must be focused, must be realised by a meditator and not identified with his self, his person or his being. The other aspect of wind or air is breathing, respiration.

Though the respiration is connected with the rise and fall of the abdomen, the rising movement/ falling movement is not breathing, not respiration. It's the wind or the air which expands and contracts in the abdomen. So contemplation of the abdomen's movement is NOT breathing meditation, NOT respiration meditation.

When you practise respiration meditation your mind has to focus at the nostrils or the top of the upper lips. You focus the mind there and note it and breathe in. When you breathe out you focus your mind on the nostrils or on the top of the upper lips, and note outward breathing and so on. So, when you focus your mind on the abdominal movement and concentrate on it then this contemplation is not contemplation breathing meditation.

Then what is it? This is the meditation of elements. Element here means the physical elements: wind or air. We have to focus our mind not only on the wind or air elements but also upon the other mental or physical elements too. Whatever is predominant, mental phenomena or physical phenomena must be observed as they are. So you have to focus your mind on the abdominal movement and notice or observe it: rising-falling, making mental note as rising-falling.

Sitting Meditation

When you sit in the wrong position you can't feel the pressure of the rising movement or falling movement very well, so you have to sit comfortably in the right position. You should not sit in the cross-legged position because if you cross one leg against another in a short time you feel pressure, a painful sensation of aching or numbness. You need not sit in a cross legged position. Your legs must be evenly placed side by side, the right leg inside and the left leg outside. Then you don't feel any pressure because the two legs are evenly placed side by side.

Then your body must be kept in an erect position. Your body must be straight. The neck and head also must be in a straight line with the body. But you must not stretch out your body. You must keep it straight erect, then close your eyes. The right hand must be put on the left one with the palm upward. But you may put both hands on both knees with the palms upward. Now relax yourself. Do not feel tense both physically and mentally. Relieve all your tensions, mental or physical tensions, and sit as comfortably as you can.

Rising and Falling Movement of the Abdomen

Then focus the mind on the abdominal movement and observe the outward movement and inward movement of the body, making a mental note: rising, falling. When the abdomen rises you note rising; when the abdomen falls you notice falling. You must not pay any attention to the form of the abdomen. What you should perceive is the pressure of the rising movement and the falling movement. Whenever the rising movement is distinct you should note it rising. When the falling is pronounced you note it falling. In the beginning of the practise you need to label such as rising, falling, sitting, touching and so on. You have to make a mental note.

In the beginning of the practise you need to label or make a mental note such as rising, falling, rising, and falling.

During your contemplation of the rise and fall of the abdomen your mind may go out. Then when the mind goes out you must now bring it back to the primary object, that's the rise and fall of the abdomen. As soon as you are aware that your mind is wandering you follow it and note it. Observe it as it is. Say, `wandering, wandering,` or `thinking, thinking,` or imagining, imagining,` and so on until that wandering mind has disappeared. Only after the wandering mind has disappeared do you return to the primary object, the rise and fall of the abdomen. Then note as usual rising, falling, rising, falling.

In the beginning of the practise, your mind is still with the rise and fall of the abdomen, the primary object, about say five or ten seconds. And then it goes out. Whenever you know that the mind is going out you should be aware of it going out and make a mental note, `we are going out,` or `thinking, thinking,` `imagining, imagining.` If you see any mental image then you note, seeing, seeing, seeing until that mental image has disappeared. Only after it has disappeared do you return to the primary object and note as usual, rising falling, rising falling.

In the beginning of the practise the rise and fall of the abdomen is not so pronounced, not so predominant to the beginner's mind. Then the meditator is not satisfied with the movement of the abdomen so he makes it vigorous, rapid or quick. You mustn't do that. You mustn't breathe quickly or vigorously or deeply so that you can feel it very distinctly. Because, if you do that you get tired. You feel fatigue in a short time, then, you can't concentrate on it. So breathing must be normal. When you put some mental effort in your noting of the rise and fall of the abdomen you can feel it to a certain extent and note rising falling, rising falling.

