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Three Types of Miracles (Iddhi) in Buddhism

In Kevaddha Sutta, a person named Kevaddha recommended the Buddha to get his monks perform supernatural powers in the form of “iddhi” or miracles so as to enhance the Buddha’s prestige and reputation and paves the way for easier conversion to the Buddha’s teachings.

The Buddha said there are three types of miracles that the Buddha personally experienced:

1. The miracle of Iddhi which means superhuman power
2. The miracle of mind reading
3. The miracle of instruction

#1 – The Miracle of Iddhi (Superhuman Power)

(1) “In the miracle of Iddhi, Iddhipatihariya (Superhuman power) the Bhikkhu experiences various kinds of power. From one form he becomes many, and from many he becomes one again; he becomes visible or invisible, passes through wall and rocks without touching them, as if they were space. He dives into and emerges from the earth as if it were water, and walks on water without disturbing the surface as if it were land; sitting crossed-legged, he moves in the sky like a bird. The Moon and the Sun in all their majesty, he touches and strokes with his hand, continuing with his body up to the realm of Brahma.

When trusting person sees the Bhikkhu perform these acts, he relates it to some sceptic saying “The power and majesty of the Samana are stupendous. I saw him transforming himself from one form into many and so on.”

What is the problem with the miracle of Iddhi?

Then the sceptic says “That is the ‘Gandhara charm’ making the Bhikkhu perform those acts. What do you think, Kevaddha, would not the sceptic say so to the trusting one?”

Kevaddha replied “He would, Sir.” Thereupon, the Buddha warned “Well, seeing this advantage of the iddhi miracles, I am vexed with them; I deplore them and am disgusted with them”.

#2 – The Miracle of Mind Reading 

(2) “What is the miracle of discerning the state of another person’s mind? (Adesana patihariya). Here the Bhikkhupoints out the state of consciousness, mental concomitants, initial and sustained application of the mind of another personsaying “This is your mind, your mind in this way, thus is your state of consciousness.”

When a trusting person sees that Bhikkhu performing the act, he relates it to some sceptical person saying “The mystic power and majesty of Samana are stupendous. I saw the Bhikkhu reading the mind of another person etc.”

What is the problem with the miracle of mind reading?

Then the sceptic says “That is the ‘Manika charm’ making the Bhikkhu do that.” Therefore, seeing the disadvantage of the miracles of discerning the minds of others, I am vexed with them, I deplore them and I am disgusted with them.”

#3 – The Miracle of Instruction 

(3) “What is the Miracle of Instruction? (Anusasani patihariya). Here Kevaddha, the Bhikkhu advises “Let the initial application of your mind to an object be in this way and not in that; pay attention in this way and not in that; renounce this; having attained to that, remain in it.” This is called the Miracle of Instruction.”

The instruction through the development of the mind is the best and the most ideal. As such, the Buddha focuses on teaching his disciples on how to develop the correct thinking and the correct view in Eightfold Path. Through sharing of his past experiences, knowledge and wisdom, the Buddha shows the path to ultimate emancipation of sufferings to attain absolute happiness in the state of Buddhahood.

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Deciphering the Lotus Sutra:

Commentary by Nikkyo Niwano (Chapter 1)

In this introductory chapter we pick up the thread that runs through the entire Lotus Sutra. It is the beginning, or prologue, of an exceedingly long sermon. But even though it is a prologue, its substance is not meager, for it suggests and prepares the way for the great truth about to be revealed.

For the person reading the Lotus Sutra for the first time, it is enough to feel that there is something impressive here, without appreciation of the suggestion and preparation. But for one who studies the sutra over and over and seeks to explain it to others, it becomes important to be aware of this suggestion and preparation and understand its meaning. It will not do to dismiss the chapter simply because it is where we pick up the thread.

Like the preceding Sutra of Innumerable Meanings, the Lotus Sutra opens with a statement of the setting and an enumeration of the principal personages in the multitude assembled to hear the Buddha speak. We are told that, having preached the Sutra of Innumerable Meanings, the Buddha entered a state of deep contemplation, at which the world and the universe itself expressed admiration and joy. The assembled multitude, which included monks and nuns as well as lay believers, Brahman deities, and beings and demons not even human, all placed their hands together in gratitude and gazed upon the Buddha, when suddenly there burst from the circle of white hair between his eyebrows a ray of light. This light illuminated every quarter of this world, all worlds beyond the heavens, and even the depths of the Avici hell of unremitting pain. Even distant future generations showed in the light as though they were real.

