That was the beginning of 19th Century AD. U Aung was living in Kyangin Township, Modern Myanmar in Irrawathy district of Burma. One day U Aung and his friend U Shwe Hla were deeply engaged in alchemy for changing a small zinc plate into a gold piece. While they were engaged in their hard work, in front of U Aung’s house, there appeared an unknown stranger in the gigantic physique, with luminous face and with bright eyes asking “Is this the house of U Aung?” Hearing the call of a stranger U Aung came out of his house to see the person who is calling him. U Aung had never met the stranger before, appearing in divine characters in all respect white complex, tall with luminous face. Because of the brightness of eyes of the stranger U Aung could not see him face to face. However U Aung managed himself and politely asked the stranger “who are you sir?” and “what can I do for you” and he requested the stranger to get into his house. Then the stranger began to speak “I came to know that both of you are engaged in alchemy and trying to convert the zinc metal into gold. Do you So?”

U Aung replied “Yes sir of course” “Have you succeeded in your attempt?” asked the stranger.

“No sir, not yet, we are still striving and struggling” replied U Aung the stranger smiled mildly and told U Aung and his friend U Shwe Hla “May I assist you in your work, can I?

Then U Aung and U Shwe Hla were very happy and accepted the proposal of the stranger.

Then the stranger began to give instructions of secret formula one by one and the friends carefully carried out all the instructions.

All the three were waiting for chemical change till evening. In the evening the stranger told the friends to go and see the result. Unbelievably the zinc plate had changed into a gold piece. All were overwhelmed by their success. Then stranger told the friends “O.K friends now take the gold piece to a gold shop and assess the price and its quality”. Besides, the stranger warned them not to sell the gold piece.

U Aung and U Shwe Hla went to a gold shop and came back very happily and they told the stranger that the gold piece is real and pure one having more good qualities than ordinary gold in the market. Then the stranger told them “now I want to show you something, come along with me”. All of them went to the bank of the river with newly made thing. When they reached the bank of the river, the stranger asked U Aung to give him the gold piece. Keeping the gold piece in his right palm again asked the friends “Do you still believe it is pure gold”? They replied simultaneously “Yes Sir”, Soon after hearing the answer the stranger threw the gold into the deep river. The friends were astonished and their heart began to palpitate. And they politely and with respect asked the stranger “What you have done sir”?

The Stranger advised them “your aim should not be this” “you have to do more than just alchemy”. Further the stranger warned them not to engage themselves in such activity hereafter and the stranger further told “I am going to teach you more than just alchemy “what I am going to give is holy thing and sacred” “No one can evaluate its price and worth”.

“Now I depart from you and you can meet me at GYOPINKAUK”.

The stranger left them. The friends were stunned and they were seeing the stranger going away from them without blinking and with a spiritual shock.

The Stranger who met U Aung and U Shewe Hla was not any other person but Bodhisatva U LU GYI, the founder of Buddhanusati (Buddhanutthati) system of meditation.
Bodhisatva U LU GYI was born in the year 1837 in a small village called GYO PINKAUK in Burma (Myanmar). His father U Mhat was well versed in traditional medicine like his father U LU GYI also following the study of medicine and was well versed in the subject. His mother was Daw Saphe. U LU GYI had knowledge in classical music of Myanmar also. But he showed more interest towards occult science. He learned all the Pali Buddhist Scriptures and learned well Buddha’s teachings and practised all meditative systems what the Buddha has taught. He practised meditation in a cave called Phou. This cave is in near by the city of Prone. Even nowadays we can see a statue of U LU GYI in the cave.

U LU GYI out of his spiritual experience and penence founded a new Buddhist meditative system called “Buddhanusati” (Buddhamutthi) which means contemplating or remembering the qualities of the Buddha. In the beginning he preached his new system of meditation in Paunde, in Prone District. Many people learned and became his disciples. Among his disciples U Aung, U Shew Hla and U Thaunk became the Gurus and were entrusted with the duty of teaching this system of meditation.

Bodhisatva U LU GYI attained Mahaparinibbana in the year 1917 when he was 80 like the Buddha. (The biography of U LU GYI was narrated by Ven. Indasara sayadaw of Ingine, Myanmar)

(Based on Dhammasangai and Visuddhi Magga)

What is the Time now?

We have an immediate answer for this, becausewe can refer to a ‘device’. It would give us the exact ‘answer’.

But, What is time? This question, despite there is a vast advancement in science and technology, still unanswered because whether it is an instrumental time i.e. a micro - second measured in a rocket launching base or a light year, these two time factors are nothing but development of solar time, which is absolutely a relative time, which is being measured by a “Clock” but notcognized by our mind so absolutely it is ot absolute time.

Modern science just cor-relates the concept of time with space and movement and with units (numbers) whereas Buddhism in addition to movements, it relates moments and events. Further Buddhism defines the ‘time’ without taking ‘space’ as a factor. When the question, ‘what is the time now?’ is answered, in the courseof question and answer, there occur according to a time ‘device’ past, present and future.

