♫ ပိုင္ဆုိင္မွဳမွန္သမွ် စြန္ ့လႊတ္ဖို ့၀န္မေလးသူ ထိပါးမွဳမွန္သမွ် ခြင့္လႊတ္ဖို ့အဆင္သင့္ရွိသူ မွားယြင္းမွဳမွန္သမွ် တြန္းလႊတ္ဖို ့အင္အားျပည့္သူ အဲဒီလိုလူဟာ ျမတ္စြာဘုရားရွင္နဲ ့ အေနေ၀းေပမဲ့ အေ၀းေနျခင္းမဟုတ္ပါ။

Buddhist Meditation and Depth Psychology
by
Douglas M. Burns Source: The Wheel Publication No. 88/89 (Kandy: Buddhist Publication Society, 1994). Transcribed from a file provided by the BPS.

--------------------------------------------------------------------------------

Copyright © 1994 Buddhist Publication Society
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author's wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such.


--------------------------------------------------------------------------------

Contents
Introduction
The Goals of Meditation
Preparations
Psychological Obstacles
Material Considerations
Social Factors
Individual Variations
The Techniques of Meditation
Mindfulness of Breathing
Mindfulness of Postures and of Actions
Repulsiveness, Material Components, and Cemetery Meditations
Discursive Meditations
Mindfulness of Feelings, Consciousness, and Mental Objects
The Eighth Step
Other Forms of Meditation
Scientific Evaluations of Meditation
The Social Fruits of Meditation
Appendix
Notes

--------------------------------------------------------------------------------

Introduction
Mind is the forerunner of all (evil) conditions.
Mind is their chief, and they are mind-made.
If, with an impure mind, one speaks or acts,
Then suffering follows one
Even as the cart wheel follows the hoof of the ox.
Mind is the forerunner of all (good) conditions.
Mind is their chief, and they are mind-made.
If, with a pure mind, one speaks or acts,
Then happiness follows one
Like a never-departing shadow.

These words, which are the opening lines of the Dhammapada, were spoken by Gotama Buddha 2500 years ago. They illustrate the central theme of Buddhist teaching, the human mind.

Buddhism is probably the least understood of all major religions. Indeed, from an Occidental viewpoint we might well question whether it warrants the title of religion. In the West we are accustomed to thinking of theology in terms of God, revelation, obedience, punishment, and redemption. The themes of creation, worship, judgment, and immortality have been major concerns in the Christian heritage and are virtually inseparable from our concept of religion. Against such a cultural background Western man views Buddhism and in so doing unconsciously projects his own concepts, values and expectations. Erroneously he perceives ceremonies and bowing as examples of worship or even idolatry.

He may extol its scientific world view or abhor and condemn its "atheism." The Buddha is vaguely equated with God or Jesus, and meditation is suspected of being a hypnotic approach to mysticism or an escape from reality.

However, such erroneous notions of the Dhamma, the teaching of the Buddha, are not entirely the result of Western ignorance and ethnocentrism. Before his demise the Buddha predicted that within a thousand years his doctrine would fall into the hands of men of lesser understanding and would thereby become corrupted and distorted.1 Such has been the case throughout much, if not most, of the Orient. Ritual has replaced self-discipline, faith has replaced insight, and prayer has replaced understanding.

If the basis of Christianity is God, the basis of Buddhism is mind. From the Buddhist viewpoint, mind or consciousness is the core of our existence. Pleasure and pain, good and evil, time and space, life and death have no meaning to us apart from our awareness of them or thoughts about them. Whether God exists or does not exist, whether existence is primarily spiritual or primarily material, whether we live for a few decades or live forever — all these matters are, in the Buddhist view, secondary to the one empirical fact of which we do have certainty: the existence of conscious experience as it proceeds through the course of daily living. Therefore Buddhism focuses on the mind; for happiness and sorrow, pleasure and pain are psychological experiences. Even such notions as purpose, value, virtue, goodness, and worth have meaning only as the results of our attitudes and feelings.

Buddhism does not deny the reality of material existence, nor does it ignore the very great effect that the physical world has upon us. On the contrary, it refutes the mind-body dichotomy of the Brahmans and says that mind and body are interdependent. But since the fundamental reality of human existence is the ever-changing sequence of thoughts, feelings, emotions, and perceptions which comprise conscious experience, then, from the viewpoint of early Buddhism, the primary concern of religion must be these very experiences which make up our daily lives. Most significant of these are love and hate, fear and sorrow, pride and passion, struggle and defeat. Conversely, such concepts as vicarious atonement, Cosmic Consciousness, Ultimate Reality, Buddha Nature, and redemption of sins are metaphysical and hypothetical matters of secondary importance to the realities of daily existence.

Therefore, in Buddhism the most significant fact of life is the first noble truth, the inevitable existence of dukkha. Dukkha is a Pali word embracing all types of displeasurable experience — sorrow, fear, worry, pain, despair, discord, frustration, agitation, irritation, etc. The second noble truth states that the cause of dukkha is desire or craving. In various texts this cause is further explained as being threefold — greed, hatred, and delusion. Again, on other occasions the Buddha divided the cause of suffering into five components — sensual lust, anger, sloth or torpor, agitation or worry, and doubt. On still other occasions he listed ten causes of dukkha — belief that oneself is an unchanging entity; scepticism; belief in salvation through rites, rules and ceremonies; sensual lust; hatred; craving for fine-material existence; craving for immaterial existence; conceit; restlessness; and ignorance. The Third Noble Truth states that dukkha can be overcome, and the Fourth Truth prescribes the means by which this is achieved.

Thus, with the Fourth Noble Truth, Buddhism becomes a technique, a discipline, a way of life designed to free people from sorrow and improve the nature of human existence. This aspect of the Dhamma is called the Noble Eightfold Path, and includes moral teachings, self-discipline, development of wisdom and understanding, and improvement of one's environment on both a personal and social level. These have been dealt with in previous writings and for the sake of brevity will not be repeated here. Suffice it to remind the reader that this essay is concerned with only one aspect of Buddhism, the practice of meditation. The ethical, practical, and logical facets of the Teaching are covered in other publications.

If the cause of suffering is primarily psychological, then it must follow that the cure, also, is psychological. Therefore, we find in Buddhism a series of "mental exercises" or meditations designed to uncover and cure our psychic aberrations.

