No difference between the method taught in the ānāpāna section of the `MahāSati Paṭṭhāna Sutta' and that in the 4 ānāpāna tetred

The `MahāSati Paṭṭhāna Sutta' mentions four stages of ānāpānasati, but in some other Suttas and commentaries, sixteen stages are mentioned. We need to understand what is the difference between these two Suttas that help not to deviate from correct practicing which the Buddha's taught.

Actually there is no difference between them. In the `MahāSati Paṭṭhāna Sutta', The Buddha taught four stages of ānāpānasati only for Samatha practice, for the attainment of Jhāna. In some other Suttas, such as the `ĀnnāpānaSati Sutta' of the Majjhima Nikāya, The Buddha taught sixteen stages.

These sixteen stages are divided into four tetrads: 

1.      The first tetrad is contemplation of the body (kayanupassana), 

2.      the second tetrad is contemplation of feeling (vedananupassana) 

3.      the third tetrad is contemplation of mind (cittanupassana) and 

4.      the fourth tetrad is contemplation of dhamma-objects (dhammanupassana).

The first tetrad:

 It has consists of four stages. These are long breath, the short breath, the whole breath body, and the subtle breath. If you practise it systematically, you will see the nimitta, the sign. If you concentrate on it well, gradually it will become the ānāpāna patibhaga-nimitta, the counterpart sign of breath. If you concentrate on it systematically, you will attain the first Jhāna up to the fourth Jhāna. After attaining the fourth Jhāna, how should you continue to practise? According to the ĀnnāpānaSati Sutta, you must practise the second tetrad, changing to practise Vipassanā . According to the `MahāSati Paṭṭhāna Sutta', as we have explained, you have to discern three types of body:

1.      the body of in-and-out breath (assassa-passassa-kaya),

2.      the produced body (karaja-kaya), and

3.      the body of mentality (nama-kaya).

The body of in-and-out breath is the ultimate materiality in the breath; the produced body is the four types of materiality, i.e. materiality produced by kamma, mind, temperature and nutritive essence, in other words, twenty-eight types of materiality. These two bodies are also called the body of materiality (rupa-kaya). The body of mentality is ultimate mentality consisting of the four mental aggregates, aggregates of feeling, perception, formations, and consciousness. Jhāna dhammas are also included in these four mental aggregates. Then you should discern the causal arising and passing away and momentary arising and passing away. Then you must practise Vipassanā to attain higher and higher Vipassanā knowledges. Then you will realize Nibbāna with your path knowledge and fruition knowledge.

The second tetrad:

1.      `He trains thus: “experiencing joy I will breathe in; experiencing joy I will breathe out.”'Then when you change to practise Vipassanā , you should enter the first Jhāna. Emerging from it, you should discern the first Jhāna dhammas. There are thirty-four mental formations in the first Jhāna, including joy. You should systematically contemplate them as impermanent, suffering and non-self. When you are contemplating in this way, there is joy in your Vipassanā knowledge. Just like when you see your dear friend smiling at you, you will also smile at him. So too, while taking the first Jhāna dhammas with joy as object, there also will be joy in your Vipassanā knowledge. At that time, you are experiencing joy while breathing in and out. After that you should enter the second Jhāna. Emerging from it, you should contemplate the second Jhāna dhammas, which consist of thirty-two mental formations, including joy, as impermanent, suffering and non-self. In your Vipassanā knowledge there is also joy. At that time, also, you are experiencing joy while breathing in and out. This is the explanation by way of Vipassanā.

2.      `He trains thus, “experiencing pleasure I will breathe in; experiencing pleasure I will breathe out.”' We can explain this also in both ways, by ways of Samatha and Vipassanā . Pleasure exists in the first, second and third Jhānas. When you are staying in any of them, you are experiencing pleasure while breathing in and out. This is the explanation by way of Samatha. If you change to practise Vipassanā , emerging from any of the first, second and third Jhānas, you should contemplate its Jhāna dhammas, including pleasure, as impermanent, suffering and non-self. There is also pleasure in your Vipassanā knowledge then. Therefore, we say that you are experiencing pleasure while breathing in and out. This is the explanation by way of Vipassanā . 