This extraordinary event filled the assembly with admiration, but it occurred only to the Bodhisattva Maitreya to wonder what it meant. Finding no answer in himself, he questioned that great one, that repository of wisdom, the Bodhisattva Manjushri. Maitreya’s question is put once in prose, then repeated and elaborated at considerable length in verse.

Manjushri presents a lengthy answer, again first in prose, then in poetry, pointing out that in distant ages past there had been a buddha called Sun Moon Light Tathagata. (Tathagata is the highest epithet of a buddha.) Manjushri explains this buddha’s teaching and proceeds, surprisingly enough, to say that after he was gone another and yet another to the number of twenty thousand buddhas appeared, all bearing the same name, Sun Moon Light Tathagata.

Next, Manjushri tells how the last of them taught the Innumerable Meanings for the benefit of humankind and then entered a state of deep contemplation, whereupon, as had just happened with the present Shakyamuni Buddha, a ray of light sprang from the circle of white hair between his eyebrows and illuminated countless worlds. “When the Buddha Sun Moon Light arose from his contemplation, he preached . . . the Lotus Flower of the Wonderful Law . . . [and] at midnight entered the nirvana of no remains.”

Manjushri concludes that the present tathagata, Shakyamuni, is about to preach the Lotus Flower of the Wonderful Law for the salvation of all people and to make the world just and beautiful. With the poetic version of this the chapter closes.

As may be seen from this synopsis, the Lotus Sutra is in form a kind of drama in which all sorts of surpassingly extraordinary occurrences are treated. We may gather that the intent of the compilers of the sutra was to use familiar symbolic devices and drama to touch the spirits of hearers and to bring them bit by bit to an understanding of the truth set forth by Shakyamuni: a truth so deep that the people of the time could by no means grasp it completely. It is important to understand this.

The presence in the assembly of Brahman deities and even extrahuman demons and gods symbolizes the fact that the teaching of the Buddha is a truth not for humanity alone but for all creatures living and to come. This truth is ultimately one, regardless of the myriad forms that differing causes and conditions impose upon appearances. Accordingly, though religions teaching this truth may differ in form on account of ethnic and cultural differences, insofar as they are true religions they all go back in essence to the same truth. The fact that the deities of other religions assembled to listen to the teaching of the Buddha makes this clear.

The auspicious sign of the shaft of light springing from the brow of the Buddha and illuminating all the worlds of the universe means simply that true wisdom makes clear the true aspect of all things in the world. This wisdom is at the bottom of the Buddha’s teaching, and this is what makes it rational and in no sense counter to the advanced science of our own time.

The fact that the light of this wisdom reaches all worlds of the universe and future generations means that ultimate truth applies not only to earthly matters but also to the entire universe and not merely to the present but to the far distant future as well.

We may sum up the meaning of this auspicious sign by observing that true wisdom goes beyond time and space and makes clear the true aspect of all things. When this is understood, then the meaning of there having been twenty thousand buddhas Sun Moon Light in succession, all of whom preached the one Law, also becomes apparent. For if the truth be one, then all who have awakened to it will teach what at bottom is one and the same.

Shakyamuni, the historical Buddha, though he attained enlightenment through his own contemplation, claimed no originality for his teaching. He stated straightforwardly that “of yore I followed countless buddhas.” This declaration stems not from modesty but from his conviction that the truth is always one.

Source: A Guide to Threefold Lotus Sutra 

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The wisdom of the Lotus Sutra is presented in a fantastical realm. To truly perceive the profound insights of the Buddha, one needs to approach the Lotus Sutra via a creative lens. Minerva is going to share with you how she is awakened to the wisdom of the Buddha through a breakthrough philosophy known as “the Buddha-in-the-Sky.”

The following publications are available in the Amazon for purchase:

The Threefold Lotus Sutra (translated by Minerva Lee): http://amzn.to/2808avh

Tara Zenyora and the Seven-Jeweled Lighthouse: https://amzn.to/3iLwcqP

The post What is the Buddha-in-the-Sky as taught in the Lotus Sutra? appeared first on Lotus Happiness.

