********************************************** A T T A C H M E N T by Ven. Ajahn Sanong Katapunnyo ********************************************** Translated by Fuengsin Trafford Edited by Andrew Campbell ********************************************** Published by Wat Sanghathan Publications Wat Sanghathan Tumbon Bangphai Amphoe Muang Nonthaburi( 11000 ) Thailand (c) Wat Sanghathan Publications 1994 Tel. 447-0799, 447-0800 Fax. 447-2363 -------------------------------------------------------- - Acknowledgement Kind permission to reproduce this work in electronic form was granted by Ajahn Piboon of Wat Sanghathan, 107 Handsworth Wood Road, Birmingham, B20 2PH. These teachings have been prepared (with minor editing) in DOS text format by Paul Trafford (paul@chezpaul.org.uk) and are also available as a series of WWW pages on: http://www.chezpaul.org.uk/buddhism/books/attachmt/ index.htm Please accept his apologies for any mistakes in the transcription. - Paul, July 1997 ------------------------------------------------------- -- ****** CONTENTS ****** Introduction Cremation Before the last breath Creating a Sign Attachment Cutting the tie Haunting oneself The way to heaven The cycle of birth and death Purifying body and mind Death with purity To extinguish the fire of the elements Application of wisdom To Analyse the elements - to analyse the aggregates Inception - dissolution Knowing one's mind One mind The end of suffering Practice of Samadhi Glossary ****************************************************** INTRODUCTION ****************************************************** Attachment is deeper than anything. It is the fibre which stems from all forms of love. The closeness to parents, children, brothers and sisters, husbands, wives, relatives and friends brings about attachment as well as care and concern towards one and other. At the time of a departure people cannot help worrymg about another's welfare. As time goes on, the attachment will increase. In the end it will be like a loop constricting their minds. When the final moment of life comes, we are bound to be permanently separated from our loved ones. We who are left behind cannot stop being concerned about them, though their whereabouts are unknown to us. So questions arise in our mind. " How are they?" "Are they happy or unhappy?" These questions keep us imagining and guessing about all sorts of things. As a result worry and anxiety increase followed by suffering in our mind. As we cannot find the answer of this riddle, the only way to deal with it is to try to do everything that is considered the best for them. So both correct and incorrect things have been done which later on both become doctrines and beliefs which are followed from generations to generations. The Committee of Wat Sanghathan, June 1994 <><><><><> ------ <><><><><> ****************************************************** CREMATION ****************************************************** According to the custom of cremation which was practised by ancestors and which is followed from generations to generations, monks give sermons and chant before the actual burning of the body. So how can all of these rituals be performed effectively so that the deceased can benefit from them? Everybody wants to dedicate the merit for the deceased, for the deceased's refuge and remembrance. So anything possible whether it is a personification or an exposition in terms of an idea will be used, to make people realise that a dead person cannot take anything but merit with him or her. The various rituals surrounding death and cremation may be used to illustrate aspects of the Dhamma. <><><><><> ------ <><><><><> ****************************************************** Creating a Sign ****************************************************** In the past every dying person wished to go to heaven. If he or she is a grandparent, the grandchildren who knew that the dying person had not yet realised Nibbana, would try to send him or her to heaven to pay respect to Phra Chulamani which is in a very pleasant land for celestial beings within Tavatimsa heaven under Indra, the King who rules the heaven. Indra is supposed to have received the Buddha's topknot. The day the Buddha was ordained he made a wish, "If I will become a Buddha, may the topknot never fall to the ground, but if I will not be able to realise Buddhahood, may it do so." He then cut his hair with his sword and threw the topknot into the air. At that moment Indra saw what happened and picked it up with a crystal bowl and with his power of merit turned it into a crystal pagoda called ......... "Chulamani. " There were stories in some temples about certain monks who visualised Chulamani in their meditation and who remarked how magnificent it looked and this remark was used as a model to build a pagoda. There is no pagado in the whole world which could match Chulamani's beauty. All celestial beings gather at the Chulamani on every holy day which falls on the 8th and the 15th of waxing moon. They will circumambulate it with lit candles. They hold the meeting for the Dhamma and above all to venerate the Buddha's topknot. In the past Buddhists believed that heaven existed and determined to visit Tavatimsa after death. In order to get there, they tried to pass away in peace with a banana leaf envelope containing a flower, incense and a candle in their hands. At the same time they reflected on the Arahat, and reflected that they will soon be on their way to pay respect to "Phra Chulamani." This is called "creating one's own image ", to make one's mind peaceful, to visualise a scene of tranquillity without other thoughts. As one is going to die one must cut all attachment, love and hatred. <><><><><> ------ <><><><><> ****************************************************** BEFORE THE LAST BREATH ****************************************************** In the past when a person is going to die, he or she was told to take refuge. A banana leaf folded like an envelope, containing a flower, incense and candle, would be put in the dying person's hands. His or her mother, father, brother or sister would remind the dying relative to think of the Buddha, the Dhamma, the Sangha and the Arahant. This word later on became "Arahang." In fact one should reflect on the Buddha, the Arahat or Arahant who is beyond all the defilement and suffering from birth, old age, decay and death. If the dying could keep reflecting on this word "Arahant" until he breaths his last, it was believed that he would have travelled the path of happiness. There was