Meditation Teachings Book 4, 20-day Retreat Selections

Table of Contents

Table of Contents

Introduction

Questions

Direction and the Paramis

Doubt, Confidence and the Power of Reflection

Right View

Awareness of Death

Self Images

Anatta

Perceptions

Right Intention

Compassion/Lovingkindness

Muan Pra Podisat

Helping Both You and Us

Balance

Kamma

Forgiveness

Morality, Generosity, and Renunciation

Generosity

Attachment to Form

Can You Do More?

Glossary

About the Authors

Books & Audios

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Introduction

Meditation Teachings Book 4, 20-day Retreat Selections is a collection of selected teachings taken from the second 10 days of our 20-day meditation retreats, which we taught at Wat Kow Tahm International Meditation Center, Koh Pah-ngan, Thailand. The 20-day retreats were prepared as deeper teachings for our old students; those who have already done one or more of our retreats.

The basic practice which we teach centers around developing a compassionate intention behind our actions, speech and thoughts -- not wishing to cause harm through our actions, speech and thoughts. By becoming more aware of how we act, speak and think, we can develop an understanding which helps us to increase our beneficial qualities, such as patience, forgiveness, acceptance, etc., and decrease our unbeneficial qualities, such as fear, anger, jealousy, etc.

In order to develop ourselves in these ways, we use quite a lot of different techniques based on the teachings of Theravadin Buddhism, the Buddhism practiced mainly in Thailand, Burma, Sri Lanka, Cambodia and Laos. Each of the different techniques have their own importance in helping to develop a balanced practice. This is a practice which can be applied at any moment of the day -- not just when we do formal meditation.

Although much of the selections here will prove beneficial for any sincere spiritual practitioner, it would help the reader of this book to be familiar with the style and emphasis that we use in our teachings. If you have not done a retreat with us, then it could be of benefit to read our other books which cover the regular retreat: ...with Compassionate Understanding , a basic collection of the retreat talks; and/or Meditation Teachings Book 3, 10-day Retreat Selections , a collection of selected teachings from the regular retreat.

As we had done with our regular retreat teaching, this book offers selections from our 20-day retreat talks. This is a book which is easy-to-read, and full of inspiration. There are selections with just a few words, others are a paragraph or two. There are poems and stories. All of them can be a wonderful source of motivation. Open the book to any page. Stimulate your mind to deeper levels with food for thought. Or read from page one to the end -- inspirational and rewarding.

If you do read from start to end, we recommend that you pause frequently, to allow the teachings to settle within. We encourage this due to the nature of this book being selected teachings, rather than condensed talks. This can be especially beneficial when it is obvious that the particular teaching was not meant to flow on to the next.

In particular, we would like thank Deborah King and Abby Karp for many, many hours of computer work. We would also like to thank Elana, Frank, Hanneke, Patrick and Josie for their time and efforts in helping to record and/or edit the text.

A special Thank You and deep appreciation goes to Yvonne Christiansen for her generous assistance in three of the illustrations.

As well, we would like to express our deepest appreciation for the hospitality, encouragement and support that we received at Wat Kow Tahm by the Head Nun, Mae Chee Ah Mohn Pahn, and the other Nuns and monks of the monastery during our 25 years of teaching there. Mae Chee Ah Mohn Pahn died in 2018 at the age of 94. Her generosity and dedication helped thousands of Westerners learn and practice the Buddha’s teaching.

A special note: There are some Pali words used as they are more common within this practice. They are usually explained in the text on the first occasion, and/or you will find most of them in a small glossary in the back of the book.

It is our sincere wish that this book will be of much benefit for you, and that you will be able to share this benefit with others. May we all grow in Peace, Compassion, Love, Understanding, Joy and Equanimity.

Our best wishes,

Steve and Rosemary Weissman

www.rosemary-steve.org

18 June, 2020

Questions

I'm going to ask a few questions. Please reflect upon your own personal answer to each question:

Why are you interested in meditation?

What are you doing in your life?

What is your goal in life?

What do you respect in life?

Whom do you respect?

Are you satisfied fully?

* * * * *

A few more questions: What is the meaning of life? For what purpose are we born? Why is there so much suffering, grief, despair, etc., among all living beings? Sickness, injury, old age, and death are natural occurrences in life -- why?

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Direction and the Paramis

Siddhattha Gotama became the Buddha, fully Enlightened. What exactly does this mean -- Enlightenment?