The Great Translator, Kumarajiva

Though the Buddhist scriptures are great treasures, it cannot be benefited to the people in China if they are not translated in Chinese. Moreover, if they were translated in deviation to the Buddha’s true teaching, the adverse effect to the learners and practictioners was detrimental. Thus, the translators must be talented scholars with excellent knowledge in Buddhism, fluency in writing and proficiency in Sanskrit and Chinese, etc. The status of translators in Buddhism is comparable to many great Dharma masters, which is remarkable in history.

In summary, around 6000-7000 fascicles of the sutras were transmitted to China and translated in Chinese during 2^nd century and 13^th century. There were almost 200 prominent translators during those years. Amongst them, Kumarajiva was the most prominent one in the early years (i.e. at 5^thcentury), while Hsuan-tsang was another one in later years (i.e. at mid 7th century).

Kumarajiva (344-413 A.D.) [鳩摩羅什]

Before Kumarajiva, there have had several hundred sutras translated into Chinese. However, the profound doctrine of Buddhism was not yet transmitted, as the Chinese translators did not fully and truly understand what the Buddha taught. The situation changed when Kumarajiva started his translation works in China.

Kumarajiva (344-413 A.D.) was born in Kucha [龜茲], in Central Asia. His father Kumarajana was a Braham from India, while his mother, Jiva was the prince of Kucha. Kumarajiva was named Kumara after his father and Jiva after his mother.

Kumarajiva’s mother was a wise woman, who could understand sutras being recited. She became a nun when Kumarajiva was seven years old. Kumarajiva followed her mother and learned Buddhist sutras. Like his mother, Kumarajiva could recite a thousand sutras / verses from memory.

He went with his mother to learn Agama sutras and other Hinayana scriptures under the noted monk Bandhudatta [盤頭達多] in India and Buddhayashas [佛陀耶舍] in Kucha. Later, the prince of Yarkand called Suryasoma taught Kumarajiva the theories of Mahayana Buddhism. Kumarajiva had said, “I thought Hinayana Buddhism was the best teaching before I studied Mahayana Buddhism. I was like a man who does not know of gold, and thinks brass is the best”.

Kumarajiva became a fully ordained monk at the age of twenty, taking the precepts that Buddhist monks followed. Kumarajiva was well known in his country Kucha and the neighboring countries. Later he invited his former teacher Bandhudatta to study Mahayana Buddhism. However, his mother encouraged Kumarajiva to carry the true teachings of Buddhism to China, when the famous Chinese monk Tao-an [道安] and the King wanted to invite him to China.

Eventually, 16 years after the death of Tao-an, Kumarajiva arrived at Chang-an [長安] and was welcomed by the King Yao Hsing [姚興] in 401 A.D. Kumarajiva was already over fifty at that time.

Yao Hsing honored Kumarajiva with the title of National Preceptor, and asked him to be in charge of translating sutras in Chinese. Many followers of Tao-an gathered around Kumarajiva to learn the profound teachings of Buddhism. In return, they helped Kumarajiva with his translations.

Kumarajiva was highly respected. The King Yao Hsing had provided him and his colleagues with large buildings where they could work together in translating sutras. The King himself sometimes participated the works as well.

Before Kumarajiva died, he proclaimed that if his translation was in accord with the genuine principles of Buddhism, his tongue would be intact and not turn to ash.. After incineration of his body, the tongue was not damaged.

Major Scriptures translated by Kumarajiva

Between 401-413 A.D., Kumarajiva translated 74 scriptures in 384 fascicles in total, including:

• Satyasiddhi Shastra, i.e. Treatise on the Completion of Truth [成實論]20 fascicles in 402-412 A.D.

• Astasahasrika Prajnaparamita Sutra i.e. the Perfection of Wisdom Sutra [小品般若波羅蜜經]10 fascicles in 408 A.D.

• Vajracchedika Prajnaparamita Sutra i.e. the Diamond Sutra [金剛般若波羅蜜經]1 fascicle in 402-412 A.D.

• Saddharmapundarika Sutra i.e. the Lotus Sutra [法華經]8 fascicles

• Smaller Sukhavati-vguha, i.e. the Amitabha Sutra [阿彌陀經]1 fascicle in 402 A.D.

• Madhyamaka-shastra, i.e. the Treatise on the Middle [中論]4 fascicles in 409 A.D.

• Shatika-shastra, i.e. the Treatise in One Hundred Verses [百論]2 fascicles in 404 A.D.