3.      `He trains thus, “experiencing mental formations I will breathe in; experiencing mental formations I will breathe out.”' In this case, we also can explain by way of Samatha and Vipassanā . When you are staying in any of the four Jhāna attainments, you are experiencing mental formations, especially Jhāna factors, while breathing in and out. This is the explanation by way of Samatha. If you change to practise Vipassanā , emerging from any of the four attainments, you should contemplate its Jhāna dhammas as impermanent, suffering and non-self. At that time, you will experience thirty-four mental formations of the first Jhāna, thirty-two of the second Jhāna, thirty-one of the third Jhāna and thirty-one of the fourth Jhāna. At that time, you are experiencing mental formations while breathing in and out. Why did The Buddha teach mental formations (citta-sankhara) in this stage? What are mental formations? It is mentioned in one Sutta thus: `sabba ca vedana ca cittasankharo.' – `perception and feeling are mental formations.' When you are discerning mental formations, you should emphasise perception and feeling, especially feeling. Because of this, this tetrad is called contemplation of feeling (vedananupassana).   

4.      `He trains thus, “tranquilizing the mental formations I will breathe in; tranquilizing the mental formations I will breathe out.”' In this case also we should explain by ways of Samatha and Vipassanā . If you enter the first, second, third, and fourth Jhāna attainments taking the ānāpāna patibhaga-nimitta as object, at that time you are tranquilizing the mental formations. Why? The first Jhāna is quieter than access concentration; the second Jhāna is quieter than the first Jhāna; the third Jhāna is quieter than the second Jhāna; the fourth Jhāna is quieter than the third Jhāna. In this way, the higher Jhāna is quieter than the lower one. Because of this, we say that you are tranquilizing mental formations while breathing in and out. If you change to practise Vipassanā , you must contemplate the Jhāna dhammas of the first, second, third and fourth Jhānas as impermanent, suffering and non-self systematically and separately. When you are contemplating the first Jhāna dhammas as impermanent, suffering and non-self, your Vipassanā knowledge is quiet. When you are contemplating the second Jhāna dhammas in the same way, your Vipassanā knowledge is quieter. When you are contemplating the third Jhāna dhammas in the same way, your Vipassanā knowledge is even quieter. When you are contemplating the fourth Jhāna dhammas in the same way, your Vipassanā knowledge is still even quieter. That is why we say that you are tranquilizing mental formations while breathing in and out. In this stage also you must emphasise feeling. That is why this stage is also called contemplation of feeling (vedananupassana). So in this tetrad, Jhāna dhammas of all the four Jhāna attainments are mentioned. In the `MahāSati Paṭṭhāna Sutta' The Buddha also teaches, `Thus he abides contemplating the body as a body internally, etc.' Among the three types of body, these four Jhānas are included in the mentality body (group), nama-kaya. So the second tetrad is the same as what is explained in the `MahāSati Paṭṭhāna Sutta'.

The third tetrad:

1.      `He trains thus, “experiencing the mind I will breathe in; experiencing the mind I will breathe out.”' You should understand two types of experiencing the mind, by way of Samatha and Vipassanā . You should enter the first, second, third and fourth ānāpāna Jhānas step by step. After emerging from each Jhāna, you should contemplate with emphasis on consciousness. Then we say that you experience the mind while you are breathing in and out. This is the explanation by way of Samatha. If you change to practise Vipassanā , you should enter the first Jhāna, taking ānāpāna patibhaga-nimitta as object. After emerging from it, you should contemplate its thirty-four mental formations, with emphasis on consciousness, as impermanent, suffering and non-self. You should comtemplate in the same way the second, third and fourth Jhānas. Then we can say that you experience the mind while breathing in and out. This is the explanation by way of Vipassanā .

2.      `He trains thus, “gladdening the mind I will breathe in; gladdening the mind I will breathe out.”' In this case, we may explain by ways of Samatha and Vipassanā . You should enter the first Jhāna, taking the ānāpāna patibhaga-nimitta as object. After emerging from it you should reflect on its five Jhāna factors, including joy. Because of that joy, your mind is glad. Therefore, when you are staying in the first Jhāna, you gladden your mind while breathing in and out. The similar condition occurs in the second Jhāna. This is the explanation by way of Samatha. If you change to practise Vipassanā , you should contemplate the Jhāna dhammas of the first and second Jhānas, including joy, as impermanent, suffering and non-self. When you are contemplating in this way, joy is present in your Vipassanā knowledge because there is joy in its object. At that time, you gladden your mind while breathing in and out. This is the conditaion of Vipassanā .

3.      `He trains thus, “concentrating the mind I will breathe in; concentrating the mind I will breathe out.”' You should enter all the four Jhānas taking the ānāpāna patibhaga-nimitta as object. In each Jhāna there is one-pointedness (ekaggata), also called concentration (samadhi). So when you are staying in any Jhānas, you are concentrating the mind while breathing in and out. This is the explanation by way of Samatha. If you change to practise Vipassanā , you should contemplate Jhāna dhammas of these Jhānas as impermanent, suffering and non-self. When you are contemplating in this way, your mind is concentrating on their three natures. At that time, you are concentrating the mind while breathing in and out. This is the explanation by way of Vipassanā .