Mistakenly, Buddhist meditation is frequently confused with yogic meditation, which often includes physical contortions, autohypnosis, quests for occult powers, and an attempted union with God. None of these are concerns or practices of the Eightfold Path. There are in Buddhism no drugs or stimulants, no secret teachings, and no mystical formulae. Buddhist meditation deals exclusively with the everyday phenomena of human consciousness. In the words of the Venerable Nyanaponika Thera, a renowned Buddhist scholar and monk:

In its spirit of self-reliance, Satipatthana does not require any elaborate technique or external devices. The daily life is its working material. It has nothing to do with any exotic cults or rites nor does it confer "initiations" or "esoteric knowledge" in any way other than by self-enlightenment.
Using just the conditions of life it finds, Satipatthana does not require complete seclusion or monastic life, though in some who undertake the practice, the desire and need for these may grow.2

Lest the reader suspect that some peculiarity of the "Western mind" precludes Occidentals from the successful practice of meditation, we should note also the words of Rear Admiral E.H. Shattock, a British naval officer, who spent three weeks of diligent meditation practice in a Theravada monastery near Rangoon:

Meditation, therefore, is a really practical occupation: it is in no sense necessarily a religious one, though it is usually thought of as such. It is itself basically academic, practical, and profitable. It is, I think, necessary to emphasize this point, because so many only associate meditation with holy or saintly people, and regard it as an advanced form of the pious life... This is not the tale of a conversion, but of an attempt to test the reaction of a well-tried Eastern system on a typical Western mind.3
Reading about meditation is like reading about swimming; only by getting into the water does the aspiring swimmer begin to progress. So it is with meditation and Buddhism in general. The Dhamma must be lived, not merely thought. Study and contemplation are valuable tools, but life itself is the training ground.

The following passages are attempts to put into words what must be experienced within oneself. Or in the words of the Dhammapada: "Buddhas only point the way. Each one must work out his own salvation with diligence." Meditation is a personal experience, a subjective experience, and consequently each of us must tread his or her own path towards the summit of Enlightenment. By words we can instruct and encourage but words are only symbols for reality.


--------------------------------------------------------------------------------

The Goals of Meditation
Before discussing the techniques of meditation, it is important that we first define its goals. That is, why does one meditate? What does one hope to achieve?

The ultimate goals of meditation are the ultimate goals of Buddhism, i.e., realization of Nibbana and the abolition of dukkha or suffering. Nibbana, however, is beyond the realm of conceptualization and all other forms of normal human experience. Therefore, we have no certainty that it exists until we ourselves have progressed to realizing it as a direct experience transcending logic and sense perception. Nibbana can thus be defined as that which is experienced when one has achieved ultimate moral and psychological maturation. Little more can be said.

Therefore the Buddha said relatively little about Nibbana and instead directed most of his teachings towards two lesser goals which are empirical realities of readily demonstrable worth. These were, first, the increase, enhancement, and cultivation of positive feelings such as love, compassion, equanimity, mental purity, and the happiness found in bringing happiness to others. Secondly, he advocated the relinquishment and renunciation of greed, hatred, delusion, conceit, agitation, and other negative, unwholesome states.

As we gain in experience and self-understanding, and as we acquire full appreciation for the nature and quality of our own feelings, we find that the positive feelings (love, compassion, etc.) are satisfying, meaningful, and wholesome experiences in and of themselves. That is, they have their own inherent worth and intrinsic value independent of any world view or religious dogma. Conversely, greed, hatred, lust, etc., are agitating, discomforting experiences (i.e., dukkha) which when present preclude a full realization of the happiness born of love and equanimity. Thus the realization of positive feelings and relinquishment of negative feelings are the major goals and motivations of meditation.

While Nibbana and an end of suffering are the primary goals of meditation and the realization of positive feelings is a secondary goal, there are also several tertiary goals which must be achieved before the higher ones can be fully realized. These are non-attachment, insight, and concentration.

Non-attachment is freedom from craving and freedom from infatuation for sensual experience. It is not a state of chronic apathy nor a denial of sense perception existence. Rather it is psychological liberation from our "enslaving passions and our addictions to sensual and emotional pleasures." Thus non-attachment is akin to freedom, equanimity, and serenity.

Insight is a word with two meanings both of which are sought in Buddhist meditation. In its classical Buddhist usage insight (vipassana) means full awareness of the three characteristics of existence, i.e., impermanence, suffering (dukkha), and impersonality. Otherwise stated, this means full realization of the fact that all things in the universe are temporary and changing; the human psyche is no exception and thus is not an immortal soul; and as a consequence suffering is always inevitable, for no state of mind, pleasant or unpleasant, can endure forever. The word "awareness" is italicized here to distinguish it from mere conceptual knowledge, which is usually insufficient to have lasting effect upon one's feelings and values.

In its psychiatric usage insight means gaining awareness of those feelings, motives, and values which have previously been unconscious. Repressed feelings of guilt, fear, lust, and hatred may lurk in the hidden recesses of our minds and unconsciously shape our lives until such time as they are brought into awareness. And unless they are brought into awareness, we cannot effectively deal with them. In Buddhism this version of insight is included under the heading of mindfulness and will be discussed later.

Concentration involves the ability to keep one's attention firmly fixed on a given subject for protracted periods of time, thus overcoming the mind's usual discursive habit of flitting from subject to subject. As we shall see, concentration is one of the earliest goals of Buddhist meditation.


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Preparations
The initial endeavor in Buddhist meditation is to quiet the mind and enhance detachment and objectivity. For only when the mind has stilled its perpetual ruminating and has momentarily abandoned its fascination for sensory experience can it readily become aware of the unconscious feelings and motivations which shape our thoughts, speech, and behavior. Furthermore, only with detached objectivity and its ensuing insights can we readily confront and renounce unwholesome feelings. On the other hand, we do not achieve complete calmness and detachment so long as we harbor unwholesome feelings and unconscious emotional conflicts. Thus the process is reciprocal: the more we quiet the mind, the more we gain insight and relinquishment of undesirable feelings. The more we relinquish such feelings and resolve emotional conflicts, the more we quiet the mind and approach perfect calmness, detachment, and objectivity.

The obscuring of unconscious feelings by preoccupation with thoughts and actions is demonstrated in a variety of neurotic symptoms. Most characteristic are obsessive compulsive reactions; these occur in persons who are desperately trying to repress overpowering impulses of fear, anger, lust, or guilt. In order to achieve this repression they divert nearly all their attention to some repetitious mental or physical activity, which is conducted in a compulsive, ritualistic manner. If prevented from performing their defensive rituals, they often become acutely anxious and even panic as their unconscious feelings begin to come into awareness. Less severe examples of the same defensive phenomena are seen in persons who are chronically anxious and are continuously focusing their worries on minor concerns of exaggerated importance such as unpaid bills, social commitments, and alleged physical ills. They, too, rarely relax and are forever busy with petty chores.