• Dvadashamukha Shastra i.e. the Treatise on the Twelve Gates [十二門論]1 fascicle in 409 A.D.

• Sarvastivadin Vinaya i.e. the Ten-Category Vinaya [十誦律]61 fascicles in 404-409 A.D.

• Mahaprajnaparamita Upadesha, i.e. Treatise on the Great Perfection of Wisdom Sutra [大智度論]100 fascicles in 402-405 A.D.

• Panchavimshati Sahasrika Prajnaparamita Sutra i.e. Perfection of Wisdom Sutra in Twenty-five Thousand Lines [摩訶般若波羅蜜經]27 fascicles in 404 A.D.

• Vimalakirti Nirdesha Sutra, i.e. Vimalakirti Sutra [維摩詰經]3 fascicles in 406 A.D.

• Karunikaraja Prajnaparamita Sutra [仁王般若波羅蜜經]2 fascicles

• Maitreyavyakarana Sutra [彌勒下生成佛經]1 fascicle

• Shurangama-samadhi Sutra [首楞嚴三眛經]2 fascicles

• Brahmajala Sutra, i.e. Brahma Net Sutra [梵網經]2 fascicles

• Dasabhumikavibhasa [十住毗婆沙論]17 fascicles

Kumarajiva’s translation was very important to Buddhism in China because he brought in true Buddhism. Moreover, Kumarajiva’s works contributed to the development of Pure Land Sect, Tien-tai Sect, San-lun Sect, etc., as his translated sutras were always taken as their principal readings.

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Six Supernatural Powers in Buddhism

When it comes to understanding the Buddha-Dharma, the teaching of supernatural power is seldom the topic mentioned by most Dharma teachers. In fact, for those who value “scientific proof” as a “rational” way of validating the truth, supernatural power is something to be shunned of at all cost.

Nonetheless, supernatural power is not something so “supernatural” after all because the Buddha actually delivered a Dharma about it in Akankheyya Sutta of the Majjhima-Nikaya.

Supernatural power is actually a naturally occurring by-products of someone who has achieved mastery of the samadhi meditation (single-pointed focus of mental power). Among the six supernatural powers, the first five can be attained through samadhi meditation. Interestingly, the final and last supernatural power – Extinction of Suffering – can only be accomplished through complete internalization of the Buddha’s teachings of the Four Noble Truths and the Lotus Sutra. In other words, if you are able to change poison into medicine by transforming your sufferings into causes of happiness, you are already exhibiting the miracle of supernatural power in the modern world.

Here are the Six Supernatural Powers and how to acquire them:

#1 – The Power of Transformation (Iddhividha)

The Buddha said “If a monk should frame a wish as follows: “Let me exercise the various magical powers, let me being one become multiform., let me being multiform become one, let me become visible, become invisible, go without hindrance through walls, ramparts or mountains as if through air, let me rise and sink in the ground as if in the water, let me walk on the water as if on unyielding ground, let me travel cross-legged through the air liked a winged bird, let me touch and feel with my hand the moon and the sun mighty and powerful though they are, and let me go without my body even up to the Brahma world,” then must he be perfect in the precepts (Sila), bring his thoughts to a state of quiescence (Samadhi), practice diligently the trances (Jhana), attain to insight (Panna) and be frequenter to lonely places.”

#2 – The Power of Celestial Hearing (Dibbasota)

The Enlightened One expounded thus: “If a monk should frame a wish as follows: Let me hear with a divinely clear hearing, surpassing that of men, sounds both celestial and” human, far and near,” then he must be perfect in the precepts, bring his thoughts to a state of quiescence, practise diligently to the trances, attain to insight and be a frequenter to lonely places.

#3 – The Power of Discerning the Minds of Others (Cetopariya)

Omniscient One amplified thus: “If a monk should frame a wish as follows:- “Let me by my own heart investigate and discern the hearts of other beings, the hearts of other men, let me discern a passionate mind to be passionate, let me discern a mind free from passion to be free from passion, let me discern a mind full of hatred to be full of hatred, let me discern a mind free from hatred to be free from hatred, let me discern an infatuated mind to be infatuated, let me discern a mind free from infatuation to be free from infatuation, let me discern an intent mind to be intent, let me discern a wandering mind to be wandering, let me discern an exalted mind to be exalted, let me discern an unexalted mind to be unexalted, let me discern an inferior mind to be inferior, let me discern a superior mind to be superior, let me discern a concentrated mind to be concentrated, let me discern an unconcentrated mind to be unconcentrated, let me discern an emancipated mind to be emancipated, let me discern an unemancipated mind to be unemancipated” then must he be perfect in the precepts etc. (as mentioned above).