an old expression: "A celestial mansion and a royal chariot are awaiting such a person." These sayings which were repeated by ancestors are still used now in order to prepare people for death. The banana leaf envelope containing a flower, incense and candle are for offering to "Phra Chulamani." <><><><><> ------ <><><><><> ****************************************************** ATTACHMENT ****************************************************** What prevents us going to heaven? It is because we cannot go there. Where did we get stuck? It is said that three nooses which are sometimes called " The golden chains " tie us. The first one is around our feet. The second one is around our wrists and the last one is around our neck. The first chain signifies our property whether it is a house, money or land. Happiness, suffering, worry and anxiety are connected with property. Everyday this chain is tying people who have money and who are attached to it. So they loose their freedom. As long as they are human beings who do not donate money to a useful cause, the noose will be very tight. This is called "being Incapable of cutting the attachment". They will be imprisoned all their lives. Some people are so burdened by their wealth that they have no time to take precepts or go to the temple to listen to the Dhamma. Their concern for money and property is greater. One who Possesses more is more attached. One who haslittle is less attached and one who has nothing has no attachment at all. The second chain which ties people around their wrists represents the attachment between wives and husbands. At the wedding ceremony, a white cord is tied around the bride and groom' s wrists together as a symbol of their union. Thus the attachment is formed and they will not be able to leave each other. Concern and worry follow as a result. They are tied together until their dying days. In other words, they have to live together until the end of their lives. This is the chain of suffering. Sometimes people are happy but now and again they are miserable because husbands and wives have to live together all the time. This can be compared with a tongue which clashes with teeth. In the long run there will be more suffering than happiness because everyone cannot attain the state of one pointedness of mind. This kind of attachment which leads to unhappiness is called " The chain around the wrists." It is so tight that people cannot free themselves. They are so distressed that they cannot go to the temple to take precepts and listen to the Dhamma. Therefore people are tied by two chains which are so tight that they finally loose their freedom. The third chain is around one's neck. It is called "Rahulam Bhandhanam" which means a noose around the neck. The Buddha had a son called "Rahula." When Princess Yasodhara Bimba gave birth to the baby, a royal attendant went to inform the Buddha (then Prince Siddhattha) and asked him to visit his lovely new born son. The Prince immediately exclaimed "Rahulam, Rahulam!" which meant a noose around the neck. "The noose is permanently around my neck, so I cannot go anywhere. From now on I am a father who faces a very serious responsibility." Though the Buddha was a young man, he had the wisdom to realise what the bond meant. He knew that he was completely bound by the three chains. The one around his feet represented his throne. The one around his wrists represented his wife and the one around his neck represented his son. The last chain was so tight that the attachment would still be with him after his death. It is said that if one cannot cut these ties, one will never realise Nibbana. So it is absolutely necessary to cut them. People nowadays are tied more firmly by the three chains as time goes on. Sometimes instead of having just one chain around their wrists, they go out to look for more. <><><><><> ------ <><><><><> ****************************************************** CUTTING THE TIE ****************************************************** As it has been explained earlier we can say that attachment, worry and sorrow are so powerful that they can affect our mood and permeate our consciousness thus preventing illumination and peace of mind. Our present grief is caused by attachment. Even if we have attachment, we can develop mindfulness of the Buddha, the Dhamma, the Sangha and death. We envisage that it is impossible to take anything with us even our own body after death. The only thing that will accompany us is the merit. First of all, the chains must be cut. The one around our feet can be cut by donating money to a useful cause. We can give a quarter of our money to charity so that it will be recalled later. Instead of worrying about our attachment to property, we are worried about our temple. Instead of worrying about our children and grandchildren, we are worried about monks, nuns and Anagarigas or think about the precepts, giving and meditation. We then have two children. The one which is at home is the worldly child and the one at the temple is the spiritual community. Therefore monks call every lay person "Yome." The monks who are ordained will call anyone who visits the temple whether a man or a woman "Yome." We also have another tie, which is the attachment to the spiritual community. We have the connection through practising generosity, taking precepts and meditating. These practises can cut some braids, and from three braids only this one will be left. Otherwise, worldly attachment will be too tight to be able to free oneself. Some people have never been to the temple. They know nothing about the Buddha, the Dhamma and the Sangha. Before they die, if they are reminded to think of the Arahat, they cannot recollect. Some people are preoccupied by their evil deeds. Some thinks about animals! Some reflect on their past actions which worry them. People who have a tendency to perform demeritorious deeds will eventually visualise their previous unskilful actions before death. <><><><><> ------ <><><><><> ****************************************************** HAUNTING ONESELF ****************************************************** The Buddha taught us to avoid evil and to do good. He also told us to abstain from wrong actions such as killing animals, drinking, gambling, adultery and oppressing others, as they will produce awful mental images which will disturb our mind and leave us without peace. As soon as we sit down to contemplate on the Buddha, the Dhamma and the Sangha, these images will be replaced by unpleasant forms and faces. These bad images will affect