Bring mind (attention) to an object, keep it on it, develop intense interest in it, grow happy and contented with it, and as the mind coheres, it fixes on it. That is meditation.What are the five steps to meditating? The first step is called "initial application of mind," which can be done anywhere at anytime. What does it mean?
Initial application, or turning attention to an object of development (bhavana), means applying the mind to the object. The object can be the breath (spirit), a candle, a person on which loving-kindness (metta) is focused, or countless other objects. Forty objects were recommended by the Buddha to gain absorption.
The second step is "sustained application of mind." The Buddha compared the first and second steps to pouring water versus pouring oil. Poured water is choppy and inconstant, but oil is smooth and unbroken. The mind begins to collect on the object.
It settles and steadies as "concentration" (intensification) builds. Here it is very important to be persistent but to avoid excessive effort. The only solution is balance and constancy, a middle path avoiding extremes of muscling and laziness.
(Fabrizio Magoni)
The Five Hindrances commonly arise to oppose unification of mind. What to do? The Five Hindrances and Their Conquest presents the Buddha's advice. Overcoming them with steady persistence gives rise to the next stage.
The third step is "blissful interest in the object." It is also called "rapture," "zest," or "ecstasy." Delight and a buoyant joyful feeling arise as the mental hindrances are displaced and the mind/heart is able to do what it is capable of doing, having for so long been obstructed.
JOY arises as lust, resentment, laziness, restlessness, and skepticism fall away. One becomes calm. The calm is shot through with thrills of joy. And concentration increases. Hairs may stand on end. Flashes or sudden rushes of momentary joy may give way to a general feeling of floating or being lighter.
This uplifting joy may come in waves of pleasant feeling and be overwhelming and without reason other than joy for joy's sake.
Of course, it is not without reason. Like everything (other than nirvana, which is the great unconditioned) is based on causes and conditions. If one stops meditating or becomes attached to it, it will fade away leaving one disappointed.
Persistence gives way to the entire body feeling suffused, which will increase to an unimaginable degree when the mind gains absorption. One may experience tears of joy or trembling.
The Buddha compared this to a handful of soap powder becoming wet and lathering until all of it was suffused and oozing with moisture. Dry insight practice makes one stiff and irritable, whereas serenity practice makes one flexible and forgiving, bubbly and ebullient.
Attachment, while it is our natural reaction to things we find pleasant, is counterproductive. It sets us up for disappointment. One may reflect that as pleasant as pleasant bodily sensation is, happiness is better. And as good as happiness is, equanimity is even better.
These states are impermanent, unsatisfactory, and impersonal. It is folly to become attached. It is wise to experience, observe, and continue striving until permanent safety is reached.
The fourth step is "happiness." It has grown more subtle and is not so much experienced in the body as the mind.
Where dukkha is the problem of life -- the unhappiness, disappointment, and suffering -- the opposite state (sukha) is NOT the solution. It, too, is impersonal and impermanent. Successful meditation brings about the complete end of suffering. The result is a very subtle joy, peace, and equanimity. At this early stage, happiness is a bit gross and far from the unending security of nirvana. So we get this odd saying:
The path to nirvana traverses rapture and happiness, bodily and mental pleasure along the way to unending happiness and freedom from all bonds.
It settles and steadies as "concentration" (intensification) builds. Here it is very important to be persistent but to avoid excessive effort. The only solution is balance and constancy, a middle path avoiding extremes of muscling and laziness.
(Fabrizio Magoni)The Five Hindrances commonly arise to oppose unification of mind. What to do? The Five Hindrances and Their Conquest presents the Buddha's advice. Overcoming them with steady persistence gives rise to the next stage.
The third step is "blissful interest in the object." It is also called "rapture," "zest," or "ecstasy." Delight and a buoyant joyful feeling arise as the mental hindrances are displaced and the mind/heart is able to do what it is capable of doing, having for so long been obstructed.