As you have meditated say about four or five days then the rise and fall of the abdominal movement will become clearer and clearer, more and more distinct to your mind. So in the beginning of this practise, not satisfied with your noting of the abdominal movement, you must not breathe in deeply or vigorously or quickly. Breathing must be normal. Note as much as it is distinct to your mind.

During your contemplation of the rising movement and falling movement of the abdomen you may hear any sound, a voice, a noise. And you should observe it, make a mental note, hearing- hearing- hearing- hearing about four or five times. After that you come to the primary object, the rise and fall of the abdomen, and note as usual.

Sometimes you may smell any scent while you are contemplating on the abdominal movement. Then you leave the abdominal movement alone and note: smelling- smelling- smelling. Only after that you come to return to the primary object and note as usual.

Sometimes you may feel hot or cold while you are engaged in the rising and fall of the abdomen. Then you leave the abdomen alone and focus your mind on the feeling of cold or the sensation of the hot, and observe it as it really is. Make a mental note: hot, hot or cold, cold. When the feeling of cold or hot subsides you return to the primary object, the rising and fall of the abdomen and note as usual rising falling, rising, falling.

When you have sat say about fifteen or twenty minutes you may feel pain or stiffening or itching on any part of your body. Then you must observe that painful or itching sensation as it really occurs. Make a mental note: pain- pain- pain- pain- pain. When you note the pain your noting should be energetic, precise. When the pain is noted superficially and lightly then you can't overcome it. Actually the pain doesn't become severe, but with the power of deep concentration the mind becomes so sensitive to the pain that it perceives it very well, so you think the pain becomes severe. So you have to continue to contemplate the pain as much as possible with utmost patience. That patience is the best quality of a meditator, to bear the pain and to overcome it. However severe the pain may be you must not give it up. You should concentrate on it as much as possible with the utmost patience.

So not only for the pain itself but also in other aspects of this meditation patience is the best quality of a yogi. You have to be patient with your mind; you have to be patience with your physical discomfort; you have to be patient with the disturbances coming from outside. When you are not patient with these things your concentration very often is broken, goes away. So you have to have the best quality of a meditator, that's patience.

Patience leads to Nibbana, or the cessation of all kinds of suffering. So patience is the best quality of a yogi who will be successful in this meditational practise.

Sometimes you can't bear the severity of the pain. Then you want to change your position so that you can relieve it. You must not change your position in a sitting, but there is an exception when a meditator can sit say an hour without changing position. After an hour's meditation if he wants to change his position he must not do that. He should get up and practise walking meditation because the changing of the position in a sitting makes your concentration break. So it's not good.

So those who can sit without changing position an hour should not change this position in a sitting even once. But for beginners if they are not able to sit when thirty minutes, half an hour, is up without changing position they can change once in a sitting, not twice.

Suppose the beginner starts meditation in the sitting position then after ten minutes of meditation feels a painful sensation and wants to change his position. Then he can change it because he cannot sit even an hour. So he should change his position, but this must be done mindfully. When you want to change you must note, wanting- wanting. That's a mental process which must be observed: wanting, wanting, or wishing, wishing, intending, intending. Then you change your position, you stretch out your legs, and stretching, stretching, stretching. Then again you shift your body, then shifting- shifting- moving- moving.

When you settle it on again, then touching-touching- sitting-sitting. When you bend your legs, bending- bending- and so on. All actions and movements involved in changing the position you must be mindful of as they really are.

After you have changed position then you return to the primary object, the rise and fall of the abdomen, and note as well rising falling, rising falling. But after five or ten minutes meditation you may feel pain unbearable, then you may feel you want to change your position. You mustn't do that. Patiently observe the pain as much as possible as long as you can. When you feel it unbearable then get up and practise walking meditation. You may sit say about twenty minutes or thirty minutes, it doesn't matter. You may sit as long as you can with a change of position once - only once, not twice. After that you practise walking meditation.

