มงคลธรรม วัดหลวงพ่อสดธรรมกายาราม
ยินดีต้อนรับจ้า
เข้าระบบ / ลงทะเบียน

English


  • MONASTERY

    The temple is located on the beautifully landscaped campus of the Dhammakaya Buddhist Meditation Institute at kilometer 14 of the Damnoen Saduak - Bangpae Road, in Damnoen Saduak District of Rajburi Province, 93 kilometers from Bangkok. It encompasses 120 Acres. The 30 Acres surrounding the main monastery were registered in 1991 as Wat Luang Phor Sodh Dhammakayaram, in loving memory of Luang Phor Wat Paknam, Phra Mongkol-Thepmuni (Sodh Candasaro).

    FOUNDINGs

    • 21 May 1991: Registered as a Wat [a temple] by the Ministry of Education and recognized by the Sangha body
    • 2 May 1992: Consecrated as a Temple by His Holiness Somdej Phra Buddhaghosajahn, Former Abbot of Wat Sampaya, Bangkok, and Sangha Council Member.

    RECOGNIZED EXCELLENCE

    • 1999: Recognized by the Sangha Body as Rajburi Provincial Pali Studies Center.
    • 2004: Recognized by the Sangha Body as Rajburi Provincial Meditation Institute.
    • 2005: Designated by the Sangha Body as an “Exemplary Development Temple with Noteworthy Success.”
    • 2006: Established as Sangha Ecclesiastical Region 15 Academic Services Unit for Mahachulalongkornrajavidyalaya University (for four provinces).
    • 2006: Wat Luang Phor Sodh Buddhist Meditation Institute established as an Associated Institution of the World Buddhist University.
    • 2008: Elected the National Coordination Center of Provincial Meditation Institutes of Thailand.
    • 2009: Established by the Sangha Body as the Center for Development of Virtues and Ethics for the Security of the Nation, Religion and Monarchy.

    INTERNATIONAL MEDITATION RETREATS

    Wat Luang Phor Sodh Buddhist Meditation Institute (BMI) teaches Concentration-Insight Meditation technique, also called Dhammakaya Meditation, rediscovered by Phra Mongkol-Thepmuni, Luang Phor Wat Paknam, in 1916. This is direct implementation of Lord Buddha’s key meditation instruction given in the Greater Discourse on the Four Foundations of Mindfulness. It has proved extremely effective and effi cient. The technique integrates concentration into trance states of absorption (jhāna) with development of transcendental insight. The meditator stops still at the center of the body, delving deeper and deeper inside, climbing higher and higher up a ladder of more and more refi ned inner bodies, feelings, minds, and Dhamma, transcending to Dhammakaya and advancing through Noble Disciple states to experiencing Nibbāna.

    BMI offers Meditation Guidance or semi-private tutoring in English all year round, starting whenever you choose and lasting as long as you like. If you have the time, please try to come for 10 days to two weeks, for the best result. It generally requires 5-7 days to develop the inner calm necessary for rapid progress. But, individuals vary greatly, so all are welcome for either longer or briefer periods. Please see our website dhammacenter.org, where you can register online or email us at somkuanyim@gmail.com.

    MEDITATION RETREATS

    BMI offers three intensive retreats per year, May 1-14, and December 1-14. Retreats are similar to guided meditation, but more intensive, with a sunrise meditation at 05:30. They usually involve 20-50 international meditators. Several hundred monks and laity attend the Thai retreat simultaneously in May and December. During retreats there is more access to the venerable Meditation Master in joint Thai-English sessions. This is especially useful for those who become advanced. There is also more chance to study Buddhist practices, Vinaya, Dhamma and Chanting. The large number of participants necessarily implies less silence.

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  • Basic Dhammakaya Medidation Practice

    Dhammakaya Meditation is based on four principles: three methods of concentration and the Principle of the Center. The three concentration techniques are:
    Meditating on an object of visualization (Kasina),
    Recollection of Lord Buddha’s virtues (Buddhanussati), and
    Mindfulness of breathing (Anapanasati). And (4) the Principle of the Center which is position 7, as shown in the picture below, specifies that these three methods of concentration are all applied simultaneously at the center of the body.