This power may be far superior to the highest form of modem thought-reading now largely practised all over the world.

#4 – The Power of Knowing Past Lives (Pubbenivasa)

The All-knowing One further elucidated thus: “If a monk should frame a wish as follows:- Let me call to my mind many previous states of existence, to wit one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, one hundred births, one thousand births, one hundred thousand births, many destructions of a world cycle (Kappa), many renovations of a world cycle, many destructions and many renovations of a world cycle: I lived in such a place, had such a name was of such a family, of such a caste, had such a maintenance, experienced such happiness and such miseries had such a length of life. Then I passed from that existence and was reborn in such a place. There also I had such a name, was of such a family, of such a caste, had such a maintenance, experienced such happiness and such miseries, had such a length of life. Then I passed from that existence and was reborn in such a place. There also I had such a name, was of such a family, of such a caste, had such a maintenance, experienced such happiness and such miseries, had such a length of life. Then I passed from that existence and was reborn in this existence.” Thus let me call to my mind many former states of existence and let me specifically characterise them,” then must he be perfect in the precepts etc.

This power is sorely attributable to the expounding of the “Theory of Rebirth” and ‘Samsara’ by the Buddha for all living beings in the entire Universe.

#5 – The Power of Celestial Vision (Dibba-Cakkhu)

The Blessed One also amplified thus: “If a monk should frame a wish as follows :- “Let me with a divinely clear vision, surpassing that of men, behold beings as they pass from one existence and spring up in another existence, let me discern the base and the noble, the handsome and the ugly, those in a higher state of existence and those in the lower state of existence undergoing the result of their deeds, so that I can know as follows:- ‘Alas! these beings, having been wicked of body, wicked of voice, wicked of mind, slanderers of noble people, wrong in their views, acquirers of false merit under wrong views, have arrived after the dissolution of the body, after death, at a place of punishment, a place of suffering, perdition, hell; or again, these other beings, having been righteous of body, righteous of voice, righteous of mind, not slanderers of noble people, right in their views, acquirers of merit under right views, have arrived, after the dissolution of the body, after death, at a place of happiness, a heavenly world.” Thus let me with a divinely clear vision, surpassing that of men, discern beings as they pass from one existence and spring up in another existence; let me discern the base and the noble, the handsome and the ugly, those in a higher state of existence and those in a lower state of existence undergoing the result of their deeds,” then he must be perfect in the precepts etc. This refers to the power of knowing the ‘Law of Karma’.

#6 – The Power of Extinction of Suffering  (Asavakkhaya)

The Compassionate One further illustrated thus:

“If a monk should frame a wish as follows;- Let me through destruction of depravity, in the present life and in my own person, attain to freedom from depravity, to deliverance of the mind, to deliverance by wisdom, then he must be perfect in the precepts (Sila) and bring his thoughts to a state of quiescence, (Samadhi) practise diligently the trances (Jhana), attain to insight (Panna) and be a frequener of lonely places.”

It must, however, be understood that the Buddha did not consider every trance to be necessarily good, for it must aim at the right end. He, however, realised that there were those who devoted to yogic exercises to acquire supernatural powers. So the Buddha refined the practice by telling them that even such powers could be acquired only through the practice of righteousness and wisdom. ( Akankheyya Sutta, S. B. E. Vol. XI, ) Acquisition of supernatural powers does not confer any spiritual advantage. It was for this reason that the Buddha forbade his disciples to work miracles for display. Here it would not be out of place to mention that the yogic beliefs of Buddhism are not to be seen clearly in the Lamaism of Tibet. Craving for supernatural powers and taking delight therein after acquirement do not help us to free ourselves, from lust, hatred and ignorance. This has to be guarded against by those striving in the path of holiness for final liberation only and nothing else.