As I told you this Vipassana meditation, insight meditation, is to put an end to all kinds of suffering through realisation of our body-mind processes and their true relation. That's why we have to observe whatever mental states, emotional states or
physical activities become prominent to our mind. That's why we have to be mindful of our painful sensation. Make a mental note, 'pain, pain'. The same with the stiffening, itching or any physical discomfort or mental or emotional states which are arising very prominently.

Sometimes you may have two or more objects of meditation, that's two or more objects of physical mental processes which are arising at the same moment. Then you may get puzzled which object should be noted. You should not get puzzled about it. It is the most prominent object of physical or mental processes that you must be aware of.

Suppose when you observe the rise and fall of the abdomen you feel numbness on your leg. And also you feel an itching sensation in the back. And your mind is also thinking about something, about your walk or your travel. Then you have four objects of meditation. One is the rise and fall of the abdomen, the other is numbness, the third is the itching sensation in the back, and the fourth is a thought about your family. What should you do with these four objects that you should be mindful of?

You should note the most prominent object. When numbness on the leg is more distinct than the other three you should note, numb. You should observe it, make a mental note, numb numb, or numbness numbness and so on until it has subsided. After it has subsided you return to the primary object, the rise and fall of the abdomen.

But it may be the itching sensation which is more distinct than the abdominal movement. Then you should go to the itching sensation and note as usual, itching itching itching. Focus in your mind on the itching sensation attentively and precisely.

Of the four objects of meditation, if the thought about your family is more distinct than the other three then you should observe the thought, observe this mental state which must be realised by the meditator. Observing the thought, make a mental note, thinking, thinking, thinking, thinking. When you note the, thought that noting must be energetic, precise and somewhat quick, so that the mindfulness or the noting becomes more and more powerful than the process of thinking. When the noting mind becomes more powerful than the process of thinking, then it overwhelms the process of thinking and that process of thinking stops. After the thought has stopped or disappeared you return to the primary object, the rise and fall of the abdomen, and note it as usual.

In this way when you have two or more objects of a mental or physical process you must be aware of the most distinct or prominent object of meditation, making mental note as it is.

Clear Comprehension

Clear Comprehension is part of the first of the four foundations of mindfulness, the meditator must be aware of whatever arises within the body and mind as it really occurs. So while you are walking also you must be aware of the movement of the foot.
When you walk, first of all you must stand still at the starting point of the walk. Stand still and first make a mental note, standing- standing- standing, about ten times, perceiving the inner posture of standing. Not the form of the body but the erect posture for standing.

After that you walk, left step, right step. Then you note, left right, left right, being aware of the movement of the foot very precisely and attentively. Or you can note, stepping, stepping, stepping.

But your mind doesn't stay with the movement of the foot very long. It may stay with the movement of the foot say about one or two minutes, then the mind goes out, wanders about. But in the beginning of the practise you are not aware of the wandering
mind.

You think you are focusing your mind on the movement of the foot but actually the mind is going out still asleep. As soon as you know that the mind is wandering or thinking about something else then unconsciously you bring it back to the foot.

Then you have a chance to note the wandering mind because the mind has already stayed with the movement of the foot. Then you have to note left right, left right. Labeling or seeing is not the important thing. What is important is to note the movement of the foot, to perceive the movement of the foot, to be aware of the movement of the foot, but without labeling or mental note.

Your mind may not at first be able to focus on the movement of the foot very precisely. That's why we use labeling as an instrument to help focus our mind on the movement of the foot. But when you have practised walking meditation for say about half an hour, you may be able to note that the mind is wandering when it goes out. As soon as you know the mind is wandering you must stop walking and make a mental note, wandering, wandering, or thinking, thinking, imagining, imagining, as the case may be. After that you return to the movement of the foot and note, left right, left right.