Buddhism teaches rebirth, that when we die we will be reborn in an appropriate environment depending on our Kamma; our past actions, speech and thoughts. This continues until our actions, speech and thoughts have been purified and we become Enlightened; free from greed, free from aversion, and free from ignorance of reality.

Within Theravadin Buddhism it is taught that there are different levels of Enlightenment. The most notable difference is between a Buddha and all others who become Enlightened after the Buddha, with the help of the Buddha's teachings, called Arahants. The Enlightenment of a Buddha is considered to be the highest attainment possible and produces the most benefit to the world.

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It is recorded that our Buddha had sufficient Parami (Perfections) development in a previous lifetime to become Enlightened during the existence of another Buddha. He had enough development of the Ten Perfections, the beneficial qualities of Generosity, Morality, Renunciation, Wisdom, Energy, Patience, Truthfulness, Resolution, Compassion/Lovingkindness and Equanimity. He had sufficient Parami development -- yet they were not perfected, as only a Buddha has the ten Paramis totally perfected. In other Enlightened people, the ten Paramis are very high but not fully perfected.

As recorded, in this previous lifetime he was once practicing meditation on a hillside and saw thousands of people in the valley busily making the road very smooth. Curious as to why, he came down from the hill and asked what was the reason for such activity. The people told him very excitedly that a Buddha and hundreds of other Enlightened followers were coming, and that they were making the road smooth out of respect for the Buddha. Upon hearing this, our Buddha in this past lifetime, also became very excited and happy that he would have an opportunity to see a Buddha and hundreds of other Enlightened people. He asked if he could also help with preparing the road.

He was given an area that had a muddy, wet puddle. At that moment the Buddha of that time and his followers were only a short distance away. Our Buddha-to-be, not having any shovel or tools to fix the muddy hole, laid himself in the puddle to allow all of the Enlightened people to step on his back, so that they would not get wet and muddy.

When the Buddha and his followers came to that spot, our Buddha-to-be looked at the Buddha and the gathering. He became so inspired by what a wonderful achievement Buddhahood was that he made a vow as he was lying in the mud. He made a vow to work toward the highest -- the total, full Enlightenment of a Buddha. The Buddha of that time recognized his thoughts and knew that in the future this man lying in the mud would indeed become a Buddha. The Buddha then told this to all his followers and as they walked on the path, none of them stepped on his back. They each stepped over this man in the mud.



At the time of making a vow to become a Buddha, our Buddha-to-be became what is called a Bodhisattva. This means a being working to become a Buddha. They have vowed to become a Buddha in the presence of another Buddha; and, that Buddha states that the vow will come true. It is then recorded that this Bodhisattva spent about 500 lifetimes perfecting the Paramis so that, over 2,580 years ago, Siddhattha Gotama ceased being a Bodhisattva and became a Buddha.

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Historically, nearly 2600 years ago, Siddhattha Gotama spent only six years in strong meditation practice in order to become Enlightened. However, within Buddhism it is considered that many lifetimes were spent developing all the qualities needed to become a Buddha.

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It can be very helpful for each of you to realize that among the ten Paramis, concentration and mindfulness are not listed. Concentration and mindfulness can help us to develop the Paramis, but they are not Paramis themselves.

This understanding can be very beneficial in your practice. During the times when your concentration and mindfulness are not strong, discouragement can arise. Instead of continually attaching to this discouragement, you can reflect in the following way. Ask yourself these ten questions:

Since I began my Mental Development practice, since I started trying sincerely to develop myself in beneficial ways, has my Generosity increased? Has my Morality increased? Has my Renunciation increased? Has my Wisdom increased? Has my Energy increased? Has my Patience increased? Has my Truthfulness increased? Has my Resolution increased? Has my Compassion/ Lovingkindness increased? Has my Equanimity increased?

If you ask yourself these questions right now, can you answer yes to some or all of them?

I would think that possibly most if not all of you reading this can answer yes to some or all of these ten questions. Try to have some Joy that there has been growth, some growth of beneficial qualities. Have the Wisdom also to know that you have not yet perfected these qualities, so you know there is more to do. This guards the Joy from just entertaining the ego and developing self-centered pride. Rather, it is a deep Joy, a Sympathetic Joy, knowing that there has been growth, and then using the energy generated by this Joy to continue with this Path of inner growth.

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When we look at developing the Paramis as our practice, we are looking at real-life qualities which are admired by wise people around the world.

Generosity: Is this not a wonderful, helpful quality?