our mind and take away peace and tranquillity. For example, one who is frightened of ghosts is likely to be haunted by himself or herself always. When darkness falls, unwholesome scenes will appear in front of the person and consequently he or she will be convinced that they are either ghosts or other horrible things. Eventually this type of person will always have fear and suspicion. He or she can be compared with someone who is so burdened with guilt from evil deeds that concentration of mind leading to mental strength cannot be gained. Fear cannot be overcome when that person has no Dhamma and thus no refuge. If we have morality and concentration development, the Buddha, the Dhamma and the Sangha in mind, we will not have fear and horrible mental images. The Buddha will be reflected upon instead. Fear will be overcome and the frightening forms which are imagined to be ghosts will disappear. Only the Buddha image is perceived. There will be both good and bad signs visualised before passing away. The person who is meritorious will visualise good signs, the other person who has accumulated bad kamma in this life will visualise bad signs. <><><><><> ------ <><><><><> ****************************************************** THE WAY TO HEAVEN ****************************************************** It can be illustrated that the reason behind putting the banana leaf envelope into the dying person's hands is to show him or her the way to heaven. Nowadays there is not enough time to do it because people have no mindfulness. In former times they did not go to the hospital. Before passing away, their children used to surround them and put the envelope in their hands for an offering to Chulamani, at the same time they would say "Mother, Arahant, Father, Arahant" so as to remind the dying person of the Buddha. Those dying would say "Look after your brothers and sisters well. Everything is already divided. I am going now. I cannot stay alive anymore." Naturally the children and grandchildren did not wish their relatives to die but the five aggregates could not last any longer. Some dying people would announce something like : "The royal chariot has arrived with someone to fetch me. A mansion and a royal chariot are waiting. The celestial beings are very beautiful. Somebody has already come to take me with him so I cannot remain here any longer." Some people said that the celestial being came three times for them but they postponed the journey by expressing their wish to perform meritorious deed first. They finally went after the third time. The ritual of cremation is performed to symbolise the way the dead person is led away from this life. Yome, you have noticed that during cremation in Bangkok, the coffin is put on a royal chariot drawn by a monk, holding an incense and a candle which both signify the Dhamma, the Buddha's teaching. Therefore the Triple Gem will lead the procession. The white sacred cord is tied to the coffin. The cortege must circumambulate the crematorium either from right to left or from left to right according to the Abbot's idea. If it is from left to right, they must go around three times which symbolise the Triple Gem. Having morality, generosity, meditation and the Triple Gem as refuges, the coffin will circumambulate the crematorium from left to right. This is called "Human prosperity going to heavenly prosperity and then to successful attainment of Nibbana". If it is from left to right, it must be led by a monk who embodies morality and the taking of precepts. In some temples there is no room to circumambulate the place of cremation. How can a monk lead ? He will give a sermon encouraging morality. For a lay person who takes five precepts, he or she will be guided to heaven by his or her ethical conduct. They will not have to go to hell. When one follows the monk's teaching, it can be compared with physically following him in any direction he goes. In fact it is the five precepts which take the lead. For anyone who is ordained as a nun with eight precepts, after her death it is said that she is shown the way by the eight precepts. A monk will walk in front, holding the sacred cord which is tied to the coffin. She is supposed to go to a higher realm such as Nimmanarati or Paranimmitavasavatti heaven. If one can attain a state of absorption during meditation, one will reach the Brahma world. Furthermore, when one develops intuitive vision and manages to cut the three chains, greed, anger, delusion, love, hatred, attachment to children, property, wives and husbands, it can be said that one has realised the state of Nibbana. Freedom will be gained from loosening the grip of the three chains. In front of the funeral procession are representations of the Buddha, the Dhamma and the Sangha who represent morality. Being led around, behind the guide of morality signifies that if one follows the precepts, one will be on the right way. So it is necessary to be led after death. <><><><><> ------ <><><><><> ****************************************************** THE CYCLE OF BIRTH AND DEATH ****************************************************** So the body is tied by a sacred cord at the ankles to stop the feet spreading out, around the wrists with hands joined together for the same reason. An banana leaf envelope containing a flower, incense and a candle is put in the hands. If the dying person can put his or her hands together, it is believed that he or she has a high degree of mindfulness which will enable such an individual to go to heaven. If the person does not know how to pay respect to the Buddha, his or her hands will be put together in the manner of veneration. So bended hands are clasped together. If the hands and feet are spread out, the body will be a frightening sight. So it is necessary to tie them. The same cord is used to tie around the neck, and stretched to link with the wrists and feet for the convenience of lifting the body easily. After death everyone will be treated in the same way by undertakers. The cord around one's neck stands for attachment to children. The one around the wrists symbolises attachment to wives and husbands, and the one around the feet means attachment to property. Finally these cords will have to be cut before the cremation. At the time of the circumambulation of the crematorium three times, a monk will lead the cortege holding the sacred cord which is attached to the coffin. At some temples, the procession moves around the crematorium from right to left. This practice represents the cycle of birth, old age, decay and