In buddhist, perspective, time should be cognized with factors of past, future and preset based on the other facts and factors i.e. moments, movements and events and not by ‘illusory relative time’ or so-called ‘clock’ time.

Oh! The cosmos how you are so vast. I have myself derived from you, yet I do not realize your vastness. My senses are very very frail and weak to know and realize your vastness. My knowledge is engulfed with darkness. My physical eyes, that is too, in the night only, when see the stats, some extent realize your vastness and the quality of limitlessness. Yet the vastness what I perceive through my physical eyes is very limited one as much as the space of atom’s atom.

I am spiritually too weak, confined in a prison has been made up of blood, bone and flesh. But there is always a thirst within me to get rid of this prison and experience is your vastness. For this. You have to shower your grace and help.

On the other hand your vastness reveals in love, grace, compassion, loving kindness, knowledge and energy. But these too reflected from me like a tiny dot. That is why I am unable to understand your limitlessness. Your material vastness is manifested in sun, moon, star, milkywaym, galaxies, universe, atom, and in sub-atomic particles.

Your cosmic mind is manifested in grace, love, loving-kindness, pity, wisdom and with bliss pervading to the entire cosmos. Make my verbal Prayer which is done out of inference and with blind faith, as a truth and give spiritual experience of “ You and I are one and same”. As you and I are one and same, fulfill my needs, Remove my poverty and ill-health and make me to be always with you, with the qualities of love, loving kindness, grace, pity, compassion and bliss.

Let all beings be happy

All the meditation teachers repeatedly and stereo typically say that when the mind begins to the wander or slips away bring it back to primary object either to “noting aspect” or “holding strongly the primary object”. All Yogis know the truth that mind wanders. But they are helpless how to bring back it. Further many Yogis go with wandering mind instead of bring it back to “Noting aspect” or “holding aspect”.

Sitting in a fixed posture and thinking about something is not meditation. Please closely observe the following sequential lines.

1. AAAA BBBBB ..............etc..........etc
2. AAAA BBBBB AA BBBBBBBBBBBBBB
3. AAAA BBB AAAAA BBBBBBBBBBB
4. AAAAAAA BB AAAAA BBBB AAA
5. AAAAA BBBB AAAAA BB AAAA
6. AAAAA AB AB AB AA BAAAB
7. AAAAA B AAAAAA B AAAAABA
8. AAAAAAA BB AAAAAAAAA B AAA
9. AAAAAAA B AAAAAAA B AAAA
10. AAAAAA AAA AA AA AAAA

In the above sequentials there are two letters “A” and “B”

A Stands for the “noting mind”
B Stands for the “Wandering mind”

In the beginning of meditation noting mind (A) is always strong enough but very soon slips away and wandering mind becomes very dominative (B).

When meditation and concentration are intensified in due course of time wandering mind becomes frail and weak and noting mind becomes predominative. Again here one basic idea is reminded that total annihilation of wandering mind is impossible. Note the sequentials 6 to 10 here noting aspect of the mind is strengthened hence “A” occurs very often and wandering aspect “B” becomes less and finally in 10 there is only one aspect i.e. “noting aspect” or “noting mind”. However there is a “mind”.

But even by this examples our basic problem is not yet solved. How to bring back the noting mind on the primary object or how to change the wandering mind into “noting mind”.

I put this question before several eminent meditation teachers of Myanmar. Many of them answered “you have to find your own way”. This answer is only partly helpful. The basic problem is when “wandering mind” becomes strong enough Yogi even forgets his “sitting and goes away or practically pulled out.

In Sri Lanka meditation teachers wake up the Yogis mildly in certain intervals, so that those who are unaware of the wandering nature can come back to the primary object. I used to give a mild bell for an interval of every five minutes, in due course sub-conscious mind registeres the bell and automatically wakes up the Yogis for every five minutes.

In Myanmar some teachers gave few useful answers.

1. Be aware of “sitting” and sitting is only for meditation.
2. Whenever you adjust your body position you feel pleasant feeling in that time you may come back to primary object.
3. Whenever you hear a sound you may come back to your primary object or noting object.
4. The quality of awareness is enhanced whenever you come back “to noting aspect you may keenly note the shifting of “I” as getting from sleep from the wandering to restoring on “noting mind”. “I” dissolves when mind begins to wander.
5. Wandering mind makes the time very long whereas noting mind makes the time very short. Even one hour time spell would be shortened to just 10 minutes and at the same time wandering mind makes 10 minutes into one hour.
6. Wandering mind boring you, insists you to give up meditation practice, it is tiresome. You feel very tired even physically due to wandering of the mind.
7. Whenever you bring back the wandering mind into main object you feel a “rest”, comfort and peace.
8. Wandering mind induces to forget your core inner being. “I” and eclips your real nature.
9. Continued and sustained noting aspect or holding on one object quickly takes you nearer to final spiritual goal and “samadhi”.
10. Strong noting mind helps the Yogis to encounter nimittas i.e. “signs” “visions” and some mystical experiences. Even though they are lower to final goal, Yogi may understand that he is in the right way and moving in right track.
11. When concenstration is intensified Yogis may hear beetle sound i.e., Cosmic sound. Whenever noting mind is strong enough they could hear the cosmic (beetle) sound. If the wandering mind takes its course the (beetle sound) cosmic sound immediately disappears.