These neurotic symptoms are strikingly similar to an increasingly common way of life in Western society. Our ever-expanding populations with their accompanying advertising, mass entertainment, socializing, industrialization, and emphasis upon success, sensuality, and popularity have produced an environment in which we are forever bombarded with an increasing number of sensory and emotional stimuli. The opportunities for solitude and introspection have diminished to the point that now solitude is often viewed as either depressing or abnormal. This is not to assert that the majority of our citizens are involved in a frantic endeavor to escape from their inner selves. Such is no doubt the case with many, but there still remains a sizeable percentage of people who are involved in the same frenzy only because they have conformed to the social norm and have been lured into a habitual fascination for television, jazz, sports, and the countless other forms of readily-available entertainment. Such persons are not necessarily precluded from relative happiness and emotional well-being.

The point to be made, however, is that the conditions of modern living are such as to pose several obstacles to successful meditation. These are threefold: psychological, material, and social. These same obstacles are present to a lesser degree in traditionally Buddhist cultures and must be considered before discussing meditation itself.


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Psychological Obstacles
It is virtually impossible for a busy person with manifold worldly ambitions to suddenly and voluntarily quiet his mind to the point of removing all discursive thoughts. In a matter of minutes, if not seconds, the meditator will find himself either planning, reminiscing, or day-dreaming. Therefore, before one begins meditation, some amount of moral development and self-discipline should be achieved. In the words of one of the Buddha's disciples:

"Those salutary rules of morality proclaimed by the Exalted One, for what purpose, brother Ananda, has he proclaimed them?"
"Well said, brother Bhadda, well said! Pleasing is your wisdom, pleasing your insight, excellent is your question! Those salutary rules of morality proclaimed by the Exalted One, were proclaimed by him for the sake of cultivating the four foundations of mindfulness (i.e., meditation)."4

In every Buddhist country only a minority of devotees undertake regular practice. The decision to meditate rests with each individual. Many wait until their later years when moral development has progressed and family obligations have been fulfilled. On the other hand, meditation facilitates wisdom and morality and can be of benefit to the layman as well as the monk.

In addition to adjusting one's daily routine and cultivating morality and wisdom, it is often profitable to take a few minutes before each meditation to put one's mind in a receptive condition. This may be done by reflecting upon the goals and advantages of meditation or by reading or reciting some chosen passage of Buddhist literature or other appropriate writing. If drowsy, a brisk walk may freshen one's mind and can also allow one to think over and mentally dispense with matters which might otherwise be distracting. Also, if one has some necessary chores to perform which can be executed quickly and easily, doing these beforehand will reduce their interference with meditation.


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Material Considerations
Much has been written in both ancient and modern literature about the physical and environmental factors conducive to successful meditation. Mostly these are matters of common sense, which each person must determine for himself on the basis of his own individual needs and predispositions. In the Visuddhimagga we read:

Food: sweet food suits one, sour food another.
Climate: a cool climate suits one, a warm one another. So when he finds that by using a certain food or by living in a certain climate he is comfortable, or his unconcentrated mind becomes concentrated, or his concentrated mind more so, then that food or that climate is suitable. Any other food or climate is unsuitable.

Postures: Walking suits one; standing or sitting or lying down another. So he should try them, like the abode, for three days each, and that posture is suitable in which his unconcentrated mind becomes concentrated or his concentrated mind more so. Any other should be understood as unsuitable.5

Seclusion and isolation from noise are important considerations, especially for beginners. In an urban environment complete seclusion is rarely possible, but even relative seclusion is of value. How this is achieved must be determined by the practitioner's individual opportunities and circumstances. The time and duration of meditation will also vary with individual situations. Ideally one should choose a time when one's mind is alert. Fifteen to forty-five minutes is recommended for lay beginners, and many persons are of the opinion that it should be at the same time each day, preferably in the early morning. A good night's sleep and moderation in eating are valuable, but one should avoid an excess of fasting and sleep.

The preferred posture in both Asia and the West is the lotus posture or similar positions of sitting on the ground with legs folded. A cushion or other padding is desirable for comfort. These positions furnish maximum physical stability without the need of a back rest or other devices and are especially suitable if one intends to remain alert and motionless for protracted periods of time. However, many Occidentals are unaccustomed to this posture and are thus unable to assume it or can do so only with discomfort. With practice this difficulty is usually overcome; otherwise one can meditate seated on a chair. The eyes either can be closed or resting on some neutral object such as a blank place on the ground or a simple geometric shape at a distance of three or four feet.


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Social Factors
In Burma meditation is discussed with interest and enthusiasm.6 Men of national fame will take a leave of absence to further their training, and a practitioner is often greeted with the words, "And how are you progressing in your meditation? Have you reached such and such a stage yet?"

The antithesis is true in America, where meditation is poorly understood; in fact usually it is misunderstood. First of all, the relinquishment of worldly pursuits for the sake of spiritual and psychological gain is foreign to the prevailing values of both capitalist and socialist societies. Secondly, Americans often equate meditation with hypnotic trance, mysticism, or the occult. Consequently, the Occidental practitioner may conceal his practice to avoid social ridicule and religious antagonism. This problem is compounded by the existence of various quasi-religious and pseudo-scientific cults which often attract neurotics and social misfits with promises of occult powers, lasting happiness, and physical health. Such organizations often claim "esoteric" meditations and speak favorably (though ignorantly) of Hinduism and Buddhism. Too often Western impressions of Buddhism are gained either through these sources and their associated literature or through the unfavorable descriptions given by pro-Christian books, magazines, and newspapers.


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Individual Variations
As we shall see, there are a variety of different meditation practices each intended for specific individual need. In traditionally Buddhist countries novices often seek a learned monk or meditation master and ask to be assigned a specific meditation subject.7 In the Occident this is virtually impossible. Competent meditation masters are few and far between, and those masters who do visit our shores find that linguistic and cultural barriers prevent them from adequately appraising a novice's needs. Thus the Western Buddhist must fend for himself, relying on his own judgment and proceeding sometimes by trial and error. Here, again, we should note the words of the Visuddhimagga:

For when a very skillful archer, who is working to split a hair, actually splits the hair on one occasion, he discerns the modes of the position of his feet, the bow, the bowstring, and the arrow thus: "I split the hair as I stood thus, with the bow thus, the bowstring thus, the arrow thus." From then on he recaptures those same modes and repeats the splitting of the hair without fail. So too the meditator must discern such modes as that of suitable food, etc. thus: "I attained this after eating this food, attending on such a person, in such a lodging, in this posture, at this time." In this way, when that (absorption) is lost, he will be able to recapture those modes and renew the absorption, or while familiarizing himself with it he will be able to repeat that absorption again and again.8
Not only do meditation requirements differ from person to person, they also differ for the same person at different times. In the words of the Buddha:

"Monks, suppose a man wanted to make a small fire burn up, and he put wet grass on it,

Buddhist Meditation and Depth Psychology
by
Douglas M. Burns Source: The Wheel Publication No. 88/89 (Kandy: Buddhist Publication Society, 1994). Transcribed from a file provided by the BPS.