    And the Principle of the Center specifies that these three methods of concentration are all applied simultaneously at the center of the body as follows:
    Position 1: The Nostril Aperture
    Position 2: The Eye Socket
    Position 3: The Center of the Head
    Position 4: The Palate Terminus
    Position 5: The Throat Aperture
    Position 6: The Center of the Body (Navel Level)
    Position 7: The Center of the Body and the Proper Position for Meditation (Two Inches above Navel Level).

    A Regular Meditation Posture

    Please sit in a regular meditation posture, cross-legged as seen in some images of the Buddha, with the right leg resting upon the left [see the picture on the right]. The right hand rests on the left, palms turned upwards, right index finger just touching the left thumb. The body is upright and the mind fully alert. Take a deep breath and relax the body until you feel comfortable. Close your eyelids lightly, do not press them.

    Now, please listen to Basic Dhammakaya meditation audio record by Venerable Phra Thepyanmongkol mindfully….

    Dhammakaya Vipassana Meditation

    Dhammakaya Vipassana (Insight) practice aims at Right Wisdom through contemplation of the body, feelings, mental functions and phenomena (dhamma). There are two levels, mundane Right Understanding of compound phenomena (Sankhara) and supra-mundane Right Understanding of non-compound nature (Visankhara) which is Nirvana and Dhammakaya. Dhammakaya meditation is especially effective in helping meditators to experience non-compound nature directly. The real heart of Dhammakaya meditation is practice. Academic learning can indicate the way, but direct experience through meditation is the path to purification and wisdom.

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  • Questions & Answers

    WHERE IS THE CENTER PART OF THE BODY?

    The way to locate the center part of your body is to imagine two transparent strings or lines. One line passes from the front to the back, two “anguli” (middle finger joint lengths) or about two inches or five centimeters above the navel level. Visualize that line. The second line passes from the middle of the right side to the left. Now you can see the intersection of the two lines. That is the center of your body.

    DO YOU SEE THE BRIGHT SPHERE UP HERE, NEAR THE EYES, OR DOWN HERE, AT THE CENTER OF YOUR BODY?

    It should be at the center of your body. This is the most proper place. I know that many people may see the bright sphere on the forehead or outside. Try to bring it in to the center of your body. The technique for bringing your mind in is to roll your eyes upwards a little bit while gently closing your eyelids. This helps the mind components which are wandering outside to go backwards and vertically downwards, coming to rest at the center of your body. Try it. Roll your eyes upwards and imagine the center of your body, then the bright sphere will appear there.

    COULD YOU PLEASE TELL THAT GENTLEMAN NOT TO TAKE PHOTOGRAPHS DURING THE MEDITATION SESSION? THE FLASHES DISTRACT MY CONCENTRATION.

    That can be a problem, but you must learn through experience to separate your mind from the outside environment. Even if the fan goes tick, tick... or you meet other disturbances, don’t worry about them. Don’t pay any attention to them. When you pay attention to your object of concentration and nothing else, your mind will be free and will stop still in the proper place. It is your mind that you wish to train. Try it.

    DID NOT ACTUALLY SEE THE BRIGHT SPHERE WHEN I CLOSED MY EYES. BUT, WHEN I WAS BREATHING IN AND OUT I WAS CONCENTRATING ON THE BREATH AND THEN I COULD GET A WHITE LIGHT. WHAT DO YOU THINK ABOUT THIS?