As already explained there are no such two things called wandering mind and noting mind. But there are two separate entities as “Mind” and “Matter” according to Buddhism. But we can name the mind according to its nature as “wandering nature” and “noting aspect”.

In meditation wandering nature of the mind is very very disturbing elements. This misleads the meditator and very soon the meditator slips away from the main object of looking at a point, observing inhale and exhale followed by pronouncing mentally "the Buddha" for inhale and "Anusati" for exhale. Now the question is how or why does the mind slip away? Otherwise how does "noting aspect" disappear and "wandering nature come up? As given in the illustration in the beginning of meditation the noting aspect of the mind is always strong enough keenly pursuing the main object. But the mind is so weak or not to tolerate to be stuck upon with one stereotyped object. It wants varities to pacify the senses. When concentration is intensified mind tends to slip" away and wants to take other object rooted mainly on sensual pleasure and eventually yogis are overwhelmed by"wandering mind and tempted to give up the practice.

As "Buddha" and "Anussati" (Nuttatthi) is always mentally pronounced for inhale and .exhale respectively, unnecessary "Self talkative" factor of the mind is averted and as the yogis visualize the image of the Buddha the other type ,of visualization is also averted.

But, if wandering nature "takes its own course the mediators give up either "Buddha" "Anusati" and visualising of the Buddha image. Then instead of meditating they are just "sitting" and "thinking". Generally in meditation practice visualisation starts first. For example if you meditate when you are hungry, due to hunger the articles such as tumblers, plates, spoon, fork etc would appear. In western psychology it is called as the "work" of sub-conscious mind: Whatever it may be it is nothing but visualising aspect of the mind.

Then meditator gives up the Buddha image and the word “Buddha” also. Then you would begin to pronounce the names of such articles and shortly speaking “thinking” process shall start.

So meditator should have a strong hold on the Buddha image as far as visual aspect of the mind is concerned, on the other hand for “Self talking” nature the words “Buddha” and “Anussati”. It helps the yogis to stop the “talkative” nature of the mind. Then mind begins to go into deep tranquil state.

So the Buddhist basic doctrine, the theory of impermanence (Anicca) is easily discernible both on the physical world as well as in mental realm. So a yogi is able to observe the charge of mood, volitional activity that takes place time to time its over accord and very often they overwhelm the yogi.

Further influxes through six sense doors eye, ear, tongue, nose, body and mind are always passing through. Generally during meditation eye, tongue and nose these three senses are automatically closed, but the other senses ear, body and the mind through these sense doors so many impulses or sensations are always coming up. The yogi should ignore all those impulses and continue to hold the main object of the mediation.

Otherwise if you are able to note all such impulses immediately soon after they appear it will be insight meditation Vipassana. So this technique eventually takes the meditator to “insight” vipassana meditation.

Carefully analyse the given table wherein there are 4 major columns named in the Pali terms and English equivalent. Column I and II come under material cosmos called Rupa i.e. material world. Column No II is nothing but an aggregation of all elements found in I accumulated through perception, food and consumption. The difference between I and II is in column I all the elements are separate entities, they have neither life nor sensation shortly called Rupa, matter. Column No. II though it is an out come of combination of elements found in column I it has developed a special quality called sensation and further all the elements combined together in one bundle shortly called “senses” or “body”. Then life process starts.

Whereas column no III is the total stuff of the mind and its object designated by different names such as feeling, perception, mind, citta, personality, mood, deciding factor, good and bad qualities. It can be shortly called as “WANDERING MIND”. A man’s character is revealed through this column III. For meditation purpose we can call it as “Wandering mind” whereas column IV is named by different words “Consciousness” , “I” “me” “mine” “my” “volition”, “cetana” “witness” and so on. But for meditation purpose it has been designated as “noting mind” or “the knower” or the witness”. This knower or witness is not soul, as explained in Hindu terminology, the Atman, always residing in the flesh and blood, eternal and permanent entity; According to Buddhism the column No. IV is an illusory one technically called “Anatta” and mere a combination of the other columns. As such it can watch and observe the on goings and could not or it has no power to control the changes. So the Buddha has clearly explained that sufferings as well as remedy
for sufferings both are lying in the column III.

Wandering Nature of the Mind

As already explained the purpose of wandering nature is to repeatedly confirm the primary motive “the living”. Mind repeatedly and unknowingly confirms “I am living”. When the mind is given only one object in meditation, it wants to change the main object due to following reasons

i. The main problem is there is no sensual pleasure, when the mind is conduited in a mental exercise and it does not get any pleasure either from sense base or from mental base. So obviously it tends to change the main track that what we generally and normally call “wandering nature” or “wandering mind"

The first and main disturbing element is “sensual pleasure”. All kinds of physical or cardinal urges like “sexual urge” “hunger” and other sensual enjoyments right from toe to top. So the primary aim of the yogi is to over come all the pleasures. Yogis should give up and sacrifice all the pleasures and they should live in mental realm. But basic requirements like food, shelter and cloths are nevitable. Now you need not think about column I and II, if you have conquered the sensual
pleasures.