4.      `He trains thus, “liberating the mind I will breathe in; liberating the mind I will breathe out.”' When you are staying in the first Jhāna, taking the ānāpāna patibhaga-nimitta as object, you are liberating your mind from the five hindrances while breathing in and out. Then you should enter the second Jhāna, taking the ānāpāna patibhaga-nimitta as object. At that time you are liberating your mind from applied thought (vitakka) and sustained thought (vicara) while breathing in and out. Then you should enter the third Jhāna, taking the ānāpāna patibhaga-nimitta as object. At that time, you are liberating your mind from joy (piti) while breathing in and out. Then you should enter the fourth Jhāna, taking the ānāpāna patibhaga-nimitta as object. At that time, you are liberating your mind from bliss (sukha) while breathing in and out. This is the explanation by way of Samatha. If you change to practise Vipassanā , you should enter the first Jhāna, taking the ānāpāna patibhaga-nimitta as object. After emerging from it, you should contemplate the first Jhāna dhammas as impermanent, suffering and non-self. When you see clearly these three natures of the first Jhāna dhammas with your Vipassanā knowledge, your mind is liberated from the perception of permanence, happiness and self. You should contemplate the remaining three Jhānas in the same way. When you see the natures of impermanence, suffering and non-self clearly with your Vipassanā knowledge, you are liberating your mind from the perception of permanence, happiness and self while breathing in and out. This is the explanation by way of Vipassanā .  So this tetrad emphasizes the mind. That is why it is called cittanupassana. However, you should not discern only mind, but should contemplate also its associated mental formations. In the ānāpāna section of the `MahāSati Paṭṭhāna Sutta', when you are discerning the five aggregates, or the bodies of in-and-out breath, materiality and mentality, these Jhāna dhammas also are included. So the practices introduced in these two Suttas are basically the same.

The fourth tetrad:

1.      `He trains thus, “contemplating impermanence I will breathe in; contemplating impermanence I will breathe out.”' In this section, The Buddha taught only Vipassanā . Here you should distinguish four cases: impermanence (anicca),  the nature of impermanence (aniccata), contemplation of impermanence (aniccanupassana), and aniccanupassi. What is impermanence? `Aniccanti pancakhandha.' – `Impermanence is the five aggregates.' The five aggregates are impermanent because they are fading away as destruction. What is the nature of impermanence? It is the impermanent nature of the five aggregates. What is contemplation of impermanence? It is the Vipassanā knowledge that sees the impermanent nature of the five aggregates. What is aniccanupassi? It means the meditator who sees the impermanent nature of the five aggregates. You must first discern the five aggregates, and then contemplate their impermanent nature. In the `MahāSati Paṭṭhāna Sutta', The Buddha teaches the higher practice after the attainment of the fourth Jhāna thus: `Thus he abides contemplating the body as a body internally. Or he abides contemplating the body as a body externally. Or he abides contemplating the body as a body both internally and externally.' This means that you must discern both the internal and external five aggregates. In this tetrad of the ĀnnāpānaSati Sutta, The Buddha also teaches to discern the five aggregates. Therefore, the methods taught in these two Suttas are the same. 

2.      `He trains thus, “contemplating fading away I will breathe in; contemplating fading away I will breathe out.” There are two types of fading away, viraga: khayaviraga and accantaviraga. Khayaviraga means fading away as destruction of the five aggregates. Accantaviraga means absolute fading away, Nibbāna. First you must contemplate the five aggregates as impermanent, suffering and non-self systematically. Then you must emphasise their passing away, fading away. When your Vipassanā knowledge becomes mature, you will realize Nibbāna, which is the absolute fading away of the five aggregates, because there are no five aggregates in Nibbāna. Here you should distinguish between the Vipassanā knowledge, the path knowledge and the fruition knowledge. If you contemplate only the passing away of the five aggregates as impermanent, suffering and non-self, you are contemplating fading away of the five aggregates while breathing in and out. When you realize Nibbāna and enter the fruition attainment, you are contemplating the absolute fading away of the five aggregates while breathing in and out. 

3.      `He trains thus, `contemplating cessation I will breathe in; contemplating cessation I will breathe out.”' There are two types of cessation, nirodha: khananirodha and accantanirodha. Khananirodha means the momentary cessation of the five aggregates. Accantanirodha means the complete cessation of the five aggregates, Nibbāna. After contemplating the five aggregates as impermanent, suffering and non-self systematically, you will see only their momentary cessation. This Vipassanā knowledge will temporarily remove defilements, and you are then contemplating momentary cessation of the five aggregates while breathing in and out. After realizing Nibbāna, you should enter the fruition absorption, taking Nibbāna as object. In Nibbāna there are no five aggregates. So when you are staying in the fruition absorption, you are contemplating the complete cessation of the five aggregates while breathing in and out.   So this tetrad emphasizes the Dhamma.