This Asavakkhaya is the most important of all being the knowledge or the way for complete elimination of both physical sufferings and mental defilements, thereby reaches the ultimate goal of life (Nibbana). To know its original meaning, the word ‘Asavakkhaya” is derived from Asava (A+Sru corresponding to Sanskrit Asrava. cp. Asrava) i.e. certain specified ideas which intoxicate the mind; and the word Khaya denotes extinction. Thus freedom from “Asavas” constitutes Arahatship and the fight for extinction of Asavas forms one of the main duties of a human being.

The four kinds of Asavas may briefly be enumerated as follows:-

(1) Kammasava – Sensuality (craving for sensual pleasures)

(2) Bhavasava – Rebirth (lust for life)

(3) Ditthisava – Speculation (Random mental view)

(4) Avijjasava – Ignorance (Without knowledge of what is right and what is wrong).

In short, if you practice the Eightfold Paths to transform sufferings into happiness, you are already displaying your supernatural power in your daily life.

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Dhammapada: The Story of Matthakundali

While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (2) of this book, with reference to Matthakundali, a young Brahmin. Matthakundali was a young brahmin, whose father, Adinnapubbaka, was very stingy and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship. When his son fell ill, no physician was consulted, until it was too late. When he realized that his son was dying, he had the youth carried outside on to the verandah, so that people coming to his house would not see his possessions.

On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Matthakundali lying on the verandah. So when entering Savatthi for alms-food with his disciples, the Buddha stood near the door of the brahmin Adinnapubbaka. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world.

From his celestial abode the young Matthakundali, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tavatimsa world and also urged him to approach and invite the Buddha to a meal. At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Matthakundali should appear in person; Matthakundali soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tavatimsa world. Then only, the audience became convinced that the son of the brahmin Adinnapubbaka by simply devoting his mind to the Buddha had attained much glory.

Then the Buddha spoke in verse as follows:

Dhammapada Verse 2: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.

At the end of the discourse Matthakundali and his father Adinnapubbaka attained Sotapatti Magga and Sotapatti Phala. Adinnapubbaka also donated almost all his wealth to the cause of the Buddha’s Teaching.

Source: Dhammapada

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8 Jhanas from the Pali Canon

The jhanas are altered states of consciousness which are produced from periods of strong concentration. Although not enlightenment experiences, they do provide much needed experience into the Path and explain much of the cosmology in an experiential way. For example, each jhana tends to correspond to one or more heavenly realms in the cosmology. By attaining different levels of jhana, the meditator increases the likelihood of being re-born to a heavenly plane of existence. If you pass away while meditating at one of the jhanic levels, you will be re-born to that heavenly existence. If you pass away when you are not in a meditation session, but have attained to a certain level of jhana in the past, you can still be re-born to one of those heavenly planes.

To reach the jhanic states of the four jhanas and the five immaterial, formless realms, one must choose a meditation subject and use one-pointedness concentration. The subject can be a devotional statue, a colored disc, or simply your breath. As opposed to insight meditation or vipassana, in this meditation you focus all your attention on your subject. The background views and noises must remain only part of the background. You concentrate on your subject with eyes sometimes open and then closed. When your eyes are closed, look for the after-image of your meditation subject in your mind. Eventually you will reach a high state of concentration with all of the five hindrances gone from your mind. The five hindrances are not permanently extinguished, but gone for the meditation to allow the entry to jhanic states.

When your mind state is free of the five hindrances and your concentration is especially strong you enter the first jhana of pleasant sensations. It takes much practice and remember patience is very important. You may not experience your first jhanic state until many years of practice.

There is no exact title of each level of jhana (except for the formless realms), but some terms have been used here to help differentiate from one level to the next. As you reach each jhanic level, your mind will be tempted to remain at the previous jhanic state. Simply keep a balanced mind with no clinging to the pleasant or unpleasant and you will progress to the higher levels. The nine levels of jhana are:

1. Delightful Sensations
2. Joy
3. Contentment
4. Utter peacefulness
5. Infinity of space
6. Infinity of consciousness
7. No-thingness
8. Neither perception nor non-perception

Rupa Jhanas

#1 – Delightful Sensations 

“There is the case where a monk — quite secluded from sense desires, secluded from unwholesome states of mind — enters and remains in the first Jhana which is with initial and sustained thinking and is filled with rapture and happiness born of seclusion. He drenches, steeps, saturates, and suffuses his body with this rapture and happiness so that there is no part of his entire body not suffused with rapture and happiness.”Just as if a skilled bath attendant or his apprentice would pour soap powder into a metal basin and knead it together, sprinkling it again and again with water, so that the ball of soap powder would be filled with moisture, encompassed by moisture, pervaded by moisture inside and out, yet would not drip; even so, the monk drenches, steeps, saturates, and suffuses his body with the rapture and happiness born of seclusion so that there is no part of his entire body not suffused with rapture and happiness.