But from column No III mind can get variety of wants. In Buddhism if a man’s mind always rooted in column no II and III it is called “Kamavaccara citta” that means physical and sensual oriented thinking faculty. If a yogi wants to get away from this faculty he has to lead strict moral way of life.

The meditator has to realise a truth that we cannot totally remove and wipe out the wandering mind but we can either watch all the phenomena or ignore its wandering nature in the former cast it is “Vipassna” and the later case “Samatha Bhavana”. Whatever it may be without strong noting mind meditation practice would not be a successful one. In Indian background it is to cleanse it. But in practical sense you can only change the wandering nature into “Noting Nature”.

When concentration is intensified further and further, the yogi come to realise that there are only two things in the cosmos that is material cosmos starting from outer world and end in the senses at physical body and the other thing is “witness” or “noting aspect” which is only capable of bserving but it neither controlling nor modifying the actualities. Controlling, Suffering, modifying, wandering, getting away from suffering everything is done by column No III.

Causes for Wandering Nature

During the practice of meditation unnecessary things come up either from column I or II or III and even many things at a time from these columns.

While meditating you may hear a dog barking. The sound of barking is coming from column No I (Please refer to the columns time to time). The barking sound contacts with respective sense organ ear that means it reaches the column No II. Then perception is taking place (sanna column III). One by one other factors are coming up from memory and you begin to visualise “a dog” in your mind. The form and colour everything depends upon the memory, either you are irritated or having, in different or neutral mood. When you visualise a dog means you have given up “the Buddha” i.e the main object. This is the crucial moment that your mind is going to slip away from the main object and your “noting mind” is becoming “wandering mind”. This is external disturbing element. A visual mental object may come from the column III itself. This is an internal disturbing element. So when you are in a confinement for meditation the powerful disturbing element is column III. From memory without your will it brings many objects, ideas, forms, moods etc and easily overwhelm the noting aspect and tempts the mediator to give up the meditation practice. Comparatively external disturbing elements are very very less than internal elements.In due course of time a sincere practitioner would realise this truth.

The first cause for wandering nature is weak memory. A practitioner very often forgets his very purpose of sitting in a confinement. Whenever mental objects are coming yogis have to be very careful not to be slipped away from the main object. Like a talented watch man watching from his watching – tower one has to watch who are entering into and who are leaving the gate, vehicles, etc., Likewise that should be stuck upon with main object and ignore the other influxes.

The tiger and Chameleon

Watch how a tiger hunts its prey. Very carefully ambushed itself not to make a slight movement of the body. If it has lifted any one of the legs not to make even a slight adjustment till attacking the prey. The “noting mind” should be tamed and trained in this way. Yogi should watch carefully the main object of meditation. On the other hand see a chameleon how it does hunt its prey, running towards the prey awkwardly, making all sorts of noises, stepping on the dry leaves and unnecessarily making a halt even when the prey is at hand reach, turning the head rightwardly and leftwardly, seeing the sky through right eye slanding the head, and likewise through left eye. When it again sees its prey, already the prey would have escaped and disappeared from the spot. This is a good example for wandering mind.

If noting mind is strong enough, within a span of ten minutes yogi would begin to encounter many spiritual experiences at least nimittas would comp up. The purpose of meditation is not just to sitting but to achieve our goal i.e. Nibbana, the enlightenment. But due to forgetfulness yogi always slips away from the main object. Strong hold on main object means strong memory. Noting mind is like a person who is sitting on the bank of river and watching the flow of the river. He could watch many things being drawn by the flow of the river, the objects like tree trunks, fruits, flowers, even dead animals, boats and so on. Instead of sitting on the bank, if he jumps into the river and turns himself as one of the things being drawn, he could not watch the river. As long as he is on the bank he could watch everything. This is an analogue for the noting mind and when he turns as one among the objects in the river that means noting aspect of the mind has become as wandering mind.

All these examples are in literary point of view palatable and easy to understand. But when we venture into practical side it is so difficult to “note” the mind.

So please examine yourselves, how is your life style. If it is based on physical level always concerned with sensual pleasures your wandering mind always wins and it overwhelms the noting aspect. If your life style is not based just on sensual realm and it is motivated towards higher goals (lokuttara Citta) your noting mind will be always strong enough and would keenly watch all the happenings in the outer world, the cosmos and the happenings in the body and mind.

As mentioned earlier whether it is Vipassana practice or Samatha practice noting mind should be strong enough. Otherwise meditation will not be successful one. Meditation is nothing but either
control of the mind or conduit it for a higher purpose or it should be diverted towards spiritual experience.