Conclusion

Altogether there are four tetrads. In each stage of each tetrad, there are in-breath and out-breath. So there are sixteen types of in-breath and sixteen types of out-breath. Altogether there are thirty-two types of breath. This is The Buddha's instruction showing how you should breathe in and out to realize Nibbāna.Now we are breathing in and out at every moment every day. You should ask yourself whether you are breathing according to The Buddha's instruction. If so, some day you will attain Arahantship, and all defilements will completely cease. After PariNibbāna, all the five aggregates and suffering will completely cease. So please breathe according to The Buddha's instruction.

In conclusion, there is no difference between the method taught in the ānāpāna section of the `MahāSati Paṭṭhāna Sutta' and that in the four ānāpāna tetrads of the ĀnnāpānaSati Sutta. The Buddha taught in different ways according to listeners' temperament. The meanings of these two methods are the same. May you be prevent the wrong practicing and reach Nibbana soon!!!

How to Practice Loving Kindness Meditation

Introduction

To develop the sublime abiding of...loving-kindness (mettà), you need first of all be aware that it should not be developed towards a person of the opposite sex (lingavisabhàga), or a dead person (kàlakatapuggala). 

A person of the opposite sex should not be used as object, because lust towards him or her will probably arise. After you have attained jhàna, however, it is possible to develop loving-kindness towards the opposite sex as a group with, for example, `May all women be happy.' A dead person should at no time be used, because you cannot attain loving-kindness jhàna with a dead person as object.

The people you should develop loving-kindness towards are:

1.      Yourself (atta)

2.      A person you like and respect (piya puggala).

3.      A person you are indifferent to (majjhatta puggala)

4.      A person you hate (verã puggala).

In the very beginning, though, you should develop loving-kindness towards only the first two, yourself and the person you like and respect. This means that in the very beginning, you should not develop loving-kindness towards the following types of person: a person you do not like (appiya puggala), a person very dear to you (atippiyasahàyaka puggala), a person you are indifferent to (majjhatta puggala), and a person you hate (verã puggala). A person you do not like is one who does not do what is beneficial to you, or to those you care for. A person you hate is one who does what is detrimental to you, or to those you care for. They are in the beginning both difficult to develop loving-kindness towards, because anger may arise. It is in the beginning also difficult to develop loving-kindness towards a person to whom you are indifferent. In the case of a person who is very dear to you, you may be too attached to that person, and be filled with concern and grief, and even cry if you hear something has happened to him or her. So these four should not be used in the very beginning. Later, though, once you have attained loving kindness jhàna, you will be able to develop loving kindness towards them. You cannot attain jhàna using yourself as object even if you were to develop that meditation for a hundred years.

So why begin by developing loving-kindness to yourself? It is not to attain even access concentration, but because when you have developed loving-kindness towards yourself, with the thought, `May I be happy', then are you able to identify yourself with others; to see that just as you want to be happy, do not want to suffer, want to live long, and do not want to die, so too do all other beings want to be happy, not want to suffer, want to live long, and not want to die. Thus you are able to develop a mind that desires the happiness and prosperity of other beings. In the words of The Buddha:(1)

Sabbà disà anuparigamma cetasà,

Nevajjhagà piyatara mattanà kvaci.

Evam piyo puthu attà paresam,

Tasmà na himnse paramattakàmo.

(Having searched in all directions with the mind, one cannot find anyone anywhere whom one loves more than oneself. In this same way do all beings in all directions love themselves more than anyone else, therefore, one who desires his own welfare should not harm others.)

So in order to identify yourself in this way with others and make your mind soft and kind, you should

first develop loving kindness towards yourself with the following four thoughts:

1.      May I be free from danger (aham avero homi)

2.      May I be free from mental pain (abyàpajjo homi)

3.      May I be free from physical pain (anãgho homi)

4.      May I be well and happy (sukhã attànam pariharàmi)

If one's mind is soft, kind, understanding, and has empathy for others, one should have no difficulty developing loving kindness towards another. So it is important that the loving kindness you have developed towards yourself be strong and powerful. Once your mind has become soft, kind, understanding, and has empathy for other beings, then can you begin to develop loving kindness towards them.