Morality: Although it is not always in fashion in some societies, as we become more mature, the importance of Morality becomes clearer.

Renunciation: As we become wiser, we let go of many attachments we used to think were important because we understand more clearly the Dukkha involved.

(Dukkha: A Pali word generally translated into unsatisfactoriness. It includes everything that would be a problem, difficulty, irritation, annoyance, etc.; large or small; mental or physical.)

Wisdom: Obvious, right?

Energy: Without Energy, well, what can a person do?

Patience: So important that it is often said that perfecting Patience is almost the same as becoming Enlightened.

Truthfulness: False views and ignorance take us further and further into Dukkha. Knowing the truth and being truthful in our life will lead us away from Dukkha.

Resolution or Determination: How many people attempt a New Year's resolution, trying to help improve their life? How many succeed? When we resolve to do beneficial actions regarding our life, it is good to keep to this Resolution.

Compassion/Lovingkindness: It is as though these words describe the practice, The Four Noble Truths, in a different way. When we wish Compassion/Lovingkindness to ourselves or to others, are we not realizing that Dukkha exists; realizing where much of the Dukkha comes from; realizing that the ending of Dukkha is possible, and wishing that we and others can discover the path out of Dukkha?

(The Four Noble Truths: A basic teaching within Theravadin Buddhism. 1) There does exist Dukkha/ unsatisfactoriness in life. 2) The causes of Dukkha are unwise desires, craving and ignorance. 3) There does exist the ability to end Dukkha through the develop of wisdom. 4) There does exist a path for the development of wisdom.)

Equanimity: This gives us strength, guarding our Compassion from turning into grief on one side or anger on the other side. It works hand in hand with Patience and protects our Morality, so that we are not swept away with emotions and/or peer-group pressure to do unkind things. Equanimity helps so greatly, all through the practice.

* * * * *

Even if we fall asleep, unintentionally, while sitting in meditation, just the act of sitting in itself is a beneficial action which will have beneficial results, as long as our intention for sitting is to develop ourselves in beneficial ways.

Can you view the action of trying to do sitting meditation in light of the Paramis? Which Paramis are being developed, even if only a small amount, in this action? Generosity? Morality? Renunciation? Wisdom? Energy? Patience? Truthfulness? Resolution? Compassion/ Lovingkindness? Equanimity?

Actually, all of them are working! Amazing! Now someone could say, Wait a minute, how is the Wisdom Parami present when sitting in meditation and going to sleep?

Well, in our opinion, all of the Paramis are being developed, even if only a small amount. And in this case, there is some Wisdom present which led us to sitting down in the first place, knowing that the action would be of benefit to us and our practice. This may not be such a small amount of Wisdom ... what do you think?

How often has this Wisdom been lacking during your everyday life, when you had time to meditate but ... well ... something else was just too important? How often do you miss your meditation periods compared to not washing your face or your body, or brushing your teeth?!

It actually takes quite a bit of Wisdom to know the importance of doing formal meditation practice, even if we have difficulty concentrating.

All ten Paramis are present in some way through the action of trying to do the formal practice; whenever our intention is based in wholesome qualities, whether sitting, walking, standing or whatever.

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Now it may be that some of you are thinking, Wait a minute here, what am I getting into? I'm not sure I want to become Enlightened. Well, as to wanting to become Enlightened or not, do you want to end your Dukkha? Do you wish for total Peace of Mind? Do you wish to develop your actions, speech and thoughts in beneficial ways? Do you wish to lessen your unbeneficial qualities? This is basically the same thing. Enlightenment is simply a way of expressing that greed, hatred and ignorance of reality have been fully relinquished and that Wisdom has been sufficiently developed to be able to end all Dukkha.

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We can take the development of the Paramis as a direction in life. We may not make it tonight ... even if you do sit, walk and stand all night ... but we can take this as a direction in life, for the benefit of ourselves as well as for others. This understanding is always so valuable, to know that we are not just doing this practice for me, me, mine, mine. But as we develop we will be able to help others more and more also.

A continual consideration of this direction can aid you in your practice. It will help you to remember your goals, your direction. As I asked you earlier, the first three questions: Why are you interested in meditation? What are you doing in your life? What is your goal in life?

Making a reflection about your direction in life regularly each day, perhaps at the beginning and/or end of each formal meditation session, is something I would like to encourage each of you to do. A part of the reflection that I use concerning this is the following: May I take this opportunity to rededicate my intention to work toward the perfection of the Paramis, so that I can be of the most possible benefit to myself and the most possible benefit to the most number of beings.