death. Some says it should be done this way to be correct. It means that we are going around and around in the wrong direction, taking rebirth in the cycle of existence, where old age and death are inevitable. Our amount of tears shed is larger than the entire water of an ocean because death makes people cry and so does pain and disappointment. Living one's life brings a lot of suffering. On the other hand, at some temples, the procession goes from left to right. This way of movement illustrates three kinds of prosperity, namely human prosperity, heavenly prosperity and successful attainment of Nibbana. It depends on the Abbot's idea to choose the type of ceremony whether walking clockwise or anticlockwise. <><><><><> ------ <><><><><> ****************************************************** PURIFYING BODY AND MIND ****************************************************** After circumambulations, the body will be placed on the funeral pyre. The undertaker will cut all these three cords around the feet, wrists and neck. The face will be washed with coconut juice as it is considered to be very pure water, condensed from a clean and pure substance. There is nothing as clean as coconut juice. Even distilled water is artificially produced through scientific methods. In contrast, coconut juice is natural as it is condensed with purity and is appropriate for washing and cleaning the dead person's face. This ritual can be compared with the water of spirit, of morality and the Dhamma. It also explains that before death, one must wash and clean oneself first. So in this life what kind of things can one use to wash and clean oneself? Generosity, morality and meditation are the answers. These practices will wash and clean us before we die. It means that we must purify our body and mind before death by taking precepts first. Giving, taking precepts and mental training, can be said to "purify" us until we are as clean as the water, "which is the coconut Juice." These things are used as examples. For us to realise the Dhamma we should interpret everything as the exposition of the Dhamma. In order to gain wisdom, leading to an understanding of the Ultimate Reality, we must listen to the teachings of an enlightened person, who teaches us indirectly to realise ourselves the benefits of practising morality, generosity and meditation before we die and of purifying ourselves first. If we are still not clean, our body will not be cremated. After washing the face with coconut juice, the body is overturned with the face down and pressed on top by a piece of wood. This signifies that the dead person will not come back, will never look back and will certainly go away. The fire will be lit to burn the body. This illustrates that a human's life has finally come to the end. The fire can be compared with the Buddha's fire. It was said that "The fire does not burn us only in this life but in countless lives." Our bodies were burnt not for a single lifetime but countless times. The reason why we are burnt at the end of every lifetime is because we are not capable of burning defilements. It was said that there is a kind of fire which can burn these. That fire is perseverance seen in our attempts to make merit, take precepts and meditate. It is called "burning defilement", that is burning evil deeds, laziness, stupidity and ignorance so that we will not have to come back to be burnt by them again. This point again illustrates the Dhamma, but we have not thought about it in this same way. Yome, when we attend a cremation, we must think. Everything which is done has a meaning. If a dead person has no royal chariot awaiting, it is considered to be a bad departure, If there is no monk to lead the cortege, it means that the dead person lacks morality, generosity and meditation. It is like there is no monk to lead the way out of suffering. In fact the Buddha did not have to follow these ceremonies because he had overcome all the evil deeds. His body was not treated in the same way as other people. Nobody tied a cord around his neck and his hand did not need to be tied either. His body needed no tie. <><><><><> ------ <><><><><> ****************************************************** DEATH WITH PURITY ****************************************************** An Arahat's body like the Buddha's did not need binding around his neck, hands and feet because it was regarded as the body of the One who had lost all attachments. There was no need to wash his face with coconut juice when he was already pure. No deodorant was required for the odourless body. It is clear that the Buddha and Arahats had no binding of neck, hands and feet after passing away owing to their success in cutting the ties when they were alive. The three chains which stand for greed, hatred and delusion together with attachment were completely severed. Therefore they died with purity which was called "Realising the state of Nibbana." The variety of cremation customs should be interpreted as an exposition of the Dhamma. In this way, there will be the chance to make use of the essence of one's mind which already contains mindfulness and wisdom, and we should contemplate this. Alas, there is nothing left after one's death. Only virtue remains in the world. The memory of the virtuous actions of our grandparents is to be described and followed by younger generations. So this should be quoted. "Anicca Vata Sankhara Uppada Vayadhammino Uppajjitva Nirujjhanti Tesam Vupasamo Sukho." This means, "How happy it is to extinguish! Where is the point of extinction so that we may obtain the final bliss?" It is said that "to extinguish inside the mind", is to put an end to worry and anxiety and that supreme happiness will follow. <><><><><> ------ <><><><><> ****************************************************** TO EXTINGUISH THE FIRE OF THE ELEMENTS ****************************************************** As long as worry and anxiety still exist in one's mind, there will be no happiness. Yome, when you sit and listen to the sermon, if your mind is full of discomfort, contentment is nowhere to be found. Activities such as eating, sitting and lying down with an agitated mind will also bring anguish since it feels like being full of heat. How can one stop this troubled mind which generates the heat? ' Sangkhara' is the key factor. They are intentional activities which give out heat when we think about this person and that person and are concerned about this matter and that matter. Worry and anxiety are bound to follow. We are told to use the meditation technique of