using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Winter 2005
buddhadharma| 57 |winter 2005 Sayadaw U Silananda (1927–2005) waS the SpiritUal adviSor of the theravada BUddhiSt Society of america and the foUnding aBBot of the dhammananda vihara in half moon Bay, california. he paSSed away in aUgUSt, at the age of Seventy- eight. for more on hiS life, See mahaSangha newS, page 87. In Mahasi Sayadaw’s book To Nibbana via the Noble Eightfold Path, he wrote: At the beginning of the stage where concen- tration becomes strong enough for the men- tal hindrances to disappear, when purity of mind begins to arise, one comes to know, or see distinctly, the matter that is noted and the mind that notes. When one notes rising, one knows clearly that what rises is one thing and what notes the rising is another. When one notes falling, one knows that what falls is one thing and what notes the falling is another. In the same way when noting lift- ing, stepping, and putting down while walk- ing, one knows clearly that what is noted is one thing and what notes is another. In this way, one distinctly knows the matter which is known and the mind which notes. And that knowing is not by imagining, but it is distinct and clear understanding through just observing without imagining. Here Sayadaw described how a yogi comes to see mind and matter clearly. When you practice vipassana meditation, everything that is evident in the present moment is the object of medita- tion. The past and future are not here. However much you try to watch them, you will not see them clearly. And if you don’t see them clearly, you cannot see their characteristics. If you think of what will happen in the future, you are dis- tracted. When you are distracted, you cannot note the present object clearly. If you do not see the present clearly, concentration and understanding cannot develop. That is why people can spend a lot of time, maybe days or weeks, and not make progress in their practice. A past object cannot be observed. However much you may recall it to your mind, you do not see it clearly and cannot see its characteristics. As for objects that are to come, since they are not yet here, you cannot observe them, so you can- not understand their true nature. Only the object (Facing page) TV-Buddha, 1974 Nam June Paik Closed TV-circuit with Japanese Buddha statue at the present moment lends itself to observation, investigation, or comprehending. And that object at the present moment includes your thoughts, emotions, sensations in the body, the rising and falling of the abdomen, breathing in and out, and so forth. In vipassana practice, you make note of the objects that are evident in the present moment; you try to be mindful of these objects in order to understand them fully. When you make note of rising or falling, for example, you do so to under- stand the rising movement and the falling move- ment fully, not to do anything with it. And when you note pain, it is not to get rid of pain, but to understand that pain fully. Full understanding means understanding what the objects are, understanding that they are impermanence, suffering, and no soul. Full under- standing includes removing or abandoning wrong notions regarding the object. When you first prac- tice vipassana meditation, you try to be mindful of the object in the present. But in the beginning, your mind may not be on the meditation object alone. Your mind may wander here and there quite often. That is because your concentration is weak. You cannot keep the mind where you want it to be. It goes here and there. But with perseverance and with patience, you continue on, and a time will come when your mind is only on the meditation object. Even if there is wandering, you can catch it right away. You will not be taken away by this wandering for ten sec- onds or for thirty seconds. You will be able to catch it right away. You may even be able to stop it before it occurs. That is possible with practice. When your mind can be on the meditation object most of the time, your mind is said to have gained concentration. Every object is presented to you via the six sense doors. Although there may be different objects at different moments, the mindfulness or concentration is also always there on the side – in every moment. You have object A and then mind- STedelijkMUSeUM,aMSTerdaM