How You Develop Loving kindness Person by Person

If you have attained the fourth ànàpàna-, or white kasina-jhàna, you should re-establish it so the light is bright, brilliant, and radiant. With the light of particularly the fourth white-kasina jhàna, it is really very easy to develop loving-kindness meditation (mettà bhàvanà).(2)

The reason is that with the concentration of the fourth jhàna the mind is purified of greed, anger, delusion, and other defilements. After having emerged from particularly the fourth white-kasina jhàna, the mind is pliant, workable, pure, bright, brilliant and radiant, and because of this, you will in a very short time be able to develop powerful and perfect loving kindness (mettà). So, with the strong and bright light, you should direct your mind towards a person of your own sex, whom you like and respect: maybe your teacher or a fellow yogi. You will find that the light spreads out around you in all directions, and that whomever you pick as object becomes visible. You then take an image of that person, sitting or standing, and select the one you like most, and which makes you the happiest. Try to recall the time when he or she was the happiest you ever saw, and choose that image. Make it appear about one yard in front of you. When you can see the image clearly before you, develop loving-kindness towards him or her with the four thoughts:

1.      May this good person be free from danger (ayam sappuriso avero hotu)

2.      May this good person be free from mental pain (ayam sappuriso abyàpajjo hotu)

3.      May this good person be free from physical pain (ayam sappuriso anãgho hotu)

4.      May this good person be well and happy (ayam sappuriso sukhã attànam pariharatu).

Extend loving kindness towards that person with these four phrases three or four times, and then select the one you like most, for example, `May this good person be free from danger'. Then, with a new image of that person, in this case free from danger, extend loving kindness using the corresponding thought, in this case, `May this good person be free from danger may this good person be free from danger'. Do it again and again, until the mind is calm and steadily fixed on the object, and you can discern the jhàna factors. Then, keep practicing until you reach the second, and third jhànas. After that take each of the other three phrases and develop loving kindness up to the third jhàna. You should have an appropriate image for each of the four phrases, that is, when thinking `May this good person be free from danger', you should have a particular image of that person as free from danger; when thinking `May this good person be free from mental pain', you should have another image, one of that person as free from mental pain, and so on. In this way you should develop the three jhànas, and remember in each case to practice the five masteries (vasã-bhàva). When you have succeeded with one person you like and respect, do it again with another person of your own sex whom you like and respect. Try doing this with about ten people of that type, until you can reach the third jhàna using any of them.

By this stage you can safely go on to people, still of your own sex, who are very dear to you (atippiyasahàyaka). Take about ten people of that type, and develop loving kindness towards them one by one, in the same way, until the third jhàna. Then you can also take about ten people of your own sex whom you are indifferent to, and in the same way develop loving kindness towards them until the third jhàna.

You will by now have mastered the loving kindness jhàna to such an extent that you can in the same way develop it towards about ten people of your own sex whom you hate. If you are a type of Great Being like the bodhisatta when he was Mahàkapi, the monkey king, who never hated anyone who harmed him, and you really neither hate, nor despise anyone, then do not look for someone to use here. Only those who have people they hate or despise can develop loving kindness towards that type.

Practicing loving kindness in this way, that is, by developing concentration up to the third jhàna on each type of people, progressively from one to the next, from the easiest to the more difficult, you make your mind increasingly soft, kind and pliant, until you are finally able to attain jhàna on any of the four types: those you respect, those very dear to you, those you are indifferent to, and those you hate.

How You Break Down the Barriers

As you continue to thus develop loving kindness, you will find that your loving kindness towards those

you like and respect, and those very dear to you, becomes even, and you can take them as one, as just people you like. Then you will be left with only these four types of person:

1.      Yourself

2.      People you like

3.      People you are indifferent to

4.      People you hate

You will need to continue developing loving kindness towards these four, until it becomes balanced and without distinctions. Even though you cannot attain loving kindness jhàna with yourself as object, you still need to include yourself in order to balance the four types.

To do this, you need to re-establish the fourth ànàpàna-, or white kasina-jhàna. With the strong and bright light, extend loving kindness to yourself for about a minute or even a few seconds; then towards someone you like, then someone you are indifferent to, and then someone you hate, each one up to the third jhàna. Then again yourself briefly, but the other three types must now each be a different person. Remember to develop them with each of the four phrases, `May this good person be free from danger' etc. each, up to the third jhàna. Thus you should every time change the person of each of the three types: a person you like, one you are indifferent to, and one you hate. Do this again and again, with different groups of four, many times, so that your mind is continuously developing loving kindness without interruption, and without distinctions. When you are able to develop loving kindness jhàna towards any of the four without distinction, you will have achieved what is called `breaking down the barriers' (simàsambheda). With the barriers between types and individuals broken down, you will be able to further develop your loving-kindness meditation, by taking up the method taught by the Venerable Sàriputta; recorded in the Patisambhidàmagga.(3)

The Twenty-Two Categories

The method in the Patisambhidàmagga involves twenty-two categories by which to extend one's loving-kindness: five unspecified categories (anodhiso pharanà), seven specified categories (odhiso pharaõà), and ten directional categories (disà pharanà).