--------------------------------------------------------------------------------

Copyright © 1994 Buddhist Publication Society
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author's wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such.


--------------------------------------------------------------------------------

Contents
Introduction
The Goals of Meditation
Preparations
Psychological Obstacles
Material Considerations
Social Factors
Individual Variations
The Techniques of Meditation
Mindfulness of Breathing
Mindfulness of Postures and of Actions
Repulsiveness, Material Components, and Cemetery Meditations
Discursive Meditations
Mindfulness of Feelings, Consciousness, and Mental Objects
The Eighth Step
Other Forms of Meditation
Scientific Evaluations of Meditation
The Social Fruits of Meditation
Appendix
Notes

--------------------------------------------------------------------------------

Introduction
Mind is the forerunner of all (evil) conditions.
Mind is their chief, and they are mind-made.
If, with an impure mind, one speaks or acts,
Then suffering follows one
Even as the cart wheel follows the hoof of the ox.
Mind is the forerunner of all (good) conditions.
Mind is their chief, and they are mind-made.
If, with a pure mind, one speaks or acts,
Then happiness follows one
Like a never-departing shadow.

These words, which are the opening lines of the Dhammapada, were spoken by Gotama Buddha 2500 years ago. They illustrate the central theme of Buddhist teaching, the human mind.

Buddhism is probably the least understood of all major religions. Indeed, from an Occidental viewpoint we might well question whether it warrants the title of religion. In the West we are accustomed to thinking of theology in terms of God, revelation, obedience, punishment, and redemption. The themes of creation, worship, judgment, and immortality have been major concerns in the Christian heritage and are virtually inseparable from our concept of religion. Against such a cultural background Western man views Buddhism and in so doing unconsciously projects his own concepts, values and expectations. Erroneously he perceives ceremonies and bowing as examples of worship or even idolatry.

He may extol its scientific world view or abhor and condemn its "atheism." The Buddha is vaguely equated with God or Jesus, and meditation is suspected of being a hypnotic approach to mysticism or an escape from reality.

However, such erroneous notions of the Dhamma, the teaching of the Buddha, are not entirely the result of Western ignorance and ethnocentrism. Before his demise the Buddha predicted that within a thousand years his doctrine would fall into the hands of men of lesser understanding and would thereby become corrupted and distorted.1 Such has been the case throughout much, if not most, of the Orient. Ritual has replaced self-discipline, faith has replaced insight, and prayer has replaced understanding.

If the basis of Christianity is God, the basis of Buddhism is mind. From the Buddhist viewpoint, mind or consciousness is the core of our existence. Pleasure and pain, good and evil, time and space, life and death have no meaning to us apart from our awareness of them or thoughts about them. Whether God exists or does not exist, whether existence is primarily spiritual or primarily material, whether we live for a few decades or live forever — all these matters are, in the Buddhist view, secondary to the one empirical fact of which we do have certainty: the existence of conscious experience as it proceeds through the course of daily living. Therefore Buddhism focuses on the mind; for happiness and sorrow, pleasure and pain are psychological experiences. Even such notions as purpose, value, virtue, goodness, and worth have meaning only as the results of our attitudes and feelings.

Buddhism does not deny the reality of material existence, nor does it ignore the very great effect that the physical world has upon us. On the contrary, it refutes the mind-body dichotomy of the Brahmans and says that mind and body are interdependent. But since the fundamental reality of human existence is the ever-changing sequence of thoughts, feelings, emotions, and perceptions which comprise conscious experience, then, from the viewpoint of early Buddhism, the primary concern of religion must be these very experiences which make up our daily lives. Most significant of these are love and hate, fear and sorrow, pride and passion, struggle and defeat. Conversely, such concepts as vicarious atonement, Cosmic Consciousness, Ultimate Reality, Buddha Nature, and redemption of sins are metaphysical and hypothetical matters of secondary importance to the realities of daily existence.

Therefore, in Buddhism the most significant fact of life is the first noble truth, the inevitable existence of dukkha. Dukkha is a Pali word embracing all types of displeasurable experience — sorrow, fear, worry, pain, despair, discord, frustration, agitation, irritation, etc. The second noble truth states that the cause of dukkha is desire or craving. In various texts this cause is further explained as being threefold — greed, hatred, and delusion. Again, on other occasions the Buddha divided the cause of suffering into five components — sensual lust, anger, sloth or torpor, agitation or worry, and doubt. On still other occasions he listed ten causes of dukkha — belief that oneself is an unchanging entity; scepticism; belief in salvation through rites, rules and ceremonies; sensual lust; hatred; craving for fine-material existence; craving for immaterial existence; conceit; restlessness; and ignorance. The Third Noble Truth states that dukkha can be overcome, and the Fourth Truth prescribes the means by which this is achieved.

Thus, with the Fourth Noble Truth, Buddhism becomes a technique, a discipline, a way of life designed to free people from sorrow and improve the nature of human existence. This aspect of the Dhamma is called the Noble Eightfold Path, and includes moral teachings, self-discipline, development of wisdom and understanding, and improvement of one's environment on both a personal and social level. These have been dealt with in previous writings and for the sake of brevity will not be repeated here. Suffice it to remind the reader that this essay is concerned with only one aspect of Buddhism, the practice of meditation. The ethical, practical, and logical facets of the Teaching are covered in other publications.

If the cause of suffering is primarily psychological, then it must follow that the cure, also, is psychological. Therefore, we find in Buddhism a series of "mental exercises" or meditations designed to uncover and cure our psychic aberrations.

Mistakenly, Buddhist meditation is frequently confused with yogic meditation, which often includes physical contortions, autohypnosis, quests for occult powers, and an attempted union with God. None of these are concerns or practices of the Eightfold Path. There are in Buddhism no drugs or stimulants, no secret teachings, and no mystical formulae. Buddhist meditation deals exclusively with the everyday phenomena of human consciousness. In the words of the Venerable Nyanaponika Thera, a renowned Buddhist scholar and monk:

In its spirit of self-reliance, Satipatthana does not require any elaborate technique or external devices. The daily life is its working material. It has nothing to do with any exotic cults or rites nor does it confer "initiations" or "esoteric knowledge" in any way other than by self-enlightenment.
Using just the conditions of life it finds, Satipatthana does not require complete seclusion or monastic life, though in some who undertake the practice, the desire and need for these may grow.2

Lest the reader suspect that some peculiarity of the "Western mind" precludes Occidentals from the successful practice of meditation, we should note also the words of Rear Admiral E.H. Shattock, a British naval officer, who spent three weeks of diligent meditation practice in a Theravada monastery near Rangoon:

Meditation, therefore, is a really practical occupation: it is in no sense necessarily a religious one, though it is usually thought of as such. It is itself basically academic, practical, and profitable. It is, I think, necessary to emphasize this point, because so many only associate meditation with holy or saintly people, and regard it as an advanced form of the pious life... This is not the tale of a conversion, but of an attempt to test the reaction of a well-tried Eastern system on a typical Western mind.3
Reading about meditation is like reading about swimming; only by getting into the water does the aspiring swimmer begin to progress. So it is with meditation and Buddhism in general. The Dhamma must be lived, not merely thought. Study and contemplation are valuable tools, but life itself is the training ground.