    That’s good. This method can also incorporate Anapanasati. Anapanasati is mindfulness of breathing, without following the breath. Don’t follow the breath, but be mindful of it at any one of several fixed points that the breath passes, like at the nostril aperture, the center of the chest, or at the center of your body. If you do Anapanasati properly, you will find your breathing becomes shallower and shallower, more and more refined. Eventually, it will stop still at the center of your body and you will see a very bright sphere there. This is the objective of Anapanasati in the Dhammakaya approach. The mind will stop naturally, by itself. Then, you have come close to the right track. When you observe the breathing, your mind will become better and better concentrated, even though your mind has not yet stopped still at the center. When your mind stops at the center of your body, you will see the light sphere there. Your mind should be still there. Try again. If you are used to Anapanasati practice [Mindfulness of Breating], just imagine a sphere at the center of your body and be mindful of it. When you breathe in and out, put your mindfulness there. Observe your breath passing through the sphere. Then, you will see the sphere getting clearer and clearer. When your mind stops still at the center of the sphere, you will find light. You will appear not to be breathing because the breath has become very shallow and refined. When your mind stops still, you will see a very bright sphere or nucleus as your object. Be mindful there.

    JUST NOW, WHEN YOU SAID TO IMAGINE THE SPHERE, I COULDN’T REALLY SEE OR VISUALIZE THE SPHERE. WHAT SHOULD I DO?

    Try more. This is the first time you are trying to train the mind which has been wandering outside ever since your were born. You require a longer time to train it to stay at the center. Don’t be over eager to see something. When a light appears, you may press your mind hard to see a sharp image of a sphere. If so, the light may disappear. Just relax. Don’t pay attention to anything but the center of the object of concentration. Don’t be too eager, just visualize the sphere. Stop still at the center of the center, repeating the words “Samma Arahang”. Try to practice today before going to bed or whenever you can. You can practice in any position: walking, sitting, eyes opened or closed, it doesn’t matter. Just bring your mind into the center of your body. This is very meritorious. Why? When your mind wanders outside, it will contact and attach to worldly objects you like, or feel aversion towards the objects you dislike. That will cause passion to arise in the form of craving, greed, ill will, or delusion. So, if you bring your mind inside, even for a second, it is very meritorious because the mind stops unattached to any worldly object. Thus, your mind will become purer and purer. Try to do it everyday, every time you feel free to do so, in any position and at any place.

    REVEREND, WHEN YOU SEE THE SPHERE, ISN’T IT SUPPOSED TO BE ROUND? I SEE SOMETHING WHICH LOOKS OBLONG.

    Yes, it may be so, but do not be bothered at all. If you stop still at the center (a very transparent spot), you see Dhamma. The Dhamma Sphere enlarges from that spot and becomes a sphere anyway.

    YOU SAID TO IMAGINE THE CENTER OF THE SPHERE AT THE NOSE APERTURE, THEN THE EYE SOCKET, THEN THE CENTER OF THE HEAD. WHY THOSE POSITIONS?

    Luang Phor Wat Paknam, who originally taught the Dhammakaya approach, during his time, discovered that the mind of a person functions in this way when he or she is about to die, to fall asleep, to wake up, or to be reborn. The old mind at the center of the Dhamma sphere in the seventh position will drop to the sixth position, in line with the navel. Then, the new mind of the new body (which depends on kamma) will rest at the seventh position. That is why we call the center of the body the permanent place of the mind. When exiting, the mind drops to the sixth place, then fifth, fourth, third, second, and first. Then, out it goes. Similarly, the mind enters by the same path. So, for the first meditation session, we are instructed by Luang Phor Wat Paknam to teach all students to know the path along which the minds gets in and out. This occurs when a person dies, is reborn, falls asleep, or awakens, or even during other activities not mentioned here. This initial technique is for you to know how the mind gets in and out. Afterwards, for subsequent meditation sessions, we will advise you to immediately concentrate at the center of the body. Why? Within the physical body, more and more refined bodies exist along with Dhamma and mind. As you know, the mind components are feelings (Vedana), perception (Sañña), formations (Sakhara), and consciousness (Viññana). These elements develop to be the four mind components: the Sphere of Vision, the Sphere of Memory, the Sphere of Thought, and the Sphere of Awareness. All these are naturally positioned at the center of the body. Here, at the center of the body is where you can contemplate the four Foundations of Mindfulness or Satipathana. These Satipatthana were cited by the Buddha as “the only way” to enlightenment, regardless of which approach you take. In Satipathana practice, one is mindful of and contemplates refined bodies, feelings, mental functions, and phenomena (dhamma) both externally and internally. This is done most efficiently at the center of the body, through the Dhammakaya Meditation, because all the more and more refined bodies, minds and phenomena (dhamma) inside us are located at the center of each other. When you stop still, your mind becomes purer and purer. You can reach more and more refined Dhamma and purer and purer minds and bodies until you reach the purest Dhammakaya. Dhammakaya is the purest state of mind and has different characteristics from Sangkhara or compound nature. Moreover, as your mind becomes purer and purer by stopping still at the center of the center of purer and purer Dhamma, mind and bodies, what happens? Nothing outside can disturb you.

