By BHIKKU KHANTIPALO
This handbook, through an skilled Buddhist, has been written for you to be simply obtainable additionally to the reader who understands not anything approximately meditation, but in addition comprises wisdom and event that may be won simply via perform.
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Additional resources for Calm and Insight: A Buddhist Manual for Meditators
Such contemplation as outlined here will not be effective for most people unless considerable The four foundations of mindfulness 39 calm has been attained already. Without this, the mind is too scattered and coarse and the fine and subtle ‘events’ of these hindrances will not be seen. (B) THE FIVE AGGREGATES The same may be said of this exercise where the five component groups into which the Buddha analysed what is called ‘a person’ are regarded in the light of their arising and passing away. The five aggregates are: body, feeling, perception, mental formations, and consciousness.
Now that we have some idea of the meaning of mettā, what is its range? It begins with oneself, that is to say, one has to have a reasonableamount of love and respect for oneself before one can act with mettā towards others. The aim with others is to extend to all the same quality of selfless love, not only to human beings but to all animals and to beings who are usually invisible. This is to have a heart free from enmity towards any living being, for anger and enmity never produce anything good while loving-kindness never The four foundations of mindfulness 37 brings any harm.
After noting the leading place given to mindfulness here, one should be clear about the meaning of the second factor, investigation of dhammas. This does not mean the Buddha’s Teaching or Dhamma but refers to events (dhammas) arising and passing away in the meditator’s mind. It is this factor in particular which leads directly to insight (vipassanā). What is to be investigated—impermanence, dukkha and not-self, of all the dhammas, will be the subject of the following chapter’s second part. It is worth pointing out here that faith and confidence do not form part of the essentials for Enlightenment, while investigation of what is actually going on does.