The following passages are attempts to put into words what must be experienced within oneself. Or in the words of the Dhammapada: "Buddhas only point the way. Each one must work out his own salvation with diligence." Meditation is a personal experience, a subjective experience, and consequently each of us must tread his or her own path towards the summit of Enlightenment. By words we can instruct and encourage but words are only symbols for reality.


--------------------------------------------------------------------------------

The Goals of Meditation
Before discussing the techniques of meditation, it is important that we first define its goals. That is, why does one meditate? What does one hope to achieve?

The ultimate goals of meditation are the ultimate goals of Buddhism, i.e., realization of Nibbana and the abolition of dukkha or suffering. Nibbana, however, is beyond the realm of conceptualization and all other forms of normal human experience. Therefore, we have no certainty that it exists until we ourselves have progressed to realizing it as a direct experience transcending logic and sense perception. Nibbana can thus be defined as that which is experienced when one has achieved ultimate moral and psychological maturation. Little more can be said.

Therefore the Buddha said relatively little about Nibbana and instead directed most of his teachings towards two lesser goals which are empirical realities of readily demonstrable worth. These were, first, the increase, enhancement, and cultivation of positive feelings such as love, compassion, equanimity, mental purity, and the happiness found in bringing happiness to others. Secondly, he advocated the relinquishment and renunciation of greed, hatred, delusion, conceit, agitation, and other negative, unwholesome states.

As we gain in experience and self-understanding, and as we acquire full appreciation for the nature and quality of our own feelings, we find that the positive feelings (love, compassion, etc.) are satisfying, meaningful, and wholesome experiences in and of themselves. That is, they have their own inherent worth and intrinsic value independent of any world view or religious dogma. Conversely, greed, hatred, lust, etc., are agitating, discomforting experiences (i.e., dukkha) which when present preclude a full realization of the happiness born of love and equanimity. Thus the realization of positive feelings and relinquishment of negative feelings are the major goals and motivations of meditation.

While Nibbana and an end of suffering are the primary goals of meditation and the realization of positive feelings is a secondary goal, there are also several tertiary goals which must be achieved before the higher ones can be fully realized. These are non-attachment, insight, and concentration.

Non-attachment is freedom from craving and freedom from infatuation for sensual experience. It is not a state of chronic apathy nor a denial of sense perception existence. Rather it is psychological liberation from our "enslaving passions and our addictions to sensual and emotional pleasures." Thus non-attachment is akin to freedom, equanimity, and serenity.

Insight is a word with two meanings both of which are sought in Buddhist meditation. In its classical Buddhist usage insight (vipassana) means full awareness of the three characteristics of existence, i.e., impermanence, suffering (dukkha), and impersonality. Otherwise stated, this means full realization of the fact that all things in the universe are temporary and changing; the human psyche is no exception and thus is not an immortal soul; and as a consequence suffering is always inevitable, for no state of mind, pleasant or unpleasant, can endure forever. The word "awareness" is italicized here to distinguish it from mere conceptual knowledge, which is usually insufficient to have lasting effect upon one's feelings and values.

In its psychiatric usage insight means gaining awareness of those feelings, motives, and values which have previously been unconscious. Repressed feelings of guilt, fear, lust, and hatred may lurk in the hidden recesses of our minds and unconsciously shape our lives until such time as they are brought into awareness. And unless they are brought into awareness, we cannot effectively deal with them. In Buddhism this version of insight is included under the heading of mindfulness and will be discussed later.

Concentration involves the ability to keep one's attention firmly fixed on a given subject for protracted periods of time, thus overcoming the mind's usual discursive habit of flitting from subject to subject. As we shall see, concentration is one of the earliest goals of Buddhist meditation.


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Preparations
The initial endeavor in Buddhist meditation is to quiet the mind and enhance detachment and objectivity. For only when the mind has stilled its perpetual ruminating and has momentarily abandoned its fascination for sensory experience can it readily become aware of the unconscious feelings and motivations which shape our thoughts, speech, and behavior. Furthermore, only with detached objectivity and its ensuing insights can we readily confront and renounce unwholesome feelings. On the other hand, we do not achieve complete calmness and detachment so long as we harbor unwholesome feelings and unconscious emotional conflicts. Thus the process is reciprocal: the more we quiet the mind, the more we gain insight and relinquishment of undesirable feelings. The more we relinquish such feelings and resolve emotional conflicts, the more we quiet the mind and approach perfect calmness, detachment, and objectivity.

The obscuring of unconscious feelings by preoccupation with thoughts and actions is demonstrated in a variety of neurotic symptoms. Most characteristic are obsessive compulsive reactions; these occur in persons who are desperately trying to repress overpowering impulses of fear, anger, lust, or guilt. In order to achieve this repression they divert nearly all their attention to some repetitious mental or physical activity, which is conducted in a compulsive, ritualistic manner. If prevented from performing their defensive rituals, they often become acutely anxious and even panic as their unconscious feelings begin to come into awareness. Less severe examples of the same defensive phenomena are seen in persons who are chronically anxious and are continuously focusing their worries on minor concerns of exaggerated importance such as unpaid bills, social commitments, and alleged physical ills. They, too, rarely relax and are forever busy with petty chores.

These neurotic symptoms are strikingly similar to an increasingly common way of life in Western society. Our ever-expanding populations with their accompanying advertising, mass entertainment, socializing, industrialization, and emphasis upon success, sensuality, and popularity have produced an environment in which we are forever bombarded with an increasing number of sensory and emotional stimuli. The opportunities for solitude and introspection have diminished to the point that now solitude is often viewed as either depressing or abnormal. This is not to assert that the majority of our citizens are involved in a frantic endeavor to escape from their inner selves. Such is no doubt the case with many, but there still remains a sizeable percentage of people who are involved in the same frenzy only because they have conformed to the social norm and have been lured into a habitual fascination for television, jazz, sports, and the countless other forms of readily-available entertainment. Such persons are not necessarily precluded from relative happiness and emotional well-being.