    HOW LONG DOES IT TAKE TO SEE THE CRYSTAL BALL OR PATHAMA-MAGGA?

    It depends upon each person’s capability. There are many factors. First, is former kusala kamma (meritorious deeds); second, present kusala kamma from trying to follow the Master’s teachings. For example, meditators have to accept the precepts and try to keep mindful of the sphere by repeating the words “Samma Arahang.” Practice it often. Don’t let wrong emotions such as losing your temper develop in the mind. Try to calm the mind. Be mindful all the time and practice often, using the right method.

    SO, IF YOU ATTEND THE FIFTEEN-DAY RETREAT IN RAJBURI, WHAT IS THE POSSIBILITY OF BEING SUCCESSFUL IN SEEING THE CRYSTAL BALL?

    I would say a third of the participants are successful, if they complete the fifteen days. At least you can more or less see the sphere.

    CAN WE SAY THAT A LONGER TIME, SAY A MONTH, WOULD INCREASE THE SUCCESS RATE TO 50%?

    No, I cannot say that. It may be 40% or even less, because usually fifteen days is the maximum for a person to continue exerting his or her whole effort. Longer than that and the meditator might become bored. You need a rest.

    IT CANNOT BE LIKE THREE MONTHS?

    Seriously, it doesn’t help much. It should be about fifteen days. After that, relax a little bit, then proceed again. In that way you’ll have progress.

    WHEN I AM MEDITATING, MY ATTENTION SEEMS TO BE CONCENTRATED MOSTLY ON ALL THE ARISING SPHERES AND BODIES. WHEN WILL I HAVE THE POSSIBILITY TO CONTEMPLATE AND WHEN CAN I DEVELOP THAT ALL IMPORTANT WISDOM?

    Any time the mind is free from the Five Hindrances, you can go on contemplating. For example, when you see the sphere clearly, you can enlarge it at will, which would then mean that your Sphere of Vision, Sphere of Memory, Sphere of Thoughts, and Sphere of Awareness would be larger too. Just go on until it is about the size of your whole body. In that state, supernatural vision will be developed, enabling you to observe all angles of your body simultaneously. In other words, you do not have to move your vision from place to place to see at all. You can now contemplate on every organ of your body until you fully realize that not one single part is attractive, but all organs are in fact impure. This is also a very effective way to calm down your mind from sexual desire. I will give you an example. When I was still a layman I took a com-muter pickup bus (song taew) home. I was lucky to get a seat, but as the bus filled there was standing room only and people stood very close. A young lady stood right in front of me, facing me, and her bosom was at times touching my face as the bus swayed. I was concentrated all the time, and in my mind I intended to see what she looked like. During the ride I saw every part of her body that I wished to see, and I then realized that it was in fact very dirty. She had her period and a rather unpleasant odor hit my mind at that point. So, that was contemplation of the human body (Kayagatasati), and I have used that technique ever since, both on my own body and those of others. It also helped me in staying away from my spouse for ten years prior to my ordination as a monk. When you get a sexual feeling, be mindful right away. Use your wisdom, and start contemplating as soon as you get rid of the hindrances. Purify yourself from the crude mind up to more and more refined minds. When you reach the purest, the most calm, contemplate! You will calm down any sexual desire by seeing the reality of all organs. Be mindful all the time!

    WOULD I EVER BE ABLE TO LOOK INTO THE FUTURE DURING MEDITATION?