#2 – Joy

“Further, with the stilling of initial and sustained thinking, by gaining inner tranquillity and unification of mind, he enters and remains in the second Jhana which is free from initial and sustained thinking and is filled with rapture and happiness born of concentration. He drenches, steeps, saturates, and suffuses his body with this rapture and happiness so that there is no part of his entire body not suffused with rapture and happiness.”Just like a lake with spring-water welling up from below, having no inflow from east, west, north, or south, and with the skies [not?] periodically supplying it with rain, so that the cool spring-water welling up from below would permeate and pervade, suffuse and fill that lake with cool water, there being no part of the lake not suffused with cool water; even so, the monk drenches, steeps, saturates, and suffuses his body with the rapture and happiness born of concentration so that there is no part of his entire body not suffused with rapture and happiness.

#3 – Contentment

“Further, with the fading away of rapture, remaining imperturbable, mindful, and clearly aware, he enters the third jhana and experiences within himself the joy of which the Noble Ones declare, “Happy is he who dwells with equanimity and mindfulness.” He drenches, steeps, saturates, and suffuses his body with this happiness free from rapture so that there is no part of his entire body not suffused with happiness.”Just as in a blue-, white-, or red-lotus pond, there may be some of the lotuses which, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips so that no part of those lotuses is not suffused with cool water; even so, the monk drenches, steeps, saturates, and suffuses his body with this happiness free from rapture so that there is no part of his entire body not suffused with happiness.

#4 – Utter Peacefulness

“Further, with the abandoning of pleasure and pain — as with the earlier disappearance of joy and sorrow — he enters and remains in the fourth Jhana which is beyond pleasure and pain; and purified by equanimity and mindfulness. He sits, suffusing his body with a pure, bright awareness, so that there is nothing of his entire body not suffused by pure, bright awareness.”Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, suffusing his body with a pure, bright awareness so that there is no part of his entire body not suffused by pure, bright awareness.”Anguttara Nikaya 5.28

Arupa Jhanas

#5 – Infinity of Space

“With the complete transcending of bodily sensations, with the disappearance of all sense of resistance, and not heeding perceptions of diversity, thinking, ‘space is infinite,’ one enters and remains in the Sphere of Infinite Space.

#6 – Infinity of Consciousness

“With the complete transcending of the Sphere of Infinite Space, thinking, ‘consciousness is infinite,’ one enters and remains in the Sphere of Infinite Consciousness.

#7 – Nothingness

“With the complete transcending of the Sphere of Infinite Consciousness, thinking, ‘There is no-thing,’ one enters and remains in the Sphere of No-thingness.

#8 – Neither Perception nor Non-Perception 

“With the complete transcending of the Sphere of No-thingness, one enters and remains in the Sphere of Neither Perception nor Non-perception.”Digha Nikaya 15

Adapted from a chapter from Buddha’s Lists book by David N. Snyder, Ph.D.)

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Tibetan Buddhist Prayers

Prayer is not a mindless, mechanical repetition of sutras or chanting of sutras; it is an opening of our hearts to connect and communicate with our Buddha nature.

A successful meditation session, be they silent seated meditation or dynamic vocal chanting, hinges upon our state of mind. Thus, words of prayer serve as a reminder of our purpose and goal of our meditation session, which is critical in creating the cause for whatever we are praying for ot occur in the future.

The following are Tibetan Buddhist prayers to be said at the beginning and before ending of a meditation session:

Prayers to be said at the start of a meditation session:

#1 – Prayer of refuge and bodhichitta

I go for refuge until am enlightened

To the Buddha, the Dharma, and the Supreme Assembly

By my practice of giving and other perfections,

May I become a Buddha to benefit all sentient being,. (3 times)

#2 -The four immeasurable thoughts

May all sentient beings have happiness and the causes of happiness;

May all sentient beings be free from suffering and the causes of suffering;

May all sentient beings be inseparable from the happiness that is free from suffering;

May all sentient beings abide in equanimity,

Free from attachment and anger that hold some close and others distant.