The point to be made, however, is that the conditions of modern living are such as to pose several obstacles to successful meditation. These are threefold: psychological, material, and social. These same obstacles are present to a lesser degree in traditionally Buddhist cultures and must be considered before discussing meditation itself.


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Psychological Obstacles
It is virtually impossible for a busy person with manifold worldly ambitions to suddenly and voluntarily quiet his mind to the point of removing all discursive thoughts. In a matter of minutes, if not seconds, the meditator will find himself either planning, reminiscing, or day-dreaming. Therefore, before one begins meditation, some amount of moral development and self-discipline should be achieved. In the words of one of the Buddha's disciples:

"Those salutary rules of morality proclaimed by the Exalted One, for what purpose, brother Ananda, has he proclaimed them?"
"Well said, brother Bhadda, well said! Pleasing is your wisdom, pleasing your insight, excellent is your question! Those salutary rules of morality proclaimed by the Exalted One, were proclaimed by him for the sake of cultivating the four foundations of mindfulness (i.e., meditation)."4

In every Buddhist country only a minority of devotees undertake regular practice. The decision to meditate rests with each individual. Many wait until their later years when moral development has progressed and family obligations have been fulfilled. On the other hand, meditation facilitates wisdom and morality and can be of benefit to the layman as well as the monk.

In addition to adjusting one's daily routine and cultivating morality and wisdom, it is often profitable to take a few minutes before each meditation to put one's mind in a receptive condition. This may be done by reflecting upon the goals and advantages of meditation or by reading or reciting some chosen passage of Buddhist literature or other appropriate writing. If drowsy, a brisk walk may freshen one's mind and can also allow one to think over and mentally dispense with matters which might otherwise be distracting. Also, if one has some necessary chores to perform which can be executed quickly and easily, doing these beforehand will reduce their interference with meditation.


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Material Considerations
Much has been written in both ancient and modern literature about the physical and environmental factors conducive to successful meditation. Mostly these are matters of common sense, which each person must determine for himself on the basis of his own individual needs and predispositions. In the Visuddhimagga we read:

Food: sweet food suits one, sour food another.
Climate: a cool climate suits one, a warm one another. So when he finds that by using a certain food or by living in a certain climate he is comfortable, or his unconcentrated mind becomes concentrated, or his concentrated mind more so, then that food or that climate is suitable. Any other food or climate is unsuitable.

Postures: Walking suits one; standing or sitting or lying down another. So he should try them, like the abode, for three days each, and that posture is suitable in which his unconcentrated mind becomes concentrated or his concentrated mind more so. Any other should be understood as unsuitable.5

Seclusion and isolation from noise are important considerations, especially for beginners. In an urban environment complete seclusion is rarely possible, but even relative seclusion is of value. How this is achieved must be determined by the practitioner's individual opportunities and circumstances. The time and duration of meditation will also vary with individual situations. Ideally one should choose a time when one's mind is alert. Fifteen to forty-five minutes is recommended for lay beginners, and many persons are of the opinion that it should be at the same time each day, preferably in the early morning. A good night's sleep and moderation in eating are valuable, but one should avoid an excess of fasting and sleep.

The preferred posture in both Asia and the West is the lotus posture or similar positions of sitting on the ground with legs folded. A cushion or other padding is desirable for comfort. These positions furnish maximum physical stability without the need of a back rest or other devices and are especially suitable if one intends to remain alert and motionless for protracted periods of time. However, many Occidentals are unaccustomed to this posture and are thus unable to assume it or can do so only with discomfort. With practice this difficulty is usually overcome; otherwise one can meditate seated on a chair. The eyes either can be closed or resting on some neutral object such as a blank place on the ground or a simple geometric shape at a distance of three or four feet.


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Social Factors
In Burma meditation is discussed with interest and enthusiasm.6 Men of national fame will take a leave of absence to further their training, and a practitioner is often greeted with the words, "And how are you progressing in your meditation? Have you reached such and such a stage yet?"

The antithesis is true in America, where meditation is poorly understood; in fact usually it is misunderstood. First of all, the relinquishment of worldly pursuits for the sake of spiritual and psychological gain is foreign to the prevailing values of both capitalist and socialist societies. Secondly, Americans often equate meditation with hypnotic trance, mysticism, or the occult. Consequently, the Occidental practitioner may conceal his practice to avoid social ridicule and religious antagonism. This problem is compounded by the existence of various quasi-religious and pseudo-scientific cults which often attract neurotics and social misfits with promises of occult powers, lasting happiness, and physical health. Such organizations often claim "esoteric" meditations and speak favorably (though ignorantly) of Hinduism and Buddhism. Too often Western impressions of Buddhism are gained either through these sources and their associated literature or through the unfavorable descriptions given by pro-Christian books, magazines, and newspapers.


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Individual Variations
As we shall see, there are a variety of different meditation practices each intended for specific individual need. In traditionally Buddhist countries novices often seek a learned monk or meditation master and ask to be assigned a specific meditation subject.7 In the Occident this is virtually impossible. Competent meditation masters are few and far between, and those masters who do visit our shores find that linguistic and cultural barriers prevent them from adequately appraising a novice's needs. Thus the Western Buddhist must fend for himself, relying on his own judgment and proceeding sometimes by trial and error. Here, again, we should note the words of the Visuddhimagga:

For when a very skillful archer, who is working to split a hair, actually splits the hair on one occasion, he discerns the modes of the position of his feet, the bow, the bowstring, and the arrow thus: "I split the hair as I stood thus, with the bow thus, the bowstring thus, the arrow thus." From then on he recaptures those same modes and repeats the splitting of the hair without fail. So too the meditator must discern such modes as that of suitable food, etc. thus: "I attained this after eating this food, attending on such a person, in such a lodging, in this posture, at this time." In this way, when that (absorption) is lost, he will be able to recapture those modes and renew the absorption, or while familiarizing himself with it he will be able to repeat that absorption again and again.8
Not only do meditation requirements differ from person to person, they also differ for the same person at different times. In the words of the Buddha:

"Monks, suppose a man wanted to make a small fire burn up, and he put wet grass on it, put

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ရွြင္လန္းခ်မ္းေၿမ့ပါေစ၊၊

Wish you!

thanks

ma lar la` tar par nor....
i c ko la` lar ma la` dot bu lar??
ma for u...