    Whenever you see the sphere and concentrate at the center of the center, you will see a small space, about the size of the hole of a needle or even smaller, depending on your level of concentration. The higher the level, the smaller the space. At the center of that space there exists an extremely thin thread or string — very thin indeed and transparent. It leads from your birth into the future. Stop still at the center so that your mind becomes neutral. Don’t create any pictures, be neutral and make it your intention to follow the course of the string. When the center expands itself you will see your own life during the coming five to ten years. Become that older body and go to the center of the center and you can go on advancing your age until you see your own dead body. I am sure that anyone who has a pure and neutral mind or Dhammakaya will know when they are going to die and how. When seeing the dead body of themselves, they can use the experience for recollection of death (Marananusati). Even though we know the exact day we are going to die and in which position, we still do not get attached to it. In our wisdom we see our body and mind (Five Aggregates) as impermanent, suffering, and non-self. As long as you have cravings you will have that string. In other words, strings exist within the four worldly bodies (Human, Celestial, Brahman and Formless Brahman). But, the Dhammakaya doesn’t have any string. I will, however, advise you that when you reach this level you should not talk to anyone about it. That would be violating Lord Buddha’s Precepts. A monk only does it for the wisdom involved. I would also like to emphasize that as long as we are not saints or Arahants these things we are seeing are, of course, impermanent. So, doing this kind of contemplation requires mindfulness at all times.

    WHAT ABOUT LOOKING BACK INTO PREVIOUS LIVES?

    Focus your attention at the center of the Crude Human Body’s sphere. Make your mind neutral and observe again that very small space where the thin transparent sting will appear. You then make it your intention to see your own life in the past, let us say ten years back in time. Stop still at the center of the center until your mind is perfectly concentrated. Then the center will expand itself and you will see yourself when you were ten years younger. Then concentrate your mind and let it stand still at the center of that body and keep on going further and further back in time until you see yourself at birth. You can then go even further back to when you were in your mother’s womb. Now go to the center of the baby and aim to see your life previous to this one. When you see it, observe where you are and who you are, generation after generation, further and further back in time. Whenever you see these past lives you may contemplate on all the Five Aggregates of compound matter. Living compound things are subject to change according to the factors of good deeds (caused by merit) or bad deeds (caused by passion or craving). This will cause a person to be reborn in either a happy or a suffering world. Anyone who is attached to these compound things with craving and illusion, bad speech, bad action, and bad thoughts, will be reborn in a suffering world. Living a meritorious life of good deeds will lead to bliss and happiness in the next existence. The effect of suffering and happiness might even be experienced in the present lifetime. You will finally realize that each life you observe is in fact non-self and no permanent refuge to anyone. Then, contemplate the Three Characteristics of all compound things, before making it your intention to return to the present. Purify yourself by standing still at the center of the more and more refined bodies, by now probably even brighter and purer than before, until you reach the purest Dhammakaya. This will result in detachment from all aggregates. You should have a neutral mind free from any feelings, happy or unhappy, to obtain a peaceful mind of high absorption. The purest Dhammakaya will then appear in Nirvana (the Supra-mundane plane) where the Enlightened Dhammakaya of Lord Buddha and the Saints whose Five Aggregates have passed away will exist. You will see Lord Buddha (the enlightened Dhammakaya) sitting on his throne with his enlightened disciples gathered around him in a half circle. But not only that, you will also see the countless Buddhas of the past, both the Subbaññu Buddhas (surrounded by disciples) and the Pacceka Buddhas (sitting alone).
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  • Developing Insight Meditation

    The following transcript of a session with experienced meditators indicates how Samatha-Vipassana Meditation can be used for contemplation of the Four Noble Truths and the Noble Eightfold Path.

    Before we start meditating, let us make a wish that all our spiritual perfections accumulated from the past up to the present will help us in our concentration of our minds and aid us to attain the Path (Magga) and the Fruit (Phala) at this moment.