#3 – Refuge in the guru

The guru is Buddha,

The guru is Dharma,

The guru is Sangha, also;

The guru is the creator of all (happiness);

To all gurus I go for refuge (3 times)

#4 – The seven limbs

Reverently, I prostrate with my body, speech, and mind;

I present clouds of every type of offering, actual and imagined;

I declare all my negative actions accumulated since beginningless time

And rejoice in the merit of all holy and ordinary beings.

Please, remain until the end of cyclic existence

And turn the wheel of Dharma for living beings

I dedicate my own merits and those of all others to the great enlightenment.

Prayers to be said at the conclusion of a meditation session

#5 – Dedication of merit

Due to the merits of these virtuous actions

May I quickly attain the state of a guru-Buddha

And lead all living beings, without exception,

Into that enlightened state.

#6 – Bodhichitta prayer

May the supreme jewel bodhichitta

That has not arisen, arise and grow;

And may that which has arisen not diminish

But increase more and more.

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Buddha’s Teachings in the Pali Canon: Eight Factors that Result in Material and Spiritual Happiness

Shakyamuni Buddha’s teachings documented in the Pali Canon are exceptionally practical and relevant for lay Buddhist practitioners to lead rewarding and fulfilling lives.

In AN 8.54 Dighajanu Sutta: Conditions of Welfare, a wealthy lay Buddhist called Vyagghapajja sought the Buddha’s advice on how to have weal and happiness as a lay Buddhist practitioner in this and future lifetimes.

The Buddha then taught him the Eight Factors that will result in material and spiritual happiness. There for four factors that result in material happiness and four factors that result in spiritual happiness.

So, what are the Eight Factors? Let us learn directly from AN 8.54 Dighajanu Sutta: Conditions of Welfare itself:

Four Factors that Result in Material Happiness

Factor #1: Persistent Effort

“Herein, Vyagghapajja, by whatsoever activity a householder earns his living, whether by farming, by trading, by rearing cattle, by archery, by service under the king, or by any other kind of craft — at that he becomes skillful and is not lazy. He is endowed with the power of discernment as to the proper ways and means; he is able to carry out and allocate (duties). This is called the accomplishment of persistent effort.

Factor #2: Watchfulness

“Herein, Vyagghapajja, whatsoever wealth a householder is in possession of, obtained by dint of effort, collected by strength of arm, by the sweat of his brow, justly acquired by right means — such he husbands well by guarding and watching so that kings would not seize it, thieves would not steal it, fire would not burn it, water would not carry it away, nor ill-disposed heirs remove it. This is the accomplishment of watchfulness.

Factor #3: Good Friendship

“Herein, Vyagghapajja, in whatsoever village or market town a householder dwells, he associates, converses, engages in discussions with householders or householders’ sons, whether young and highly cultured or old and highly cultured, full of faith (saddha), full of virtue (sila), full of charity (caga), full of wisdom (pañña). He acts in accordance with the faith of the faithful, with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise. This is called good friendship.

Factor #4: Balanced Livelihood  

“Herein, Vyagghapajja, a householder knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.

“Just as the goldsmith, or an apprentice of his, knows, on holding up a balance, that by so much it has dipped down, by so much it has tilted up; even so a householder, knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.

Four Factors that Result in Spiritual Happiness

Factor #5: Faith   

“Herein a householder is possessed of faith, he believes in the Enlightenment of the Perfect One (Tathagata): Thus, indeed, is that Blessed One: he is the pure one, fully enlightened, endowed with knowledge and conduct, well-gone, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, all-knowing and blessed. This is called the accomplishment of faith.

Factor #6: Virtue

“Herein a householder abstains from killing, stealing, sexual misconduct, lying, and from intoxicants that cause infatuation and heedlessness. This is called the accomplishment of virtue.

Factor #7: Charity

“Herein a householder dwells at home with heart free from the stain of avarice, devoted to charity, open-handed, delighting in generosity, attending to the needy, delighting in the distribution of alms. This is called the accomplishment of charity.

Factor #8: Wisdom

“Herein a householder is wise: he is endowed with wisdom that understands the arising and cessation (of the five aggregates of existence); he is possessed of the noble penetrating insight that leads to the destruction of suffering. This is called the accomplishment of wisdom.

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