လာလည္တဲ ့အတြက္ေက်းဇူးပါကြယ္။
တ၇ားေဟာစင္ လုပ္ေပးမယ္ဆုိလို ့ ေစာင့္ေနတာ
တ၇ားလာေဟာေပးဆုိ.... :)
တ၇ားေလ့က်င့္ေနာ္။ ေလာကဓံေတြ ေတြ ့လာ၇င္ခံႏုိင္၇ည္ရွိေအာင္လုိ ့ေနာ္။ သားတုိ ့က ၾကီးလာမွာ .. ေလာကဓံေတြ ၾကံဳအံုးမွာ.. အဲ ့က်၇င္ခံႏုိင္၇ည္ရွိေအာင္၇ယ္ အခုေလာေလာဆယ္မွာ စိတ္ညစ္စ၇ာေတြ ့၇င္ အဲ့ဒဏ္ေတြကို ခံႏုိင္၇ည္ရွိေအာင္ပါ။

အစ္မေရ...သတိရလို႔လာလည္တယ္ဗ်ာ...ဘာလက္ေဆာင္မွပါမလာဘူး ဟီး ခ်ိတ္ခ်ိဳးရဘူးေနာ္..

ဘာလက္ေဆာင္မွ မလုိပါဘူးကြာ
မမဆုိက္ကုိလာ၇င္ တ၇ားလက္ေဆာင္ျပန္ယူသြားေစခ်င္တာကိုက အားလံုးအေပၚထားတဲ ့ေစတနာပါ။
လက္ေဆာင္လုိ ခ်င္၇င္ သိမ္းပိုက္ေန၇အံုးမယ္ စြန္ ့လႊတ္တာက တ၇ားပါ။
မမဆီက တ၇ားလက္ေဆာင္ေတြ စြန္ ့ေပးေနတာပါ။ ၇ေအာင္ယူတတ္၇င္ လြတ္ျပိေနာ္။ သိသူေဖာ္စားဘဲေနာ္။ ေမာင္ႏွမလို၇င္းနွးီလာေတာ့ ပိုကယ္ပါ၇ေစ။ ၇ေအာင္ ယူဘုိ ့ စိတ္ထဲ သိ လာသမွ်အားလံုးကို သိရံုေလး သိသြားတာလို ့ဆက္တို က္ နွလံုးသြင္းေနပါ။ ဒါအလြယ္ဆံုးတ၇ားလုပ္တာ ။ ဘယ္ေန၇ာမွာ ျဖစ္ေစ ဘယ္လုပ္ေနေန သတိကပ္ျပီး အဲ့လုိ ျဖတ္ခ် စြန္ ့လႊတ္ေန၇မယ္ေနာ္။ ကိုယ္သိတာေတြ အားလံုးဟာ မမွန္ဘူးလို ့သာ သတ္မွတ္လိုက္။ ဘာလုိ ့လဲဆိုေတာ့ မမတုိ ့က အနတၱဥာဏ္မ၇ေသးတဲ ့အတၱ၇ွိတဲ ့လူသားလို ့သတ္မွတ္ေနေသးလုိ ့ပါ။ ဒါအမွန္တ၇ားပါ။ ဆ၇ာသမားေတြ သင္ေပးခဲ့တဲ ့အသိမကဘူး .. မမခႏၶာအသိနဲ ့ေျပာတာမို ့ယံုၾကည္ေစခ်င္တယ။္ ေလးစားတယ္ ခင္တယ္ ယံုၾကည္တယ္ဆို၇င္ ေလ့က်င့္ေနာ္ အ၇မ္းလြယ္တဲ ့တ၇ားအားထုတ္နည္းပါ။ သူမ်ားေတြလုိ ့ေခၽြးသံေတြ ထြက္ေအာင္လုပ္မွ တ၇ားမဟုတ္ဘူးေနာ္။ ဒါေပမဲ ့ၾကိဳးစား သတိကပ္ဖုိ ့လုိ ပါတယ္။ ေခါင္း ငယ္ထိပ္က ေန ဟုိး ေျခဖ်ားအထိ တကုိယ္လံုးမွာ ရွိတဲ ့အေၾကာေတြ အျမဲ ေလွ်ာ့ ေလွ်ာ့ ပစ္ပါ။ သားမ်က္ႏွာေခ်ာေခ်ာေလး ပိုၾကည္လင္ျပိး လင္းလာလိမ့္မယ္ လက္ေတြ ့ေနာ္ အဟီး သူမ်ားေတြက မမမ်က္ႏွာကို ၾကည္တယ္လင္းတယ္ ေျပာလုိ ့လမ္းညႊန္ေပးတာပါ။ တကယ္ပါ။ စိတ္ၾကည္၇င္ ရုပ္ၾကည္တယ္ ေလာဘ ေဒါသ ေမာဟ မာန ကင္း၇င္ ကင္းသေလာက္ ၾကည္လာပါတယ္။ အဲ့အေငြ ့ေတြ မရုိက္၇င္ ရုပ္ပိုလွတယ္လုိ ့သာမွတ္ပါ။ မမက အစကတ၇ားပို အားထုတ္ျဖစ္ခဲ့တဲ ့အေၾကာင္း၇င္းမွာ လည္း အဲ့တခုပါတယ္ အ၇မ္းလွခ်င္တာကြ။ အဲ့ေတာ့ လွနည္းအစစ္က ေလာဘ ေဒါသ ေမာဟ မာနမ်ားတဲ ့မ်က္ႏွာဆုိ ပူေလာင္တယ္ေလ ၾကည့္၇တာ။ အဲ့ေတာ့ ၇ဟႏၱာလို ့သမုတ္တဲ ့ဆ၇ာေတာ္ေတြ ၾကည့္၇တာ သူေတာ္ကာငး္ေတြကို ၾကည့္၇တာ ၾကည္လင္ေနတယ္ အန ့ံမနံဘူး အဲ့ဒါ ေလာဘ ေဒါသ ေမာဟ မာနေတြ နည္းလို ့ မ၇ွိလိ ု့ ေလာဘ ေဒ ါသေမာဟ မာန အန ့ံံ ဆိုးေတြ ေပ်ာက္ကုန္တာေပါ့ ။တကယ္ေအးခ်မး္မႈေတြ သူတုိ ့ဆီက ကူးတယ္။ အဲ့ဒီအလွကို မမက ၾကိဳက္လို ့တ၇ားအားထုတ္မႈပိုလာတဲ ့အေၾကာင္းအ၇င္းအမ်ားၾကီးမွာအဲ့အေၾကာင္းပါခဲ့တယ္။ တကယ္ေျပာတာ။ အ၇မ္းလွခ်င္တာေလ အစက အဟီး။ အခုေတာ့ လည္း အဲ့ဒါေတြ က ဘာမွမဟုတ္ေတာ့ပါဘူး။ ဘာမွမဟုတ္တာ သိတာတ၇ား တခုခုလုိ ့ ဟုတ္တယ္ထင္ေနတာ မတ၇ား။ ဒါေၾကာင့္ ဘာမွ မဟုတ္ဘူးလုိ ့ဆက္တုိက္သိေပးေနပါေနာ္။ သိရံုေလးသိတာက ဆက္တုိက္ျဖစ္ေနတာ မရွိေတာ့ဘူး။ အဲ့ဒါကိုသိသိေနေနာ္။
သံသ၇ာ အဆက္ဆက္ကတည္းက ေဆြမ်ိဳးေတာ္ခဲ့ဖူးလို ့အခုဘ၀လည္း ေမာင္နွမလို ခင္ၾက၇တာ ဒါေၾကာင့္ ျပန္ကယ္ခ်င္တယ္ ၇ေစခ်င္တယ္။ ေလ့က်င့္ပါေနာ္။
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မမငယ္ငယ္ကပံုေတြျမင္ဖူးခ်င္တယ္....အရမ္းလွမွာပဲေနာ္ အရာရာကိုတရားသေဘာနဲ႕ယွဥ္ျပီး commentျပန္တတ္တဲ့မမကို အရမ္းေလးစားတယ္....ကၽြန္ေတာ္ယံုၾကည္ပါတယ္..ေ႐ွးေရစက္႐ွိခဲ့ဖူးလို႔သာအခုလို ခင္မင္ခြင့္ရၾကတာေပါ့ေနာ္ net-friendအျဖစ္နဲ႔ေလ...