    The ten spiritual perfections are:

    The Perfection of…

    1. Dana Parami – charity, giving, generosity, self-sacrifice.
    2. Sila Parami– morality, good conduct.
    3. Nekkhamma  Parami – 
    4. Panna Parami – wisdom, insight, understanding.
    5. Viriya Parami – endeavor, energy, effort.
    6. Khanti Parami– endurance, tolerance, forbearance.
    7. Sacca Parami –
    8. Adhithana Parami – resolution, self-determination.
    9. Metta Parami– loving-kindness, friendliness.
    10. Upekkha Parami – equanimity, indifference to praise and blame.

    May all our accumulated perfections, together with the virtues of our parents, teachers, preceptors, and the Triple Gem, help us to be mindful and remove the five hindrances, attain Dhamma and reach the enlightened Dhammakaya. When making this request, our mind will be happy and delighted by all the good meritorious deeds we have done in the past up to the present.

    And now let us start our meditation.

    Focus your attention to the center of the sphere at the center of the body. Whenever the real nucleus appears, rest your mind gently at its center until the center expands itself. Then fix your attention at the center of the newly refined sphere and when the four components of your mind are perfectly concentrated, the center will expand itself and another brighter and more refined sphere will appear. Go on with this procedure until your refined human body appears. It will be sitting in the same position as the crude body. Now focus all your attention at the center of the refined human body and forget completely about the crude one.

    When the body and sphere are more refined, you may observe that there will appear a rounded seat under the refined human body. Just acknowledge it, don’t do anything. When your mind is perfectly concentrated at the center of the refined human body, the center will expand itself. Larger and larger bodies, more and more refined, will appear accordingly. Following the Refined Human Body you will see and become the Celestial Body and then the Refined Celestial Body, which are about double the size of the Refined Human Body. Then comes the Brahman Body and the Refined Brahman Body, which are about double the size of the Celestial Body. These are followed by the Formless Brahman Body and the Refined Formless Brahman Body, which again will be about double the size of the Brahman Body.

    When you stop still at the center of the Refined Formless Brahman Body, the center will expand itself and Dhammakaya will appear. The standard size of the Dhammakaya is about nine meters in width and height, and it looks like a very brilliant and refined Buddha image. Now stop still at the center of the Dhammakaya and there will appear larger and larger, more refined and purer Dhammakaya. Each time, become that newly refined Dhammakaya and let your mind rest at its center. Continue purifying yourself in this way, always focusing mindfully at the center of the purest body and mind.

    (15-20 minutes of silence.)

    Now let us practice Vipassana or insight. [First, let us examine rebirth.] Stop still at the center of the sphere at the center of the Crude Human Body, in the Dhamma Sphere, also called the Pathama-magga sphere. At the center of the Dhamma-Sphere there exis ts the Sp here of Suffering. At its center you see the Sphere of Rebirth. It is bright, pure and transparent. We received this sphere when we were born.

    At the center of the Rebirth-Sphere is the Sphere of Old Age. It looks black. The size depends upon your age. The older you are, the bigger the sphere. At the center of the Old-Age-Sphere, a sick person will have a sphere as black as charcoal, called the Sphere of Sickness. At the center of that sphere, a very brilliant, black sphere appears when a sick person is close to death. This is the Sphere of Death.

    When a person dies, all of the refined bodies, starting with the refined human body, detach from the center of the dying crude human body and seek rebirth right away as a rebirth sphere. For example, if this rebirth sphere departs with a human beings level of merit (Dhamma), it will be reborn into the human world. The rebirth sphere will settle at the center of the future father and wait for up to seven days. When the future parents have intercourse, the three spheres of father, mother, and potential child will come close together. The sphere of the child-to-be leaves the father and enters the mother’s womb. A male rebirth sphere leaves the father through his right nostril and enters the mother through her right nostril. A female Rebirth Sphere leaves the father’s left nostril and enters the mother’s left nostril.

    That’s enough about rebirth. Now, let us come back out to the sphere of suffering and begin Vipassana of the Four Noble Truths. At the center of the Sphere of Suffering, there exists the sphere of the Cause of Suffering. It is comprised of three black spheres of craving, each one inside the previous one. The first is the sphere of sensual passion. The second is the sphere of the Desire to Become. And, the third sphere is the Sphere of the Desire Not to become.

