<http://dhammamedicine.net/wp-content/uploads/2011/11/All-Rights-Reserved-by-Maheash-Nelanka.jpg> Wewere discussing the fact that an individual practicing meditation has to believe in the understanding of Buddha. We must understand the manner in which we should practise meditation based on the facts we have studied and the benefits we get by practising such meditation.
There is a good Sutta which you can read. It is in the second part of Anguttara Nikaya. Its name is Kilesa Parinibbana Sutta. It is mentioned there that “Oh Bhikkhus! Four individuals can be seen in this world. What type of individuals are they?” “Oh Bhikkhus! There are some people who with immense exertion attain Parinibbana in this world itself. At the same time there are some others who strive very hard. After death they attain Parinibbana in a subsequent birth. There are some others who do not strive much. They do not exert as much as the previously mentioned individuals. Not that they are not attempting. But they do not make attempt as much as the others. They practise the Dhamma with less discomfort than the others. They practise the Dhamma with ease and attain Parinibbana in this life itself. Buddha then mentions about another group that practises the Dhamma comfortably and attain Nibbana in a subsequent life.” Thus you can see that although we think that all of us will attain Nibbana in the same manner that it does not happen that way. So is there anything for us to compete for? No. That means meditating in competition is utterly meaningless. That is why we always say that this cannot be done in the way a race is run. Attitude in most instances is “If that person meditates for one hour I also must do so for one hour”. Or one may feel unhappy when he sees someone seated for a long time thinking “That one is meditating for a long time. I can’t”. Aren’t there people like that? Meditating is not done as a competition or as running a race. We are not aware of the state of our mind. At the start we do not know the manner in which we are going to achieve Parinibbana. What should we be aware of? “I am not an individual who knows the Dhamma. It is Buddha who knows the Dhamma. Therefore we must practise in the way explained by him. If I practise in that manner I will achieve the results arising from such practice”. That is all what one has to accept. One who accepts gets results. He does not compete. He does not think of running races. He does not think of imitating another person. He does not think of remaining seated for one hour when he sees another one seated for one hour. He does not think of others as “That person must be like this. This person may be like this”. He does not make inquires “What are you doing? I am now doing this?” One who knows the Dhamma will not go to assess individuals. Why? Because we cannot do it. Buddha has shown that there are four individuals. They attain Nibbana in four different ways. We must be aware of these facts. If not we think of looking at Dhamma through others also and not through us. Wondering “Don’t know what the other person is doing” he asks “What are you doing now?” Then he thinks “I am now doing this. He is doing that. In that case I am at a higher level than him” and makes a comparison. Do not think of such comparisons. No one should discuss what one is doing and what others are doing. It is difficult to achieve an objective by discussing what we are doing. Cannot reach an understanding. If we talk about what we are doing there is a risk of something unwanted happening. An individual who meditates goes and asks a friend “What are you practicing now? At what stage are you?” Then the friend says “I am doing such and such”. In that manner they discuss what they are doing. One of them feels, “I am less advanced in concentration”. The other one gets the idea that he is more advanced in concentration than his friend. Did this result in any benefit to them? One of them developed an inferiority complex. The other one developed a superiority complex. There was no benefit. They may say our discussion was about Samadhi based on Dasa Katha (tenfold good subjects). But the discussion was far removed from Dasa Katha. We must understand these characteristics. If we accept this we will not go to inquire about the activities of others. We cannot come to a conclusion by inquiring from others. You will understand it further as you study these preachings. What I mentioned was something that should not be done by someone who wishes to get favorable results from meditation. Therefore no one should dig into what others are doing. However if you are going to take advice from someone you will have to tell him about you. You have to say “I am doing this at present. I do not know how to proceed. Please tell me”. At that point you will have to tell him about you. Apart from that you should not discuss with friends and associates. A damage takes place to them by discussing. By discussing unnecessary things on the pretext of Dasa Katha one sticks thorns into one’s mind. Doesn’t it happen? After the discussion he starts thinking “Oh what happened to me? That one has developed Samadhi up to such and such a level. I have been able to go so far”. Buddha explains in detail about the individual who attains Parinibbana after taking a lot of trouble, after exerting a lot. “Oh monks. There is an individual who contemplates about the body as a Asubha”. That is he meditates on the impurity of the body. Next he practises perceiving on the impurity of material food. Then he practises the dislike for worlds, the impermanence of all aggregates. Then he develops the mindfulness of death. He practises these five meditations which we have studied earlier. He practises these meditations in association with the five Sekha powers (the five strengths of the disciple). He practises the Sekha powers. When he practises the aforesaid five meditations while developing the Sekha powers Indriya Dhamma arises strongly in him. Buddha states that such a person attains Parinibbana in this life itself. He exerts a lot. What are these Sekha Dhamma? Saddha (Confidence), Hiri (shame), Ottappa (fear), Viriya (energy) and Panna (wisdom). He practises these five Sekha strengths. He lives in association with them. He does not abandon them. While cultivating the Sekha Dhammas he practises the aforesaid five meditations. In such a person the five Indriyas arise strongly. What are these five Indriyas? Saddha, Viriya, Sati, Samadhi and Panna. Such a person takes a lot of trouble, exerts immensely and attains Parinibbna in this life itself. Then Buddha speaks about another person. He also cultivates the Sekha strengths of Saddha, Hiri, Ottappa, Viriya and Panna as mentioned earlier. While cultivating the Sekha strengths he practises the five meditations Asubha Sanna, Ahare Patikkula Sanna, Sabba Loke Anabhirata Sanna, Sabba Sankharesu Anicca Sanna and Marana Sati. But Indriya Dhammas do not arise strongly. The person mentioned previously gets Indriya Dhamma strongly. By Dr Padmaka Silva, Compiled with instructions by Ven Ariyawansa Thero. 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