By BHIKKU KHANTIPALO
This guide, by way of an skilled Buddhist, has been written with the intention to be simply obtainable additionally to the reader who is familiar with not anything approximately meditation, but in addition includes wisdom and event that may be won merely via perform.
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Extra resources for Calm and Insight: A Buddhist Manual for Meditators
The simile of a doctor may be used here. He knows when a disease is present by the symptoms displayed and he knows too that in their absence that disease is not found. And he is well aware of the sort of conditions that give rise to that disease as well as the medicine that must be used to cure it. Lastly, he knows that if that medicine is used in future it will also be appropriate for this disease. The meditator is his own doctor curing the diseases of the mind-heart as they become manifest. While at the beginning these contemplations may use a certain amount of words in the mind, to be effective they progress to a silent knowing of all this, where there is no labelling of ‘presence’, ‘absence’ and so on.
Kandy. 2 Translated by Ven. , Kandy 1972 (reprint 1978). 3 These five are from a discourse of the Buddha: see The Removal of Distracting Thoughts, Wheel No. , Kandy. S. 2518/1975, pp. 35– 36. III THE FOUR FOUNDATIONS OF MINDFULNESS The Buddha clearly pointed out the direction of his teaching on meditation with these words: ‘This path, namely the four foundations of mindfulness, goes in one way, to the purification of beings, to the surmounting of sorrow and lamentation, to the disappearance of pain and grief, to the attainment of the true way, to the realisation of Nibbana’.
And in this way which is Calm and insight 36 not egocentric at all perhaps a great deal of rapture or bliss may arise, which in turn could be the basis for deep calm, and that for the arising of insight. There are many examples of this in the Buddha’s Discourses and Commentarial Stories. The second root of wholesomeness—non-aversion—also covers a wide range for it means both loving-kindness and compassion. The systematic cultivation of the former will be explained in Chapter Five. Here we shall only say something of the range of these two important terms.
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