    At the center of the Sphere of Suffering is a Sphere of the Cause of Suffering, comprised of three black spheres. The first is the Sphere of Sensual Feeling or Passion, the second is the Sphere of the Desire to Become, and the third is the Sphere of the Desire Not to Become. These three spheres of cravings are situated at the center of the center of each other.

    When you stop still at the center of the Sphere of Cause of Suffering, the center expands itself and the Sphere of Extinction of Suffering will appear. It is very bright and refined. The size will be about a foot in diameter or possibly even larger. At the center of this sphere you will find the Sphere of Magga, the Eightfold Path. It is comprised of the Sphere of Sila (Morality), the Sphere of Samadhi (Concentration), and the Sphere of Panna (Wisdom), each located concentrically inside the previous sphere.

    When you stop still at the center of the Sphere of Sila, three more refined spheres appear concentrically – the Spheres of Right Speech, Right Action, and Right Livelihood. Similarly, the sphere of Samadhi is comprised of three brighter spheres – the Spheres of Right Effort, Right Mindfulness, and Right Concentration. Finally, the Sphere of Panna (Wisdom) contains two concentric spheres, Right Thought and Right Intention. Thus, there are eight spheres in all, which collectively comprise the Noble Eightfold Path.

    The spheres of the Four Noble Truths, which we have just examined, exist at the center of all worldly bodies from the Crude Human Body to the Refined Formless Brahman Body. One should contemplate them in each body. That is, in both the external (crude) and internal (refined) bodies at the Human, Celestial, Brahman and Formless Brahman levels.

    The Dhammakaya body doesn’t have a Sphere of Suffering or Sphere of the Cause of Suffering. It has only the Sphere of Nirodha (Extinction of Suffering) and the Sphere of Magga or Path. The diameter of the Magga Sphere is equal to the height and width of the Dhammakaya.

    Whenever the concentration of mind is at least up to the first level of jhana, Right Wisdom is present and the perfected Noble Eightfold Path can remove at least the first three fetters binding one to this world. These three “lower” fetters are:

    • 1. False self concept, attachment to aggregates, and wrong view of compounds;
    • 2. Doubt about Buddhist practices; and
    • 3. Reliance on false rules and rituals.

    When these three bonds have been removed, Dhammakaya Sota-panna appears followed by more and more refined Dhammakayas. There will then be Enlightened Vision (Nanadassana) and the meditator becomes a Noble Person.

    Sharing Merit

    Let your mind stop still at the center of the sphere at the center of your body, and then let us make a wish before completing this meditation session. Let us request Lord Buddha to bless all of us to live a happy and prosperous life without problems and suffering. Let’s extend our loving-kindness and share our merit accumulated from the past up to the present with all world beings.

    Nibbana paccayo hotu.

    May these be the means whereby Nirvana or Nibbana is ultimately attained

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  • Meditating to 18 Bodies (Continued from Dhamma Spheres)

     

    Refined Bodies

    Crude Human Body

    Refined Human Body

     

    Concentrate the mind further, resting still at the center of the center of the Insight (Vimutti-nanadassana) Sphere. With the right mode of mind, the center will expand and a Refined Human Body will emerge from this center. The Refined Human Body appears identical to the meditator, but is finer than the ordinary form. It sits in the regular meditation posture, facing the same direction as the meditator. In some cases, a clear crystal Buddha appears with a crown of budding lotus. The Buddha is beautiful, pure and perfect. This is Dhammakaya.

    Whatever refined body is observed, concentrate with all your mind to assume or become this body. As the centers of all bodies are concentric, the mind is now right at the center of the new body. Concentrate until both the sphere and the body are bright and clear. The mind now rests still at the center of the nucleus of the new sphere, so that it is all bright and clear. As new spheres are observed, proceed in the same manner as before through the new spheres of Sila, Samadhi, Panna, Vimutti, and Vimutti-nanadassana.