The five unspecified categories are:

1.      All beings (sabbe sattà)

2.      All breathing things (sabbe pànà)

3.      All creatures (sabbe bhutà)

4.      All people (sabbe puggalà)

5.      All individuals (sabbe attabhàvapariyàpannà)

The seven specified categories are:

1.      All women (sabbà itthiyo)

2.      All men (sabbe purisà)

3.      All enlightened beings (sabbe ariyà)

4.      All unenlightened beings (sabbe anariyà)

5.      All devas (sabbe devà)

6.      All human beings (sabbe manussà)

7.      All beings in the lower realms (sabbe vinipàtikà)

The ten directional categories are:

1.      To the east (puratthimàya disàya)

2.      To the west (pacchimàya disàya)

3.      To the north (uttaràya disàya)

4.      To the south (dakkhiõàya disàya)

5.      To the south-east (puratthimàya anudisàya)

6.      To the north-west (pacchimàya anudisàya)

7.      To the north-east (uttaràya anudisàya)

8.      To the south-west (dakkhiõàya anudisàya)

9.      Downwards (heññhimàya disàya)

10. Upwards (uparimàya disàya)

How You Develop the Unspecified and Specified Categories

To develop this method of loving kindness meditation, you should as before re-establish the fourth jhàna with the white kasina, and develop loving kindness towards yourself, a person you respect or who is dear to you, one you are indifferent to, and one you hate, until there are no barriers between them and you. Then use the bright and brilliant light to see all the beings in as big an area as possible around you, around the building or monastery. Once they are clear, you can develop loving kindness towards them according to the five unspecified categories, and seven specified categories: twelve in total. You should at each category pervade loving kindness in four ways:

1.      May they be free from danger,

2.      May they be free from mental pain,

3.      May they be free from physical pain,

4.      May they be well and happy.

`They' is in each case one of your twelve categories, all beings, all devas, etc. Thus you will be pervading loving kindness in a total of forty-eight ways ((7+5) x 4 = 48).

The beings in each category should be clearly visible in the light of concentration and understanding. For example, when you extend loving kindness to all women, you should actually see, in the light, the women within the determined area.(4) You should actually see the men, devas, beings in lower realms etc., in the determined area.4 You must develop each category up to the third jhàna before moving on to the next. You should practice in this way until you become proficient in pervading loving kindness in all forty-eight ways. Once proficient, you should expand the determined area to include the whole monastery, the whole village, the whole township, the whole state, the whole country, the whole world, the whole solar system, the whole galaxy, and the whole of the infinite universe. Develop each of the expanded areas in the forty-eight ways up to the third jhàna. Once proficient you may proceed to the ten directional categories.

How You Develop the Ten Directional Categories

The ten directional categories of loving-kindness involve the previously discussed forty-eight categories in each of the ten directions. You should see all beings in the whole of the infinite universe to the east of you, and extend loving-kindness to them in the forty-eight ways. Then do the same thing to the west of you, and so on in the other directions. This gives a total of four hundred and eighty ways to extend loving kindness (10 x 48 = 480). When we add the original forty-eight categories of pervasion, we get five hundred and twenty-eight ways to extend loving kindness (480 + 48 = 528).

Once you master these five hundred and twenty-eight ways of pervading loving kindness, you will experience the eleven benefits of practicing loving kindness, which The Buddha taught in the Anguttara Nikàya:(5) Bhikkhus, when the mind-deliverance of loving kindness is cultivated, developed, much practiced, made the vehicle, made the foundation, established, consolidated, and properly undertaken, eleven benefits can be expected. What are the eleven?

1.      A man sleeps in comfort; wakes in comfort;

2.      and dreams no evil dreams;

3.      he is dear to human beings;

4.      he is dear to non-human beings;

5.      devas guard him;

6.      fire, poison and weapons do not affect him;

7.      his mind is easily concentrated;

8.      his complexion becomes bright;

9.      he dies unconfused;

10. and if he penetrates no higher, he will be reborn in the Brahma World.

May you have all of these categories very soon !

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Quoted ~~

(1) S.I.III.i.8 `Mallikà Sutta' (`Mallikà Sutta')

(2) In this regard, please read these Question & Answer ....

Question: Why don't we, after attaining the fourth jhàna, go straight to discern the five aggregates, their nature of impermanence, suffering, and non-self, and attain Nibbàna? Why do we before attaining Nibbàna need to practise meditation on the thirty-two parts of body, skeleton, white kasina, four-elements, materiality, mentality, dependent-origination, and Vipassanà?