mindfulness of the breathing by saying "Bud" when breathing in and "Dho" when breathing out which is tranquillity development or insight development to eliminate anxiety, and finally intentional activities. It is called "To extinguish the fire of the elements." Some people realised that they will die between three to seven days before their death. After that the fire of elements (the fire which is burning the body) will be put out. In the past, in order to extinguish the fire of the elements, the human form was made to depict birth and death. Nowadays, it is impossible to continue this practice because there are crematoriums. Before, the human form was reduced to ashes and a piece of cloth was placed nearby for a monk to take it away. So the Bangsukoon of the dead person is performed. This signifies "Wishing him or her a good rebirth." Usually it took three days before the fire was put out. In the present time where cremation sites are crowded, it has to be the day after the cremation. In the former time it was said that if a monk had not chanted and made blessing with water, no amount of rain would put the fire out. It was really hot and would not be quenched. Only when the day of extinguishing the fire of the elements came would it die down. To extinguish the fire of the elements means that a monk performs a ceremony by chanting the virtue of the Buddha and the Dhamma, to make blessing water. Then he makes a wish and sprinkles the water on the bones. After the fire dies down, the bones become cool and ready for collecting. If they are not cool enough, they cannot be picked up. This can be compared with our mind which has no mindfulness and is not meritorious. It is full of worry and anxiety which generates heat in an uncontrollable manner. It is necessary to cultivate generosity, morality and meditation as the practices of getting rid of the heat in our mind in the same way as extinguishing the fire which burns the body at cremation. Anger is regarded as a form of heat. If we do not calm down, we will not be able to keep cool. Craving is seen as a grasping mind which only generosity can counter. Delusion is also interpreted as the passionate mind which prevents us getting on with others. Both kinds of defilements also create heat and from this the world will be viewed in a pessimistic way. Even if we live with someone, we will not understand that person. It is pointed out that when we are deluded, we lack mindfulness and concentration. Therefore these two qualities have to be applied for putting an end to delusion. The blessing water symbolises the quenching of all delusions. Afterwards the bones are placed in the "kos." Why do we call it " kos"? The first meaning of "kos" is the container of bones and the second is ten million. The second meaning symbolises we may have died many, many times before. Nothing has changed. The kos suggests that we must try to tread the deathless path and to stop rebirth. In the same way as the monk sprinkles blessing on the bones to quench the fire of elements, we must attempt to take the deathless path which quenches the fire of all defilements. <><><><><> ------ <><><><><> ****************************************************** APPLICATION OF WISDOM ****************************************************** On our visit to the temple we should seek mindfulness, wisdom and knowledge not ignorance. This knowledge which is acquired will enable us to quench the burning fire and gain inspiration to study further until our faith in the Triple gem is well established. As a result we will succeed in developing mindfulness before death in the same way as it is portrayed by someone putting an envelope in our hands to take it with us to venerate Chulamani. Unfortunately in modern times, nobody can cultivate that kind of mindfulness because people have not understood Buddhism through the application of wisdom and mindfulness that can help us to investigate clearly various aspects and questions of the Dhamma. Even some undertakers are ignorant and follow the custom blindly. Some are still drunk during the cremation. They still have no idea how to apply this topic of the Dhamma and to remove their own suffering. Therefore they tighten the grip of the chains. If we have parents and grandparents who set us an example by performing virtuous deeds, it is regarded as a good sign or blessing. Hence birth, old age, decay and death do not only belong to our parents but also to us. We must make an effort to draw a parallel to calculate what we can take with us. The three chains will prevent us from taking everything as we are bound tightly. Attachment to our homes, wives, husbands, property and children prohibited us from keeping the precepts. Eventually we have to walk around anticlockwise and face the perpetuity of birth, old age, decay and death. <><><><><> ------ <><><><><> ****************************************************** TO ANALYSE THE ELEMENTS - TO ANALYSE THE AGGREGATES ****************************************************** I am going to give a discourse in the way of "The exposition in terms of ideas, to illustrate a topic of the Dhamma. Here is a quote from the Pali language, "Anicca Vata Sankhara Uppada Vayadhammino Uppajjitva Nirujjhanti Tesam Vupasamo Sukho." This means how happy it is to cool down the heat of an anxious mind. Keep trying. How much relief it is after the death of this body. There will be no more illness, pain and weariness. The moment the body is cremated, a person is without any more discomfort. Whenever we still have to eat, walk, sit, lie down and are sick; we are not yet dead, therefore suffering is still with us. However before cremating our body to eliminate suffering, we should extinguish the fire of defilements in our heart first. This is called "to analyse the elements." To analyse the elements in this context means that there is the source and the finality in that same person. Anger is the source and calmness is the finality. Greed is the source and Generosity is the finality. Delusion which makes people forget, old age, illness, death, grasping and clinging to the idea of Self, children, grandchildren and home is the source. When the same person is well equipped with transcendental wisdom and mindfulness of body and mind, Samadhi is the finality. The moment we know the source and the finality, it is called " Mindfulness directs the mind." In this state the mind will retain human prosperity, heavenly prosperity and successful attainment of Nibbana. It is also called "To be skilful in putting out the fire of the