A dedication of my direction -- no matter how long it may take, whether five years or 500 lifetimes. This is a thought that I renew within myself regularly, which helps give me a purpose and direction in my life.

* * * * *

If we practice correctly and see for ourselves the benefits from the practice, then this will give Saddha. Saddha is a Pali word usually translated into confidence, or sometimes into faith, but not a blind faith, just believing what we are told or what we have read. It is a strong, confident faith, in which we know for ourselves. In this way, we practice because we have already seen benefits, and we believe that with more practice, more benefits will come.

Saddha ties into respect. The fifth and sixth questions I asked at the beginning of this book, What do you respect in life? Whom do you respect?

Do you respect the Buddha? Do you respect the Dhamma, the Buddha's teachings?

Usually it is easy to respect someone who helps us. Usually it is easy to respect teachings that are beneficial. With this respect towards these teachings, that have already helped to lessen our Dukkha, then Saddha, Confidence, can arise towards these teachings and our teachers; Confidence in following this path, this path out of Dukkha.

* * * * *

It is interesting to mention that Thais, in general, usually do not ask me, Are you a Buddhist? This would be phrased, Khun ben chao Poot, mai? Instead they ask, Khun naptur Sasana Poot, mai? This means, Do you respect the Buddha's teachings?

The emphasis here is not what I call myself, a Buddhist, a Christian, a Jew, whatever, but rather what do I respect? And the Thais, as well as other Buddhists, are not usually interested in changing anyone from being a Christian or a Jew or whatever. That does not matter. A person can keep the religion they have and also respect and practice Buddhism, no problem.

* * * * *

To help one end dukkha, end problems of any type -- mental, physical, large or small. This is what the Dhamma of Buddhism is concerned with; helping, helping you, helping me, helping others.

* * * * *

Saddha, Confidence, encourages us to continually visit our teachers. It encourages us to listen to our teachers' teachings. It encourages us to remember their teachings. And it encourages us to think about and investigate their teachings.

As we visit and listen to our teachers, as we remember, think about and investigate their teachings, we will get more energy and zeal, interest in the practice. This then will encourage us to practice harder and, hopefully, acquire more Wisdom and Truth.

The development of more Wisdom and Truth, out of Compassion towards Dukkha, this is what Buddhism tries to develop. More Wisdom and Truth. Not more views and opinions about life, but true insight into the reality of life.

Visiting our teachers, as well as other spiritual friends, helps to make clear the importance of what is called, in Pali, Kalyanamitta. In English, Kalyanamitta means a good, wise spiritual friend. If we have a good, wise spiritual friend whom we trust and respect, then we may not need to struggle so hard to overcome our doubts. A Kalyanamitta can often guide us through difficulties, especially when our own efforts with the practice are not enough to recharge our Saddha.

Association with a Kalyanamitta can help cut through our ignorance and wrong thinking. When we listen to others, with more experience and understanding, speak the truth, the Dhamma, we can see our ignorance replaced by the power of Wisdom.

* * * * *

When doubt is present, we often do not know the answers to the right questions and may not even know the right questions. Instead we can get caught up in the wrong questions, never getting beyond them.

* * * * *

It is our Kalyanamittas, good, wise spiritual friends, who may see we are off balance in some way. Due to their own experience, they may see us going too far to the right and they warn us, Go left, go left. Or if we go too far to the left, they will tell us, Go right, go right. If doubts and arguments spin around in our mind too long and we cannot bring up the power of past experience and understanding to correct the confusion, then we need to seek out Kalyanamittas.

* * * * *

Don't let doubts stay too long in the mind. Go to your wise spiritual friends. The purpose of a good Kalyanamitta is to show you new perspectives, or give you new ideas and methods, which can help you to see the difference between Wisdom and ignorance.

If you only discuss your doubts and difficulties with people who do not understand the Dhamma, or people with less experience in the practice, then they may possibly encourage you in the wrong direction.

* * * * *

True Kalyanamittas do not want to be your friend in the normal sense, the worldly sense. Their role is to help you cut through your ignorance, even if at times it is a painful process. It may be painful at times, perhaps, but the painfulness of understanding Wisdom is far less than the painfulness of being ignorant.

It is somewhat like having a bad splinter in your hand from a piece of wood which is oily and dirty. If you leave the splinter in your hand, the dirty, oily wood may cause an infection. The infection may get worse and