Answer: The Buddha taught the five-aggregates method of practising Vipassanà to three types of person:

those who have sharp wisdom,

those whose insight-knowledge of mentality is not clear,

and those who prefer to practise Vipassanà in the brief way.

What are the five aggregates? What is the difference between the five aggregates and mentality-materiality? Do you know the answer? Before answering your second question, let us discuss mentality-materiality and the five aggregates. There are four ultimate realities (paramattha): consciousnesses (città), associated mental factors (cetasikà), materiality (rupa), and Nibbàna. To attain Nibbàna, the fourth ultimate reality, we must see the impermanent, suffering and non-self nature of the other three, that is, we must see: Eighty-nine types of consciousness Fifty-two associated mental factors

Twenty-eight types of materiality. The eighty-nine types of consciousness are called the consciousness-aggre gate (vinnànakkhandha). Of the fifty-two associated mental factors, feeling is the feeling-aggregate (vedanàkkhandha); perception is the perception-aggregate (sanàkkhandha); and the remaining fifty associated mental factors are the formations-aggregate (sankhàrak-khandha). Sometimes the consciousnesses (città) and associated mental factors (cetasikà) together are called mentality (nàma). Sometimes they are seen as four aggregates, the feeling-aggregate, the perception-aggregate, the formations-aggregate and the consciousness-aggre gate, which together are the mentality-aggregate (nàma khandha). The materiality-aggregate (rupakkhandha) is the twenty-eight types of materiality. The consciousnesses, associated mental factors and materiality together are called `mentality-materiality' (nàmarupa). They are sometimes also called the five aggregates: materiality, fee ling, perception, formations, and consciousness. Their causes are also only mentality-ma teriality. These five aggregates subject to clinging are Dukkha sacca Dhammà: the dhammas of the Noble Truth of Suffering. They need to be understood as such. In the `Mahànidàna Sutta' of the Dãgha Nikàya, The Buddha explains:

This dependent origination is profound, Ananda, and profound it appears. And, Ananda, it is through not knowing, through not penetrating this Dhamma, that this generation has become become a tangled skein, a knotted ball of thread, matted as the roots in a bed of reeds, and finds no way out of the round of rebirths with its states of loss, unhappy destinations perdition.

With regard to this statement, the commentaries explain: There is no one, even in a dream, who has got out of the fearful round of rebirths, which is ever destroying [beings] like a thunderbolt, unless he has severed with the knife of knowledge, well whetted on the stone of sublime concentration, this Wheel of Becoming [Dependent-Origination], which offers no footing owing to its great profundity and is hard to get by owing to the maze of many methods. This means that the yogi who does not know, and has not penetrated Dependent-Origination by the different stages of insight knowledge, cannot escape from the round of rebirths. And in the `Titthàyatana Sutta' of the Anguttara Nikàya, this was said by The Buddha:

And what, bhikkhu, the Noble Truth of the Origin of Suffering? With ignorance as condition, [there are] volitional formations; with volitional formations as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense-bases; with the six sense-bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing-and-death, sorrow, lamentation, pain, displeasure and despair come to be. Such is the origin of this whole mass of suffering. This, bhikkhus, is called the Noble Truth of the Origin of Suffering.

This is also called dependent origination. And The Buddha says dependent origination is the Noble Truth of the Origin of Suffering (Samudaya Sacca). The Noble Truth of Suffering, which is the five clinging aggregates, and the Noble Truth of the Origin of Suffering, which is dependent origination, are called formations (sankhàrà). They are the object of Vipassanà, insight knowledge. At the different stages of insight knowledge you comprehend these formations as impermanence (anicca), as suffering (dukkha), and as non-self (anatta). Without knowing and penetrating them, how can you comprehend them that they are impermanent etc.? That is why we teach Vipassanà systematically. To know ultimate materiality, the materiality-aggregate of clinging, you must practise four-elements meditation till you see that materiality consists of small particles that we call rupa-kalàpas, and you need to see the four elements in those small particles. And you need to discern both the base and its object together. Without discerning materiality this way, you cannot discern mentality, the four mental aggregates of clinging. That is why we teach Vipassanà stage by stage.