အဟီး ဟုုတ္တယ္ အ၇မ္းလွခ်င္ခဲ့လုိ ့တ၇ားအားထုတ္တာလည္း ပါတယ္ေလာဘ ေဒါသေမာဟေတြနဲ ့မ်က္နွာက ေအးခ်မး္စြာလွပါ့မလားေနာ္။ ဒါေၾကာင့္ပါ။
ဟုတ္တယ္ commentျပန္ေပးတာေတြ အမ်ားစုက မမအားထုတ္ခဲ့တဲ ့ခႏၶာသိတ၇ားေတြ ျဖည့္စြက္ျပီး စာျပန္ျဖစ္ပါတယ္။ အဲ့လို ျပန္ျပီး comment ေပးေတာ့ လာဖတ္မိတဲ ့သူေတြလည္း တ၇ားသေဘာဆိုတာ မၾကားဖူးတာၾကား၇တာ ဆိုေတာ့ သူတို ့ကို ကုသုိလ္ေပး၇ာေ၇ာက္တယ္။ စိတ္ခ်မ္းေျမ့ မႈ နည္းေတြ ေပး၇ာေ၇ာက္လို ့အဲ့လုိ စာျပန္၇ျခင္း၇ည္၇ြယ္ခ်က္ပါပါတယ္။ တဦးတေယာက္ကို စာျပန္ေပမဲ ့မမဆုိက္ကုိ လာလည္တဲ ့သူေတြ ဖတ္မိလို ့၇သြားေစခ်င္တဲ ့ ေစတနာပါ။ ကံေကာင္းတဲ ့သူကေတာ့ ယူတတ္သြားမွာပါ။ အရာရာတ၇ားနဲ့ယွဥ္တဲ့စိတ္ နဲ ့ ျပန္ေျဖတာကိုက မတ၇ားနဲ့ မယွဥ္တဲ ့သေဘာမဟုတ္လား။ အ၇ာ၇ာတ၇ားစိတ္နဲ ့လုပ္တတ္ေအာင္ ေလ့က်င့္ထားမႈ က ဆုေပးျခင္းခံ၇တာပါ ။ ဒါေပမဲ ့ဘု၇ားမဟုတ္ေတာ့လည္ းမွားတာေတြလည္း ရွိေတာ့ ရွိမွာပါ။ ဒါေပမဲ ့အေကာင္းဆံုးျဖစ္ေအာင္ ေတာ့က်ိဳးစားေျဖပါတယ္ ။တကယ္ေလးစား၇င္တကယ္ေလ့က်င့္ေနာ္။ တရားကို အေကာင္းဆံုးျဖစ္ေအာင္ က်ိုဳးစားမယ္ဆုိလို ့၀မ္းသာပါတယ္။ မစဥ္းစားနဲ ့ေနာ္ ေလ့က်င့္ေတာ့ သိလား စိတ္မွာ ေပၚသမွ် သိ၇ံုေလးသိသြားတာကို ဆက္တုိက္သိေပးေန ဒါမွမဟုတ္ျဖတ္ခ်ေပးေန။ အဲ့ဒါလက္မခံတာ စြန္ ့လႊတ္တာ စြန္ ့မွ၇တယ္တဲ့ ။ ေလ့သာ ေလ့က်င့္ပါ အလုိလို ၇လာလိမ့္မယ္ေနာ္။ အရာရာဘာမွမပူနဲ ့တ၇ားကို အားကိုး၇င္ တ၇ားက lead လုပ္ေပးသြားလိမ့္မယ္ယံုေနာ္။ ေအးခ်မ္းမႈ စိတ္ေလးေတြ ေလ့က်င့္ႏိုင္တဲ ့အခ်ိန္ ရရွိနိုင္ပါေစ။
ဒီကပံုေလးေတြအတြက္ေက်းဇူးတင္ပါတယ္ ။ အေကာင္ေလးေတြ (virus ေတြ) ေတာ့ ထည့္မေပးနဲ ့ေနာ္။ မမစက္က ခဏခဏ window ျပန္တင္တင္ေန၇ လို ့ပါ ။ laptopလည္းလြန္ ့ပစ္၇ေတာ့မယ္နဲ ့တူတယ္ ။ ငါ့ေမာင္ေလး အေမြယူအံုးမလား။ virus ပါတဲ ့စက္ကေလးေလ.. အဟား...

glitter-graphics.com

ဟုတ္ကဲ့ မဂၤလာပါ ရွင္။
thnz 4 ur card naw!
i have a way to clean our mind. interesting ?
the pure mind can creat what u need and very peace in mind.
this is my goodwill on u and all human beings naw. pls accept my goodwill.
may u be peaceful state of mind!
with metta,
mama
thanks

ေရာက္လာျပန္ျပီေနာ္...
စာေတြဖတ္သြားတယ္အစ္မဓါတ္ပံုထဲကေလ..ခုကၽြန္ေတာ္ ပို႔လိုက္တဲ့ပံု ထူးဆန္းတယ္ေနာ္

ဟုတ္တယ္ ဒီပံုထူးဆန္းသားေနာ္။
စာေတြက ဟုိဘက္ http://maythetwin.multiply.com မွာ ပိုစံုတယ္။ သြားဖတ္ေနာ္။ ျပီး၇င္ ေလ့က်င့္၇မယ္ ... ဒါမွ မမ၇ဲ ့ဓမၼေမာင္ႏွမပီသမွာ။
ဘာဘဲျဖစ္ျဖစ္ လာလာ အားေပးတာ ေက်းဇူးတင္ပါတယ္ေနာ္။