When you are able to concentrate to a certain extent by being aware of the movement of the foot, make a mental note left and right, you should note two parts of the step: lifting parts and dropping parts. When you lift the foot note it, lifting. When you put it down note it, putting. In this way: lifting, putting, lifting and putting. Or lifting dropping, lifting- dropping. When you note two parts of a step you need not label left and right. Left and right must be dropped when you make a mental note, lifting dropping, lifting dropping. Slowly not quickly. Gradually you must make your step slower and slower so that you can easily note the movement of the foot very well.

When you are well able to note lifting dropping then you can increase to one more object. Three parts of a step must be noted: lifting part, pushing part, dropping part. When you lift the foot note lifting. When you push it forward note pushing. When you drop it down you note dropping. In this way lifting, pushing, dropping; lifting pushing dropping.

If you find it difficult to perceive the movement of the foot because of labeling or making a mental note, then you should try without labeling or making a mental note. Just be aware of the movement of the foot: lifting movement, pushing forward movement, and dropping movement.

When you reach the other end of the walk you have to stand still and note your posture of standing, the posture of your body, standing standing about ten times. When you want to turn your body then note wanting wanting, then intending, intending, then turning turning, very slowly. The movement of turning must be noted very slowly. Then again when you face the direction you came, then you stand still and note the standing posture ten times. Then walk again, lifting pushing dropping, and lifting pushing dropping. And so on.

If you are able to walk an hour it's better, because in walking meditation the movement of the foot, the object of meditation is very distinct, very clear to your mind so you can easily observe it. You can easily be aware of it. But as the principle of Vipassana meditation goes on, any mental states, emotional states or physical activities must be observed as they are so, except sitting and walking.

There are many actions and movements you have to do in your daily life. Those daily activities also must be noted such as stretching of the arms and bending of the arms, raising the hand, putting down the hand, and sitting down and rising from the seat.

All the actions and movements you are doing must be observed as they really occur: while you are eating, while you are washing, while you are showering, while you are preparing your beds. There are many activities involved in these actions.

These activities must be noted, you must be aware of them. To be able to note these activities you have to deliberately slow down your actions and movements.

Metta meditation

“Hate is not conquered by hate:

Hate is conquered by love. This is eternal law.”

                                                                                           - Buddha-

"Do not dwell in the past; do not dream of the future, concentrate the mind on the present moment."

                                                                                -Buddha-

Vihara means abiding and living. And so those who practice these are said to be abiding or living in the divine or noble way.

The Four Brahma Viharas are
1. Metta: (loving kindness displayed to all you meet)
2. Karuna: (compassion or mercy, the special kindness shown to those who suffer)
3. Mudita: (sympathetic joy, being happy for others, without a trace of envy)

4. Upekkha: (equanimity or levelness, the ability to accept others as they are)

These four are attitudes towards other beings. They are also favorable relationships. They can also be extended towards an immeasurable scope of beings and so are called immeasurable. These four are important in all schools of Buddhism.

Buddha was born BC 623. Buddha taught us how to practice Metta/mercy meditation and kindness to others since BC 588. Lord Buddha attained enlightenment and became Supreme Buddha at the age of 35 (BC 588). Buddha was died (Parinirvana) at the age of 80 in BC 543. Lord Buddha taught the truth for 45 years until his final passing away into Nibbana (Parinirvana) on a full moon day in 543 BC.

True love (METTA) and MERCY are practice of meditation as loving kindness and friendliness taught by Buddha. Since BC 588 (2,602 years ago), it is an important component of the wisdom of Buddhist teachings and practices in their everyday use in life.

No love, no human

No mercy, no success

No mercy, no charity

No mercy, no humanity

No mercy, no goodness

No mercy, no heart

No mercy, no benevolence

No mercy, no glory

Once we have the ability to mercy to others, or mercy ourselves, we are on the way to once again exist in that reality of pure love. We all need mercy. We need to offer mercy to each other and be willing to receive it from each other. Metta can make you happy. Tender mercy can make you happy. Buddha's universal mercy is infinite and endless. Buddha taught us universal Truth.