four elements and the five aggregates thus preventing it to cause more suffering." We must analyse our human body to see what we really possess before understanding this topic. What are we made of? We are made of blood, hair of the head, hair of the body, nails, teeth, skin, flesh, muscles and joints, skeleton, liver, kidneys and intestines. All these organs are made from food, water and air. The body is composed of the elements of earth, water, fire and air. When the breath stops, it becomes a woodfire without consciousness and will start to rot. All the liver, kidneys and intestines inside it will decay. The body is not our "Self", but where have we gone? In fact what is called " We" is awareness. Consciousness is awareness as it resides within the five aggregates to form the body. As long as we still have no wisdom to analyse these aggregates, to realise Anatta, we will continue to search for the state of existence and the five aggregates which are: body, feeling, perception which includes memory, intentional activities which can cause merit and demerit with impulses and emotions, and consciousness which gives rise to emotions. For example, when the eyes contact a form there is visual consciousness, the ears contact a sound, there is auditory consciousness, the nose contacts an odour, there is olfactory consciousness, the tongue contacts sapids, there is gustatory consciousness. These are called "The six types of consciousness" which can cause happiness, misery, like and dislike if intentional activities take place. It is a very delicate process. We should train ourselves to contemplate and analyse the five aggregates to realise that we possess nothing, after all, each part is separated from the whole. They will become one part of earth, one part of water, one part of fire and one part of wind. There is no 'We', only birth and death or the beginning and the end. <><><><><> ------ <><><><><> ****************************************************** INCEPTION - DISSOLUTION ****************************************************** There is only inception and dissolution for people in the worldly sense, but if we contemplate this matter in detail we will understand that it is the truth "Anicca Vata Sankhara." So we should endeavour to finalise the process. Only when we escape the cycle of birth and death can we escape the death of the body. To do this we must first put an end to suffering in our minds. Some people think that there is no benefit to performing meritorious deeds. Afterwards when they are full of distress, they can see through it. Sometimes it is too late. Wishing to go to the temple, their bodies are too weak to make it. They are unable to reflect on the Buddha because delusion and carelessness make them too slow. Our complacency means we miss the opportunity to prepare the body and mind for virtuous deeds. If the person who had passed away had made merit and was very charitable, he or she can make us realise the Dhamma by reminding his or her children and grandchildren to reflect on this merit. Thus he or she set an example for them to follow. We will not be sad and have regrets as death is natural for all conditioned things including our body. We continue to live in order to do good and perform meritorious deeds and dedicate the merit to our late parents. It is regarded as doing good for both ourselves and our late relations. To sum it all up, the meaning of the Dhamma is to know the source and then how to bring about the finality of suffering in the mind. It is clear that everything is impermanent. We should undertake to realise, give up and set forth to take refuge in the Dhamma before the end of our lives, or when our fortune and perfection are exhausted and we cannot possess this body any more. Finally may all of you have confidence in the Triple Gem and realise that the Buddha's teaching is the wonderful thing that can help our mind to gain happiness and rise above suffering. <><><><><> ------ <><><><><> ****************************************************** KNOWING ONE'S MIND ****************************************************** The purpose of listening to seven sections of the Abhidhamma is to dedicate the merit and peace to one's dead relations. So one listens to the chanting, "Kusala Dhamma" - all the wholesome Dhamma, the profitable states; "Akusala Dhamma" - all the unwholesome Dhamma which is of unskilful or immoral consciousness; "Abyakata Dhamma" - the indeterminate dealing with all the training of mind." The cultivation of the wholesome state of mind is called "Kusalam Cittam Uppannam." This means the technique of concentration of mind leading to peace. Everyone has to face old age, illness and death after birth. No one can escape the natural law which is Dhamma. Death is natural for all. In the case of understanding one's mind, the training of the mind itself, to appreciate its own movement, is of great merit, unfortunately, most of us lack mindfulness and have very little awareness of our states of consciousness because the mind always clings to outside objects as we always look outwards. So to know one's mind is meritorious. The Buddha said, "Only when there is awareness of mind will it become first wholesome and then very wholesome consciousness!" One who wishes to know the nature of happiness and suffering and who can enter heaven, hell or Nibbana must be equipped with the state of full awareness. On the other hand one who cannot train his or her own mind is unhappy or cannot find peace and tranquillity and has never experienced any wholesome state or wholesome consciousness. Usually most of us are not interested in our own mind but interested in others'. For example we look out for whether others are good or bad, happy, unhappy, lucky, praised, how this person is, how that person is. It shows that our eyes look outwards. Our ears contact the sound outside. Our nose likes to contact the smell outside. Altogether we only have external sensefields so we do not understand our internal sensefields. The chanting which we listen to is the Buddha's teaching which points the way for everyone to realise their mind. Therefore when there is a cremation we will have a clear comprehension about the profound Dhamma, which is about understanding one's mind. Before we can understand our own mind, the word "Bhavana" should be understood first. To meditate brings great merit. If one does not meditate one will not know how to perform meritorious deeds. One does not know how to perform it within oneself and one does not know how to use oneself to cultivate