METHOD FOR ONE WHO HAS NOT YET SEEN THE DHAMMA SPHERE

While contemplating the preliminary sign (parikamma-nim- itta) by imagining a bright sphere, one concentrates the mind [vi- sion, memory, thought and recognition] to stop still at the center-of- the-center at the center of the body [Position Seven] and mentally recites “Sammā Arahang” focused at the center of the transparent spot at the center of the bright sphere at the center of the body. When the mind becomes still and calm a bright sphere arises at the center of the body. Then, one feels tranquil and peaceful because the mind stops still, released from distractions, and detached from external objects [images, sounds, odors, tastes and touch]. When the mind becomes concentrated, it focuses on the preliminary sign and then attains the learning sign (uggaha-nimitta) and counterpart sign (paibhāga-nimitta) respectively. The mind [vision, memory, thought and recognition] becomes more stable and tranquil and the sphere becomes brighter. At this stage, even though the Dhamma Sphere has not yet arisen, the mind experiences happiness with an

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external object which is the nimitta [the bright sphere]. When the mind becomes more concentrated, it stops fi rmly still and detach- es from the nimitta. Then, there arises more refi ned happiness due to being free of external objects. Without external objects the mind experiences greater happiness than ever before.

When the mind stops even more still and fi rm, one attains the counterpart sign. The mind at the center of the Dhamma Sphere detaches from the counterpart sign, falls back to Position Six [at the navel level] and disappears. A new Sphere of Consciousness or mind conditioned by merit formation (puññābhi-sakhāra) such as generosity (dāna), morality (sīla) and concentration (bhāvanā) aris- es at Position Seven. This new sphere is more refi ned than the pre- vious. One experiences happiness that is much more refi ned, due to being free of external objects. The old Sphere of Consciousness or mind was, in fact, distracted and painful. Lord Buddha declared, “Natti santipara sukha – No happiness is greater than calmness of mind [the mind stopping still] (Khuddaka-nikāya, 25/25/42).”

The meditator concentrates the mind [vision, memory, thought, and cognition] to stop still at the center-of-the-center of the Dhamma Sphere that governs the Body. When the mind is properly concentrated, the center expands itself. The old Sphere of Conscious- ness falls back to Position Six and the Spheres of Sīla, Samādhi, Paññā, and Vimutti appear one by one. Each of them further purifi es body, speech and mind to become more refi ned and subtle than be- fore. Finally, the Sphere of Vimutti-ñāa-dassana (Insight) arises. It is even much more refi ned.

The meditator brings the mind to stop still at the center of the Sphere of Vimutti-ñāa-dassana (Insight). When the mind is properly concentrated, the center expands itself and there will ap- pear the refi ned Human Body. It is transparent and more beautiful than the crude Human Body, sitting in meditation position, facing the same direction as the meditator.

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The meditator lets go of the crude body and becomes the refi ned body. Giving up attachment of the crude Human Body, he makes himself become the refi ned Human Body. Then, the medi- tator brings the mind to stop still at center of the Dhamma Sphere of the refi ned Human Body. The Spheres of Sīla, Samādhi, Paññā, and Vimutti and Vimutti-ñāa-dassana will arise one by one until the sphere, the body and its supporting disk become the most re- fi ned. The meditator, then, experiences the feelings-in- the-feelings of the refi ned Human Body. These are much happier than the feel- ings of the crude Human Body, which were actually painful, due to not depending on external objects. Also, the Mind-in-the-Mind of the refi ned Human Body is much more focused or one-point- ed (ekaggatā) and much purer than that of the crude Human Body. One continues in this same way through more and more refi ned bodies to the most refi ned Dhammakāya.

As the mind of each Dhammakāya becomes more and more one-pointed, the mind becomes more and more neutral – nei- ther pleasant nor painful – due to being free of external objects. The mind becomes pure of the fi ve hindrances, gentle and workable for the development of supernormal powers (abhiññā) and transcen- dental knowledge (vijjā) leading to realization of the Three Univer- sal Characteristics of all compound phenomena and the Four No- ble Truths.

The more refi ned the Dhammakāya, the better the mind or Ñāa-rattana [vision, memory, thought and cognition] which arises to replace the unwholesome mind of the worldly bodies-in- bodies. This enables one to reach the pure virtues of Noble Disciples from gotrabhū-ñāa (change-of-lineage knowledge) to Buddha-dham- ma which is purer and more perfect. As a result, transcendental knowledge (vijjā) develops and enables one to overcome ignorance (avijjā), the root of all suffering. In accordance with one’s level of attainment, one can attain the noble paths and fruits, thoroughly comprehend the Four Noble Truths, and reach Nibbāna.

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One who reaches, sees, knows and becomes the bodies-in- the-body, feelings-in-the-feelings, minds-in-the-mind and dhamma- in-the-dhamma inside [in refi ned bodies] and outside [in others’crude body] to the most refi ned level, can discern feelings-in-the-feelings which are happy, painful or neutral, either with or without external objects, as impermanent, suffering and non-self. This is insight wis- dom (vipassanā-paññā) leading to the thorough comprehension of the Four Noble Truths which is supra-mundane wisdom (lokuttara- paññā) and the Supra-mundane paths, fruits and Nibbāna.

In document Samatha Vipassana Meditation (Page 142-145)