But in practical sense there are no two minds called “noting mind” and “wandering mind”. When mind wanders or slips away from the primary object it is called “wandering mind” when it notes or holds or returns back to noting aspect or holds again on primary object it is called “Noting Mind”.

Generally after sitting in a correct posture the yogis start meditation by noting aspect either it is so-called Vipassana or Samatha.But within a fraction of second mind begins to wander or slips away from “noting aspect”. If a Yogis “noting mind” is strong enough he could immediately come to his primary object either aware of influxes passing through senses or holding only one object in case of Samatha practice.

Soon after the beginning of meditation it is obvious that the mind wanders. Even thinking about trivial and cheap ideas. Here Yogis have to remember one thing that “mind wandering” cannot be completely stopped. If so it means it is death. So either it can be observed or watched in case Vipassana practice or it can be ignored in case of Samatha practice.

Why mind does wander?

Usual and useless answer is “It is its nature”.

But basic reason is because of wandering nature it repeatedly confirm the primary motivation of living nature “I am living” this aspect is continued by wandering mind - But the irony is there is a “strong mind” noting mind. Which also incessantly confirms the “living aspect”. The purpose of living for wandering mind is nothing but for sensual pleasure, based on desire, hatred and delusion. Because of its hurry for sensual enjoyment many times ignore its own “I” concept. If “I” is present in the mind then noting mind becomes strong. Noting mind means continued memory of “I” or standing on “I”. If you forget your own “I” that precisely means wandering has become strong. And there will be a process of thinking, planning, self talking, becoming emotional even to
the extent of revealing the emotions at physical level while in sitting posture.

Despite advancement in science and technology, like several psychological and Para psychological issues the definition for the term “mind” is not yet decided and solved.

Modern psychology, especially western psychology instead of defining the mind it narrates human behaviorism, making several layers such as conscious mind, pro-conscious mind, sub-conscious mind and so on. A new comer of psychology is very often confused whether these minds are laid down in the brain like onion peel or like a sand witch one after the other.

But the Buddha instead of describing human behaviorism defines the mind according to its function. So most of the Pali terms related to mind are functional names but they are neither subjective nor objective.

According to ancient Buddhist scholars like Buddha Ghosa the following phenomena are confined into one object called as mind.

For the question that from where the mind is functioning or what is the base or seat of the mind?. Otherwise where is the mind in the frame work of flesh and blood i.e so-called physical body. Modern explanation is “Brain” is the place where the mind is seated. But Buddha Ghosa’s answer is perfect one. According to Buddhist perspective of the seat of the mind [according to Buddha Ghosa], in the awakening state is the region of chest. We have to be clear that heart is not mind base as explained by some Indian Yogis. The entire region of chest isthe base for the mind. All emotional feelings spring from this region of human physical body. That does not mean that the mind is not in the other parts of the body. Mind has manifold aspects starting from sensation, emotion and ends in mood and ultimately with the conscious of “I” “Me mine” and “My”. As the brain is not located in the region of chest it cannot be considered as mind at least as far as emotional aspects of the mind is concerned.

As already mentioned, the mind is an aggregation of several components and ultimately defined as “mental staff” or “mind object.

1. The immediate discernible and gross object of the mind is “self talkative” nature – Talking in the tone of the individual i.e. every one talks talks and talks himself in his own tone.
2. The next subtle aspect of the mind is visualizing or making a suitable scenery in the mind according to the idea of “Self talking”
3. These two factors are complementary ones reciprocating each other that means vice – versa.
4. The above two concerned with either past or future or present.
5. The above three factors are manifested and based on three moods pleasant, unpleasant and neutral mood or indifferent moods.

Like permutation combination these four factors in a great speed make mental objects which are named as “thought” “thinking” “planning” “worrying” “anxiety” “fear” “joy” and so on. Whatever the name or lable we give, it should necessarily have the above mentioned five major components. Mind always starts either from “self talking” or “Visualizing”. There is no fixed rule for the mind that which should come first. When one arises it is followed by the other. Mind has the ability of making the both in a high frequency.

Though Acarya Buddha Ghosa explains that the seat of the mind is chest region it may spread over to entire cosmos when yogis develop good concentration.

The very term “meditation” obviously denotes the supramundane purpose. The Buddha was the first spiritual master who denied the existence of soul and creator God not for mundane purpose but for supramundane purpose. So all the persons before venturing into a spiritual practice should have the idea of practising meditation and the purpose. In Myanmar Yogis come to all meditation centres for attaining final goal Nibbana. The Buddha has said “Nibbanam paramam sukham” which means “the enlightenment alone gives an eternal peace and bliss”.