merit. In other words, not knowing how to create peace within the mind. We can meditate just by saying "Bud" when we breath in and say "Dho" when we breath out and do so whether we stand, walk, sit, or lie down. The same practice should be applied for five minutes for each of these postures. This is for cultivating a wholesome state of mind which is portrayed by the form of a celestial being who dwells in the consciousness. This celestial being within one's consciousness signifies brightness, cheerfulness and peace in the mind. Actually how we acquire our human form stems from our mind. If the mind is satisfied with a female form, we will take rebirth as a woman. If the mind takes delight in a male form we will become a man. The mind which favours charity or meritorious deeds will lead to rebirth in the land of good people. The mind which has an inclination to do evil will bring rebirth in the land of bad people. This is called "Coming from the state of consciousness." Therefore training one's mind is an exercise for realisation of the Dhamma which is peace. Most people do not understand their own mind and as a result they cannot protect it. They are unhappy, irritable, frustrated, angry, grieving, tense, have hallucinations or worry and are anxious all day. <><><><><> ------ <><><><><> ****************************************************** ONE MIND ****************************************************** Nowadays societies lack the Dhamma and there is little study of the subject. As a result, people are burdened with a great deal of mental problems due to lack of peace. So when we listen to chanting and the Dhamma, it is to understand the mind only. How can we be aware of the mind? The moment there is awareness in our mind, then the meanings of the words "merit", "Peace" which accompany happiness and high spirits will be fully understood. For example, we may have a short temper and never can control our anger, but when awareness takes place in our mind we are conscious of being furious and resentful of others' expressions when we look and listen to them. If we can see right through our mind immediately when this happens, we will realise that it is our mind which causes trouble. It is not their fault but the result of the confusion of our mind. As soon as we realise this, it is called "Kusalam Cittam." It means, to be aware of one's own mind is meritorious. Not to give in to anger is also meritorious. Therefore the Buddha wanted us to learn about our own mind first so that we will eventually develop mindfulness as the means to get rid of suffering within it. All the Buddha's 84,000 categories of the Dhamma show us the way to rise above suffering in our mind, to be in high spirits in all postures whether we are sitting, eating, lying down or just thinking and imagining. Just listen to the seven chapters of "Kusala....." Yome!.... They are all about the mind. Only if we can make our mind peaceful for a little while will serenity occur. Anytime we fail to control the restless mind for just five minutes, we will be overwhelmed with distress. When we cannot stop thinking we are tense and perhaps cannot sleep. We will realise that our consciousness is negative and intense suffering has arisen. Where does suffering come from? It comes from the mind! The unwholesome state of mind which is " Akusala Dhamma " This type of mind brings tension, sorrow and is devoid of contentment. So it is demeritorious. We must try to chant, meditate and gain more Samadhi to be aware of the mind in both positive and negative states and observe all kinds of thoughts. Eventually it will become "Kusalam Cittam." The mind will be restful, free from excessive thinking, worry, tension, restlessness and grief. Eating, sitting, lying down and thinking, imagining will be accompanied by tranquillity. Here we are! These are the results of the positive states of consciousness. Why is the mind positive? Because we train our mind, understand and study it! Monks chant to help us to develop a meritorious state of mind. When we listen to them chanting and giving the discourses of the Dhamma, all the merit will concentrate in the one mind. <><><><><> ------ <><><><><> ****************************************************** THE END OF SUFFERING ****************************************************** People who are not deluded by old age, decay and death and are able to accumulate the merit must realise that The Buddha, Dhamma and Sangha actually originate in their mind. The Arahat is born out of a peaceful mind and also Nibbana, merit, demerit, happiness and unhappiness. Even if we try to meditate at least within one life in order to understand our mind, it will be worthwhile. We can understand how our three types of unwholesome consciousness - namely craving, anger and delusion - rise and the way to eliminate them, how much delusion we have, how it happens and know how to stop it. It is called "Mahakusalam Cittam" which means the mind which is permeated by the Dhamma and merit. This state of mind can purify the evil deed. So it is called "Nibbhanam Paramam Sukkham" which means Nibbana is bliss. Conversely, if we are born under the power of emotions so that we lack the real comprehension of our own mind, we will be called an ignorant person who is not aware of anger, greed, delusion, love and hatred. People who are deluded are disturbed by non-stop thinking and peace of mind will not be found. As we are full of greed, hatred and delusion in this lifetime due to the lack of mindfulness, we are not sharp enough to catch up with these defilements. At the end of the day we give in to them and thus are completely ensnared by delusion. So let us study a little about the mind. Even if we do not know anything else in this life, we can understand the Dhamma which occurs in our mind; we can be aware of what we are thinking of and know how to stop it. If you want to experience the whole process, you have to try to practise by observation. For example, when we breath in we are aware that we are breathing in, when we breath out we are aware that we are breathing out. What will happen when we cannot concentrate and start to think continuously about going here and there? In that case we should keep on repeating "Buddho, Buddho," In the end the thinking will be exhausted and stopped. At that moment peace, lightness, freedom and clarity will appear and suffering will be eradicated. At the same time, nervous tension will vanish followed by a refined mind containing wisdom. This is the right time to observe our mind. At that