Now your second question. According to the Theravàda tradition, there are two types of meditation subject (kammaññhàna): pàrihàriya kammaññhàna and sabbatthaka kammañ ñhàna. Pàrihàriya kammaññhàna is the meditation subject by which the individual yogi develops concentration to be used for Vipassanà. The yogi must always use that meditation subject as his foundation. Sabbatthaka kammaññhàna, on the other hand, is the meditation subjects to be developed by all yogis alike. They are the four protective meditations:

1.      Loving-kindness meditation (mettà bhàvanà)

2.      Recollection-of-The-Buddha (Buddhànussati)

3.      Recollection-of-death (maraõànussati)

4.      Foulness meditation (asubha bhàvanà)

So although a yogi uses ànàpànasati (mindfulness-of-breathing) as his pàrihàriya kammaññhàna, he must practise the four protective meditations before going on to Vipassanà. This is the orthodox procedure. To develop loving-kindness meditation up to jhàna, it is better if the yogi has already developed the white-kasina meditation up to the fourth jhàna. An example of this is the five hundred bhikkhus to whom The Buddha taught the `Kara nã yamettà Sutta'. Those bhikkhus were expert in the ten kasiõas and eight attainments (samàpatti), had practised Vipassanà up to the Knowledge of Arising and Passing Away (udayabbaya nàna), and had gone to the forest to meditate further. But they returned to the Buddha, because the devas resident in the forest had become annoyed and had frightened the bhikkhus. The Buddha taught the bhikkhus the `Kara nã yamettà Sutta' both as a meditation subject and as a protective chant (paritta). As a meditation subject it is for those who have already attained loving-kindness jhàna (mettà jhàna), and have broken down the barriers between the different types of person. The `Karanãyamettà Sutta' is a more specialized practice of loving-kindness, in which one practises up to the third jhàna by extending loving-kindness to eleven categories of beings with the thought: `Sukhino và khemino hontu, sabbe sattà bhavantu sukhitattà' (May all beings be happy and secure etc.). The Texts say The Buddha knew those five hundred bhikkhus would very easily be able to do this, because they were already expert in the ten kasinas. And how is loving-kindness jhàna made easier by kasina meditation? In the Anguttara Nikàya, The Buddha taught that of the four colour kasinas, the white kasina is best. The white kasiõa makes the yogi's mind clear and bright. A clear and tranquil mind is superior and powerful. If a yogi practises loving-kindness meditation with a clear mind, free from defilements, he usually attains loving-kindness jhàna within one sitting. So if one enters the fourth white-kasina jhàna, and after emerging from it, practises loving-kindness jhàna, it is very easy to succeed. In order to attain the fourth white-kasina jhàna, a yogi should first practise skeleton meditation internally and externally, because this makes the white-kasina meditation very easy. Therefore, after the fourth ànàpàna jhàna we usually teach yogis to do the thirty-two parts of the body, skeleton meditation and white-kasina meditation. In our experience, most yogis say that the fourth white-kasina jhàna is better than the fourth ànàpàna jhàna, because it produces a clearer, brighter and more tranquil mind, which is also very helpful for practising other meditation subjects. So we usually teach white-kasina meditation before loving-kindness meditation. There is also a problem common to beginners. You may have practised loving-kindness meditation. Did you attain jhàna? In practice, if a yogi wants to extend loving-kindness to someone of the same sex, he should first take the smiling face of that person as object, and then develop loving-kindness towards him with: `May this good person be free from mental suffering, etc.' With a beginner that smiling face very soon disappears. He cannot continue his loving-kindness meditation, because there is no object, and so he cannot attain loving kindness jhàna or anything. If he uses the fourth white-kasina jhàna, it is different. He emerges from the jhàna, and when he develops loving-kindness, then because of the preceding concentration the smiling face will not fade away. He is able to concentrate deeply on that image, and able to attain up to the third loving-kindness jhàna within one sitting. If he practises systematically up to the breaking down of barriers between the different types of person, he can even prac tise the eleven ways of the `Karaniyamettà Sutta', and five hun dred and twenty-eight ways mentioned in the Pañisambhidà-magga Pàli Text.

For this reason too, we usually teach the white-kasina meditation before loving-kindness meditation. You may also have practised recollection-of-The-Buddha (Buddhànussati). Did you attain access concentration? When those who have succeeded in loving-kindness jhàna practise recollection-of-The-Buddha, they are able to reach access concentration within one sitting, again because of the preceding concentration. Foulness meditation (asubha) too becomes easy. If a yogi practises foulness meditation up to the first jhàna, and then recollection-of-death (maranànussati), he is able to succeed within one sitting. That is why we teach the white-kasina meditation before the four protective meditations. If, however, a yogi wants to go straight to Vipassanà, without practising the four protective meditations, he can do so: no problem.

(3) Ps.II.iv `Mettà Kathà' (`Loving-kindness Explanation')

(4)This does not mean that the yogi can actually see every single woman, man, deva etc. within the determined area: it means that the yogi should extend loving-kindness with the intention that it is for every single woman, man, deva etc., and that insofar as he can, he should see them all.

(5) A.XI.ii.5 `Metta Sutta' (`Metta Sutta')