- initial application (placing attention)
- sustained application (holding attention)
- joy (piti, ease in the body)
- happiness (sukha, ease in the mind)
- one-pointedness (laser focus)
JOY arises as lust, resentment, laziness, restlessness, and skepticism fall away. One becomes calm. The calm is shot through with thrills of joy. And concentration increases. Hairs may stand on end. Flashes or sudden rushes of momentary joy may give way to a general feeling of floating or being lighter.This uplifting joy may come in waves of pleasant feeling and be overwhelming and without reason other than joy for joy's sake.
Of course, it is not without reason. Like everything (other than nirvana, which is the great unconditioned) is based on causes and conditions. If one stops meditating or becomes attached to it, it will fade away leaving one disappointed.
Persistence gives way to the entire body feeling suffused, which will increase to an unimaginable degree when the mind gains absorption. One may experience tears of joy or trembling.
The Buddha compared this to a handful of soap powder becoming wet and lathering until all of it was suffused and oozing with moisture. Dry insight practice makes one stiff and irritable, whereas serenity practice makes one flexible and forgiving, bubbly and ebullient.
Attachment, while it is our natural reaction to things we find pleasant, is counterproductive. It sets us up for disappointment. One may reflect that as pleasant as pleasant bodily sensation is, happiness is better. And as good as happiness is, equanimity is even better.
These states are impermanent, unsatisfactory, and impersonal. It is folly to become attached. It is wise to experience, observe, and continue striving until permanent safety is reached.
The fourth step is "happiness." It has grown more subtle and is not so much experienced in the body as the mind.
Where dukkha is the problem of life -- the unhappiness, disappointment, and suffering -- the opposite state (sukha) is NOT the solution. It, too, is impersonal and impermanent. Successful meditation brings about the complete end of suffering. The result is a very subtle joy, peace, and equanimity. At this early stage, happiness is a bit gross and far from the unending security of nirvana. So we get this odd saying:
"There is no way to happiness. Happiness is the way!"
The path to nirvana traverses rapture and happiness, bodily and mental pleasure along the way to unending happiness and freedom from all bonds.
The fifth step is "one-pointedness." The unified mind sticks to the object. Sticking, it eventually sinks in. All five steps lead to absorption. The steps are repeated. They are not one time events. The mind joins with the object and one may experience a sense of non-duality.
There is silence, there is peace, there is light, and one persists. Absorption comes when it comes. It is not something we do. It is something we allow and receive. One remains vigilant, wakeful, diligent, and persists. And it comes.
There is silence, there is peace, there is light, and one persists. Absorption comes when it comes. It is not something we do. It is something we allow and receive. One remains vigilant, wakeful, diligent, and persists. And it comes.
Being close to the Five Hindrances, they may at any time arise to counter these Five Factors of Absorption (or right concentration). One deals with them but is not derailed by them. We come to understand that they really oppose and obstruct what the mind/heart is capable of. So one protects one's meditation object and practice, searching for a quiet place to carry on the quest.
Lapsing into sleep (sloth and torpor) or becoming dejected that the rapture (joy, bliss) and happiness that heartened one have faded. One may become over eager and lose balance. Trying too hard or becoming lax and negligent are sure ways of getting off track.
The fact of the matter is that the Factors of Absorption directly counter the Five Hindrances: happiness overcomes restlessness, rapture overcomes ill-will, one-pointedness overcomes sensual desire.... And when one is able to concentrate, one is ready and well equipped to take up insight meditation that leads to enlightenment.
Lapsing into sleep (sloth and torpor) or becoming dejected that the rapture (joy, bliss) and happiness that heartened one have faded. One may become over eager and lose balance. Trying too hard or becoming lax and negligent are sure ways of getting off track.
The fact of the matter is that the Factors of Absorption directly counter the Five Hindrances: happiness overcomes restlessness, rapture overcomes ill-will, one-pointedness overcomes sensual desire.... And when one is able to concentrate, one is ready and well equipped to take up insight meditation that leads to enlightenment.