For achieving this final goal, the Buddha has taught various types of meditation according to the temperament and mental make up of his followers. Sometimes the Buddha remained silent. There are fourteen famous questions for which the Buddha remained unanswering. In those set of questions the followings are related with metaphysical aspects, such as whether the soul and body are identical, whether the soul survives after annihilation of the body, whether the world is finite or infinite, eternal or non-eternal etc. The Buddha exhorted that such inquiries do not take any one nearer to the goal “Vimutti” the state of freedom from all sufferings. Here the most urgent and immediate problem is to put an end to misery and all sorts of sufferings. So instead of discussing the metaphysical questions practising a meditation is good. The Buddha further said these metaphysical issues are useless ethically and intelectually uncertain. Hence the Buddha always tried to enlighten his followers on the most important issues of sorrow, its origin, its cessation and the way which leads to cessation of suffering.

Theories are always helpless elements. We may learn a theory “How to swim”. If there is no water in the swimming pool theoretical knowledge turns in vain. If there is water in the pool and the person is physically handicapped again his knowledge about “Swimming” is useless. Here are some hints before venturing into practical side.

This is the nature of the World.

Dukkha - pain or suffering or dissatisfaction
Anicca - impermanence, ever changing character of material universe, unstable and
mental aspect changing.
Anatta - No self or No soul or individual created by God

The above basic doctrines can be understood only through following the Noble - Eight fold path of the Buddha.

• Right View
• Right thinking
• Right Speech
• Right action
• Right livelihood
• Right effort
• Right mindfulness
• Right concentration i.e. Meditation

The readers are taught how to practise "Right mindfulness" and “Right concentration or meditation”

By doing “Right concentration” and “Right mindfulness or meditation" the readers [here after called Yogis] will practically understand the remaining steps of Noble eight fold path and three characters of the world Dukkha, Anicca and Anatta. While Yogis go on step by step they begin to encounter certain “signs” and experiences and finally they would begin to sojourn in the light of the Buddha. This system of meditation can be summarised by the following very words of the Buddha.

• “ Bhikkhus, there are four splendours, what four?
  The splendour of the moon, of the sun, of fire and of wisdom. ”
  [pann-abha]
• “ Bhikkhus, there are four radiances. What four?
  The radiance of the moon, of the sun, of fire, and of wisdom.”
  [panna-pabha]
• “ Bhikkhus there are four lights what four?
  The light of the moon, of the sun, of fire and of wisdom. ”
  [Pann-aloka]
• “ Bhikkhus there are four brilliances. What are four?
  The brilliance of the moon, of the sun, of fire, and of wisdom. ”
  [pann-abhaso]
• “ Bhikkhus, there are four brightness. What four?
  The brightness of the moon, of the sun, of fire, and of wisdom. ”
  [panna-pajjoto]
  [Abhavagga, ANGUTTARA NIKAYA]

The Buddha in his first sermon, “Dhamma-cakkappavattana Sutta” has said “... thus, bhikkhus, in regard to things [dhamma] unheard before, there arose in me vision (cakku) Knowledge (nana) wisdom (panna) true knowledge (vijja) and light (aloko).

“.... Consciousness of supramundane insight produce light that is extremely strong and powerful: for example, the light of the Enlightened one’s (The Buddha) enlightenment spread throughout the ten-thousand fold world system.

[“Knowing and Seeing” Ven. Pa-Auk Tawya, Sayadaw, Revised edition, WAVE Publication Kula Lumpur, Malaysia 2003 PP 15-16]

Steps of Meditation

• Select a calm and light proof room. Light should not penetrate into your room. If possible a natural cave is better one. But in modern days it is very difficult to find out a natural cave in a jungle or in a mountain. So the founder of this system, though he practised in a cave, has given a model cave. Now-a-days Yogis practise sitting in the cell and it serves as a light-proof cabin and sound proof confinement. A model cell is given in the appendix for reference it may be made either by bricks or wooden planks or with asbestos planks. Inner walls of the cell may be painted in black colour and a small fan may be fixed for ventelation.
• Posture - Cross-legged or The Buddha’s posture (meditative) is best. You may refer to a statue or a picture of the Buddha in editating posture and note his sitting position how he is keeping his legs and hands.

Then sit either facing north or east. The eyes neither should completely be opened nor closed but keep them half slightly opened and keep looking at a point on the floor, though it is very dark, at a distance of your hand reach. So it automatically makes a 45° angle view at the floor. You may slightly bend the head towards the looking point.

After having fixed the eye-sight as explained above begin to practise as explained hereunder. Begin to note the breathing both inhale and exhale. It should be a normal breath. Further when you take the above mentioned sitting position you will begin to breathe naturally. You should neither force the breath nor increase the frequency of inhale and exhale nor slow down the breath frequency. Then begin the practice.

While inhaling add mentally the word “The Buddha” for technical purpose the Pali term “Buddha” is enough. You should adjust the length of pronouncement according to length i.e. duration of inhale and should not adjust the length or duration of inhale according to your pronouncement of the word “Buddha”.

Likewise while exhaling add the word “Anusati” which is pronounced as “Nutthati” in Myanmar accent. The Pali phrase “Buddhanusati” literally means “remembering the Buddhas’ qualities or “Contemplating on the qualities of the Buddha”. Here Yogis are reminded one thing that “What you think, you will be so”. Hence when you ponder over the qualities of the Buddha your inner or core being would turn or be at par with the Buddha’s qualities.