One can also proceed on to the specified and unspecified pervasion of METTA in the 10 directions.

·        May all beings be free from suffering

·        May all living things be free from suffering

·        May all creatures be free from suffering

·        May all individuals be free from suffering

·        May all personalities be free from suffering

·        May all females be free from suffering

·        May all males be free from suffering

·        May all deities be free from suffering

·        May all humans be free from suffering

·        May all unhappy states be free from suffering

                                                                                                                                                                                           -                              

Once again exist in that reality of pure love. Mercy is a prime essential to everyone. Metta is a prime essential to everyone.

One must have true love (metta) and respect for one's own country, religion, literature, family, culture, nationality for all in the same way. They love and respect to their country, their religion, their literature, their family, their culture and their nationality.

Pure love (Metta) and forgiveness are most famous of Buddhism. Forgiving someone can be difficult. Why do we need to forgive others? How can we forgive a person? The Bible can provide us with answers, inspiration and direction. Then the teaching of Buddha can provide us with answers, inspiration and direction.

"Avoid all evils; do all good things; purify one's mind. These are the summary of the teachings of Buddha". Besides avoiding all evils and doing all that are good, we need to purify our thoughts. When our thoughts have been purified, then the mind is pure.

The purpose of learning and practicing Buddhism is to purify the human mind. If the mind of everyone in the family is pure, then our home is pure; if the mind of everyone in this society is pure, then our society is pure; if the mind of everyone in the country is pure, then our land is pure; if the entire human race in the world is pure.

According to the Buddha teachings, our thoughts determine who we are. If a man can control his mind he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him”.

It is my own opinion that all people should appreciate:

1. A language and another language

2. A nationality and another nationality,

3. A culture and another culture,

4. A religious doctrine and another religious doctrine,

5. A family and another family,

6. A community and another community,

7. A political party and another political party,

8. Between one country and another country,

9. An ethnic group and another ethnic group,

10. Between parents and children

11. Between teacher and pupils,

12. Between youth and adults,

13. Between government and people,

14. Between employers and employees,

15. Between husband and wife,

16. Between seller and buyer,

17. Between owner and worker,

18. Between brother and sister,

19.  Between senior and junior,

20.  Between rich man and poor man,

21.  Between eastern world and western world,

22. Between western culture and eastern culture,

23. White persons and black person,

24. Yellow persons and brown persons,

25. Tall man and short man,

26. Patient persons and short tempered persons,

27. High class persons and low class persons,

28. Healthy persons and sickly persons,

29. Kind person and inhumane person,

30. Polite man and rude man,

31. Male and female,

32. Optimists and pessimists,

33. Beautiful persons and ugly persons,

34. Good moral behavior and bad moral behavior,

35. Good man and wicked man,

36. Educated person and uneducated person,

37. Right understanding and wrong understanding,

38. Right thinking and wrong thinking as it is in the World we found on sundry ways and diversity.

There are various religions as Hinduism, Buddhism, Christianity and Islam as in the World. One must have love and respect for one's own country, religion, literature, family, culture, nationality for all in the same way. They love and respect to their country, their religion, their literature, their family, their culture and their nationality.

There are different kinds of countries, races, thoughts, religions, such as Chinese/China, Indian/India, Burmese/Burma, Thai/Thailand, English/England, Japanese/ Japan, American/U.S.A and Hindu, Buddhist, Christian, Muslim. These factors were very important of the World and everyone. It must not be neglected. It must not be insulted. We should show respect to other. The way is not in the sky. The way is in the heart.

We need to demonstrate respect for each other and for relationships, not for power and control. We need to win other’s respect, not try to demand or force it. By force respect might bring compliance but it doesn’t build true respect for each other. All human beings are born free and equal in dignity and rights.

All human beings are equal in dignity and rights. We should appreciate others as much as we can. But the essential factor is not races, religions, positions, etc.