moment it is not coarse any longer. If we have no Samadhi, the mind will not be refined and thinking will go on and on. When Samadhi is gained, the mind will be free and refined for once. Later on we will be sharp enough to notice all states of consciousness such as anger and stillness, peace and turmoil. Mindfulness will be gradually developed. To make great merit means training oneself for the awareness of different states of mind. It is called "Kusalam Cittam Uppanam", wholesome states of mind or "Kusala Dhamma", making one's mind wholesome at every moment. Merit is not to be found anywhere else but in making one's mind tranquil and by knowing its different states. The Buddha also studied his mind in the same way as everything originates from the mind whether it is merit, demerit, heaven or hell. Finally may all brothers and sisters who are attending this cremation take an interest in the mind and study about it. If this is done, happiness will be the end result. It is called "Capable of eradicating suffering." All problems centre in this one mind and we should solve the problem right there, in our own mind. <><><><><> ------ <><><><><> ****************************************************** An Introduction to the Practice of Samadhi ****************************************************** It is not difficult to learn how to meditate. In the beginning, one will have the problem of restlessness of the mind, but after regular and gradual daily practices, Samadhi will be developed. The mind will be more and more tranquil. Peace will arise and suffering in one's mind will be eliminated without any difficulty. Time and place -------------- The development of concentration for mental exercises can be done in every occasion and posture whether it will be eating, walking, sitting, lying down or whilst engaging in all kinds of work. There are no limitation with regards to the place of practice. Any quiet location without disturbance will help the mind to be calm and concentrated easier and quicker. Preparation of body and mind ---------------------------- - Make alternative arrangements for the completion of one's duty and work to prevent worry and anxiety about it intruding in ones meditation practice. - Clothing should be loose enough for comfort, not too tight that it crushes the body while sitting. - Chant according to one's ability. If one cannot do it, meditate straight away. How to sit ---------- - Sit cross-legged with the right leg on top of the left one. A lady can also sit folding both legs to one side, if it suits her. If one cannot sit crosslegged on the floor, it is all right to sit on a chair. - The right hand is on top of the left with the thumbs touching. - Sit upright, face in a straight line, with the eyes closed loosely as though being asleep. Close the eyelids but open your minds' eye. How to begin ------------ Let go of the various thoughts and imaginations in the mind. Be aware of all the 32 organs of the body. Visualize yourself as you sit in whichever posture (whether the right leg is on top of the left one and the right hand on top of the left one with the thumbs touching, or sitting upright with eyes closed). Visualize your face, hair, eyebrows, eyes, ears, mouth, chin, the tip of the nose. Develop the awareness of the in and out breath. When you breath in, be aware of the breathing in, when you breath out, be aware of the breathing out. When breathing in and out deeply, be aware of the deep breathing. When breathing in and out in a shallow way, be aware of breathing in and out like this. Develop sharp awareness of every breath. Fix attention at the tip of the nose. Visualise your face, the tip of the nose and the nostrils every time the breath touches them. When breathing in say, "Bud". When breathing out say, "Dho," until your awareness knows only "Buddho." Always visualise illumination in the nostrils every time the breath touches them. If the mind feels peaceful, continue to meditate. Before the end of a meditation session, contemplate your body from the end of the hair at the top to the toes at the bottom and then the other way around. Be aware of the edges of the body and then the whole body. Come out of Samadhi with that awareness of the contemplation of the outer and the inner body. At the height of the awareness, move the right hand gently and place it on the right knee and the left hand on the left knee. Lift the right hand up in front of the chest followed by the left. Join the palms together like an unopened lotus flower. Make a wish to maintain the virtue of practising the Dhamma. Concentrate your mind in this resolution. <><><><><> ------ <><><><><> *-*-*-*-*-*-*-* G L O S S A R Y *-*-*-*-*-*-*-* Abhidhamma the Higher Doctrine, Further Dhamma; the analytic doctrine of the Buddhist Canon Anagarika a homeless one, one who enters the homeless life without formally entering the Sangha (the Order) Anatta soullessness; egolessness Anicca impermanence Arahant, Arahat the worthy one, the Holy one, perfected one, one who has attained Nirvana Bhavana mental culture, development, the control and evolution of the mind, meditation Brahma (in Hinduism) the Creator, the Universal Self (in Buddhism) a divine being of the Form Sphere or Formless Sphere, happy and blameless Buddha Buddho the Enlightened One, the Awakened One a recitation of the Buddha, an example of a mantra Dhamma the Doctrine, the the Teaching (of the Buddha), the Norm, the Law, the Truth, Ultimate Reality, the Supramundane, esp, Nirvana Kamma or Karma a volitional sction; action, deed, good and bad volition, work, job, activity, transaction Nibbana or Nirvana the extinction of the fires of greed, of hatred and of ignorance, the unconditioned, the supreme goal of Buddhism, the Summum Bonum of Buddhism, the Final goal, the extinction of all defilements and suffering Nimitta sign, omen, mark, the mental image Paranimmitavasavatti the realm of the gods who lord over the creation of others, name of the sixth heavenly abode of which Paranimmita is the king Nimmanarati the realm of the gods who rejoice in (their own) creations, name of the fifth heavenly abode of which Sumimmita is the king Pamsukula n. a yellow robe dedicated to a deceased person (Thai : Bangsukoon) v. to take such robe after contemplating on the impermanence of compounded things Ratanattaya the Triple Gem, the Three Jewels: the Buddha-the Enlightened One, the Dhamma-the Doctrine and Sangha the Order Samadhi concentration, onepointedness of mind, mental discipline Samsara the Round of Rebirth <><><><><> ------ <><><><><>