The purpose here is not just to pronounce the words mechanically. As already mentioned when practice is begun there are three types of “Samatha Systems” naturally combined.

1. As Yogis observe inhale and exhale, here Anapanasati is employed.
2. As Yogis are practising in a light proof room or in a meditation cell, here “Space Kasina” is employed.
3. Each inhale and exhale added with terms “Buddha” and “Anusati [Nutthati] respectively the Samatha Bhavana “Buddhanusati” also indirectly employed.

So apparently it seems to be one method but practically and technically speaking the above three types of “Samatha” systems are combined here. As such it is wholly and absolutely traditional and Buddhist system.

Some Special features of this Technique

1. As three types of Samatha practices are combined naturally here, Yogis begin to understand their strong hold and very quickly their concentration is intensified. So they begin to travel in the light of the Buddha very soon. i.e. many experiences that a Yogi encounters.
2. Yogis begin to feel or encounter several “nimittas” signs, some mystical experiences and unusual and verbally could not explained experiences, even within a span of two or three days.
3. But the teachers take all care and suitably guide the Yogis not to attach with such experiences untill the real and ultimate goal is achieved.
4. Mental impurities are quickly plucked out and yogis would begin to note that Metta, Karuna, Mudita and Upekha creeping up in their mind.
5. Yogis are expected to record their day to day experiences in a note book. This enables the teacher to watch and guide the Yogis, when they take a wrong course of meditational progress. This helps the teacher to put the Yogis in the correct track when they are distracted by unusual visions and experiences, and the teacher could give suitable instruction.
6. Actually the meditational progress is discernible to the teacher as well as to the Yogis.
7. Master-disciple relationship is cultivated here so the teacher shows always keen interest in the spiritual development of the Yogis.
8. What Yogis see and feel that should be recorded and reported to the teacher. It is like a monitor which indicates the fact that whether the so-called Yogi is practising meditation or simply sitting in the meditation cell.
9. When concentration becomes poor and disturbed by wandering mind the “nimittas” begin to disappear. So a Yogi can quickly note his distracted mind and bring the mind back to his main object i.e. noting the inhale and exhale with respective terms “Buddha” and “Anusati” and fixing his eye-sight as explained earlier.
10. Yogis, if concentration is more and more intensified, begin to see visions, and nimittas in between face and looking point sometimes in the entire meditation cell even from the back side of his head.
11. As “sankhara” [mental make up] changes person to person the Yogis are not allowed to discuss their experiences with comeditators except with the teacher. Because the other Yogis who has not experienced anything and not encountering nimitta would begin to visualize something deliberately which would imped them to get real meditational experiences
12. All the above experiences are achieved within a span of 49 days i.e. during this basic course. The Yogis are given further advanced level trainings if they are fit for undergoing such practices which the teacher decides by analysing Yogi’s record.
13. Yogis here should remember one thing that though the ultimate experience is same to all practitioners, meditational progress and experiences vary from Yogi to Yogi. So discussing with either comeditator or a non-meditator would mislead the sincere practitioner.

(Thanks to Mr.U.Tejaniya) The most important thing when you are meditatiing is to have the right attitude:

1. When meditating, Don't focus too hard Don't control Dont't try to create anything Don't force or restrict yourself
2. Don't try to create anything But don't regect what is happening However, as thinfs happen or stop happening,don't forget Be aware of them 3. Trying to create something is lobha(greed)Rejecting what is happening is dosa (aversion) Not knowing if something is happening or has stopped happening  is moha (delusion)
4. only when the observing mind has no lobha, dosa or soka (worry/anxiety) the meditating mind will arise 5. You have to double check to see what attitude you are meditating with 6. You have to accept and watch both good and bad experiences 7. You  only want good experiences You don’t want even the tiniest unpleasant experience Is this fair?
8. Don’t have any expectaions Don’t  want anything Don’t  be anxious Because if these attitudes are in your mind, it becomes difficult to meditate
9. why are you focusing so hard when you meditate? You want something? You want something to happen? You want something to stop happening? It is likely that one of these attitudes is there
10. If the mind is getting tored, something is wrong with the way you are practising 11. You  cannot practice when the mind is tense 12. If the mind and body are getting tired, it is time to check the way your are meditating
13. Meditating is waiting and watching with awateness and comprehension/understanding, Not thinking, not reflecting, not judging 14. Don’t practice with a mind that wants something or wants something to happen. The only result will be that you will tire yourself
15. The  meditating mind should be relaxed and at peace 16. Both the mind and the body should be comfortable
17. A light and free mind enables you to meditate well Do you have the right attitude? 18. Meditating is, whatever happens,good or bad, Accepting, relaxing and watching it 19. what is the mind doing?Thinking? or being aware?
20. Where is the mind now? Inside? Or outside? (of oneself) 21. Is the watching/observing mind properly aware?Or only superfically aware? 22. You are not trying to make things trun out the way you want it to know You are trying to know what is  happening as it is
23. Don’t feel distrubed by the thinking mind You are not practising to prevent thinking To recognise and acknowledge thinking whenever it arises is what you are practising 24. You are not supposed to reject the object (phenomena/things that are happening/being known)You are to know (and thus nite/observe) the defilements that arise because of the object and thus remove them (the defilements)
25. Only when there is Saddha (faith/confidence),Viriya (effort) will arise Only when ther is Viriya, Sati (awareness) will become continuous, Only when Sati is continuous, Samadhi (concentration) will become established  Only whene Samadhi is established,  you will know things as they really are, Saddha then increases futher 26. Just pay attention to what is exactil in the present moment Don’t go back to the past! Don’t plan for the future! 27. The objects is not important The mind that is working in the background-working ti be aware i.e. the observing mind-is more important If the observing is done with the right attitude, the object will be the right object