Mental attitude, honesty, diligence, character, unity, patience, justice, optimism, forgiveness, love (Metta), mercy, peace, open-minded, sacrifice, humility, moral ethics are more important above all.

One must be able to one self analyze. Each and every one of us should follow and live according to the teachings of one's own religion. The one who does not respect another's culture and religion does not respect his own. The one who respects another's culture and religion respects his own.

All the teachings concerning culture, thoughts, opinion, beliefs and practices are valuable in their own ways. The important factor is that the follower of the concerned religion must follow the teachings sincerely. Although I, myself a Theravada Buddhist, I obey the teachings of Lord Buddha, but I appreciate the teachings of other religions and the appreciation of other nationalities and their culture are all noble and valuable in their own way.

There cannot be 100% similarities among religions, nationalities, any opinions, cultures, philosophies, skin hues, mental attitudes, sex, language, political, social origin, property, visions of people in the World. There would be more beneficence from performance of seeing with love and sympathetic mind (with optimistic view) for a particular thing rather than blaming or extreme criticize (with a pessimistic view) in contrast to others. Look on the bright side,  please.

Now love to these should be kind, tender, and affectionate, reciprocal and mutual; such should love one another; there should be no love wanting on either side; and it ought to be universal, and reach to all the saints, though of different gifts, light, knowledge and experience, or whether high or low, rich or poor; and should show itself by bearing one another's burdens, bearing with, and forbearing each other, forgiving one another, and by edifying one another in their most holy faith, and praying with, and for one another.

We need to offer forgiveness if we do harm. We need to take that most challenging step to begin the process of recovery, the process of reconciliation. When we offer forgiveness the person who has been hurt has the opportunity to begin the process of returning to love. We need to accept the offer as soon as possible and work towards repairing the relationship. We often need to forgive ourselves. This can be quite difficult. We need to learn to accept our own forgiveness and move on, just as we do when accepting forgiveness from others or when we offer others forgiveness. We can do to overcome our enemies by LOVE (metta) and patience.

Every cloud has a silver lining means that you should never feel hopeless because difficult times always lead to better days. Difficult times are like dark clouds that pass overhead and block the sun. When we look more closely at the edges of every cloud we can see the sun shining there like a silver lining. Every cloud has a silver lining means that the sun shining at the edges of every cloud reminds us that every difficult situation has a bright side. Look on the bright side, please.

The mind is almost always impure, and it almost always brings in bad thoughts. Even when it is not doing this, the mind is still a victim to doubt, jealousy, hypocrisy, fear and other unholy qualities. Meditation can be said to purify the mind by making it easier to develop generosity and compassion, and then to finally acquire wisdom. Meditation can be said to be the highest form of Buddhist practice as the Buddha himself attained Enlightenment through meditation.

Pessimistic people are more likely to be depressed, fail, be poor achievers, have poor health (especially as we age) and suffer electoral defeat! Optimists handle stress better, bounce back from setbacks more quickly, have better health, sell more, achieve more and are more creative - among many other things!

The English culture is best for the English, while the Burmese culture is good for the Burmese. The Thai culture is best for the Thai, while the Japanese culture is good for the Japanese. The Indian culture is also best for the Indian people, while the Chinese culture is good for the Chinese people. Likewise, Christians must obey the teachings of the Bible, Buddhists must obey the teaching of teaching of Buddha, Hindus must obey the teachings of the Hinduism and Muslims must obey the teachings of Quran.

May there be happiness and peace for those who are living in the World.

May there be love, respect, forgiveness, humility, for each of everyone.

May we be free from mental suffering!

May we be free from physical suffering!

May all beings be Well & Secure!

May all of you rightly understand the techniques of above meditation and practise intensively during this retreat and achieve your GOAL.

http://www.buddhanet.net/vmed_2.htm

https://www.youtube.com/watch?v=lRBCypPBIAs

http://buddhism.about.com/od/abuddhistglossary/g/nirvanadef.htm