     

     

    Crude Celestial Body

    Refined Celestial Body

    The mind now rests still at the center of the small bright nucleus of the Insight Sphere. Then, the nucleus will expand and a new refined body will be observed. The Celestial Body arises. When the Refined Celestial Body arises, detach all your feeling from the present body to assume or become the newly refined one. Concentrate all your attention at the center until the spheres of Dhamma, Sila, Samadhi, Panna, Vimutti, and Vimutti-nanadassana are observed successively.

    Crude Form Brahman Body

    Refined Form Brahman Body

    Continue to repeat the same procedure for further mental purification through subsequent spheres and bodies. Whenever there arises a more refined body, detach your feeling from the present body and assume or become the new refined one. Concentrate your attention at the center until the spheres of Dhamma, Sila, Samadhi, Panna, Vimutti, and Vimutti-nanadassana are observed. The (Form) Brahman Body appears next, then the Refined Brahman Body.

    Crude Formless Brahman Body

    Refined Formless Brahman Body

    Next comes the Formless Brahman Body, followed by the Refined Formles Brahman Body.

    Dhammakaya

    Finally, Dhammakaya-Gotrabhu, the wisdom through which a Noble State (transcendence) is developed, is attained and seen. The lap-width, height and sphere diameter are each nine meters (10 yards). Dhammakaya-Gotrabhu is the first of ten Dhammakayas. Dhammakayas appear like diamond Buddha statues, crowned with a budding lotus. They are luminous, radiant and as clear as a pure, perfect, first-rate diamond. As you continue to concentrate at the center of the center, more and more refined, purer and purer, larger and larger Dhammakaya will be observed. Follow the same procedure described for previous bodies, concentrating through successive spheres until the next body appears. The following Dhammakaya will be attained:

    Dhammakaya Gotrabhu (Noble-state Wisdom) and then a Refined Dhammakaya Gotrabhu whose lap-width, height and sphere diameter are all nine meters or more.

    Dhammakaya Sota-panna (Stream-winner) and then a Refined Dhammakaya Sota-panna whose lap-width, height and sphere diameter are ten meters or more.

    Dhammakaya Sakadagami (Once-returner) and then a Refined Dhammakaya Sakadagami whose lap-width, height and sphere diameter are twenty meters or more.

    Dhammakaya Anagami (Non-returner) and then a Refined Dhammakaya Anagami  whose lap-width, height and sphere diameter measure up to thirty meters or more.

    Dhammakaya Arahant (Perfect One) and then a Refined Dhammakaya Arahant whose lap-width, height and sphere diameter extend up to forty meters or more.

    With all of your mind, become the more and more refined Dhammakaya Arahants. Rest your mind and keep it still, right at the center of the sphere of the most refined Dhammakaya Arahant that you can attain. Hold steady until you reach Ayatana Nibbana, the place or sphere where the most refined Dhammakaya Arahants can exist in the highest perfection. This is where the Lord Buddhas and the Arahants whose Five Aggregates or khandha have passed away exist forever. For them, it is called Anupadisesa-nibbana or Nibbana without residue.  For the meditator, however, this is only a brief visit to Nirvana during meditation. This is called temporary transcendence via temporary suppression of defilements (Vikkhambhana-vimutti).

    One who has attained Dhammakaya has developed mindful contemplation of physical body, feelings, mental functions and phenomena (dhamma). He or she can cut at least three fetters: the wrong view of perceiving a “self” in the Five Khandhas (Sakkayaditthi), uncertainty (Vicikiccha), and useless or wrong ritual practices and vows (Silabbataparamasa).  This meditator can then become a Noble Disciple (Sotapanna).

    Sharing Merit

    Before taking a rest, let your mind stop still at the center of the sphere at the center of your body, and then let us make a wish before completing this meditation session. Let us request Lord Buddha to bless all of us to live a happy and prosperous life without problems and suffering. Let’s extend our loving-kindness and share our merit accumulated from the past up to the present with all world beings.

    Nibbana paccayo hotu.

    May these be the means whereby Nirvana

     

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