This meditation is called “Buddhanusati” but pronounced as “Buddhanutthati” in Myanmar accent which literally means “remembering” or “contemplating on the qualities of the Buddha. But there is a separate “Buddhanusati” in Pali Canon. The founder of this system U LU GYI [1837-1917 AD] named this system as Buddhanusati not by his own name. Whereas, in Myanmar many editation Systems called by the name of the founders or exponents. But all these system are either based on “Anapanasati” or “Satipatthana Sutta”.

The system founded by U LU GYI, though it is called as “Buddhanusati” [Buddhanutthati] it is a system of meditation combined by four types of Samatha Bhavanas. No one can deny the fact that “Anapanasati” though it is called “Samatha” system ultimately it helps the Yogis to develop “Insight Knowledge” i.e. “Vipassana Gnana”.

According to Pali Tripitaka there are forty types of subjects for meditation broadly diveded into two types as “Samatha” and “Vipassana”. In this “Buddhanusati” system following “Samatha Bhavanas” are combined,

• Buddhanusati [Buddhanutthati]
• Anapanasati
• Space Kasina
• Aloka Kasina [Light KASINA]
• Moon and Sun

It is an incredible thing that still Kasina is used for meditation. Most of the Buddhist scholars beleive that Kasina practices are out of usage and obsolete. But in Myanmar still Kasina practice s undertaken by some Yogis and taught. In Myanmar, as it is a Theravada Buddhist country, meditation teachers are very clear and well versed in their system what they teach. If they teach Samatha system openly admit that they teach Samatha only. Unfortunately in India most of the so-called Buddhist Meditation teachers are unable to differentiate the fact or distinguish what is Samatha and Vipassana.

So the system founded by U LU GYI is a traditional system. It is not taught out of Myanmar. Further I am the first Indian as well as an Indian Buddhist monk who learned this system after 125 years.

As already explained this system is a combination of four kinds of “Samatha” techniques, it cannot be considered as a non-traditional method. During the course both Guru and Yogi understand meditational progress. A Kasina is used, it is more fit to say that the meditator practices sitting in Kasina itself.

According to Buddhist perspective and tradition either blue or black or blank it is considered as space. There is no truly such a thing called “darkness” instead it should be either black or blank. Shortly speaking, space minus light is called “DARK” [SPACE – LIGHT=DARK].

Here Yogi is practising in an artificial cave. It is a light proof wooden cell or made by bricks. This is technically called cloister or cell. Hereafter it is called as “meditation cell”.

In ancient India Yogis practised their Yoga techniques housed themselves in nature made caves, because for practising any Yoga system serene and calm environment is a “must” so this meditation cell serves as a cave, as a Kasina and a sound and light proof cell to meditate peacefully lodging himself into it.

So, because of this special arrangement, within a span of 49 days the Yogis begin to encounter spiritual progress, generally called nimittas, visions and experiences. This book is an out come of my personal experience and it is a “basic work” and after learning advanced levels more would come up. However interested Yogis if possible to make “meditation cell” can begin the practice with the help of this book or they can start meditation in a dark room. Practising in a light proof place is the basic requirement for this meditation. A model sketch is given in the appendix for making a cell. When concentration is intensified all Yogis would begin to sojourn in the light of the Buddha, as it is the starting point to continue our journey then the meditation cell would not
be a basic requirement.

However it is advised to do the practice in the cell whenever it is possible that will stir up the Yogis to achieve further spiritual benefits.

Centres functioning in Myanmar.

1. Kammata Nika Bodhi Gone,
   5th street (North) GYOGONE,
   INSEIN,YANGON.
2. MAIAKA CHAN CENTRE
   KYAMGYW TOWNSHIP
3. THAYETPIN MAUNGHNTHA CENTRE
   BASSEIN TOWNSHIP
4. PYINNA DICA MAHA BODHI CENTRE PHAYEE VILLAGE,
   KYANGYI TOWNSHIP
5. INGYIN MYAING CENTRE,
   KYAIN VILLAGE HLEGUE TOWNSHIP.

NOTE: people intrested to learn BUDDHANUSATI Meditaion techinques in this centers pls take along translater with you.