The Real Values of True Buddhist Meditation

by Thray Sithu Sayagyi U Ba Khin

In December 1961, the Prime Minister of the State of Israel, David Ben Gurion, visited Burma. A delegation of Israeli press representatives also came to Burma to report on this event. Sayagyi was invited to address a gathering of these journalists, who were invited to tea at the International Meditation Centre. Those who attended the talk were already acquainted with the booklet "What Buddhism Is" by Sayagyi.

From discussions with one of the journalists prior to the talk, Sayagyi concluded that the Israelis were more interested in the present values of Buddhist meditation than in what would be gained in an afterlife. Accordingly, he named his paper "The Real Values of True Buddhist Meditation," and drew from the wealth of his own personal experiences, and those of his students, to illustrate this point. Included was an extensive set of charts, graphs and examples drawn from Sayagyi's active career in government service, demonstrating the productive potential of a calm and balanced mind. Presented here is the slightly abridged introductory portion of the paper, which was published by the Buddha S±sana Council Press, Rangoon, in 1962.

Preface

Man needs rest and peace of mind, which means and includes living a full life. The best means of attaining the real peace of mind is meditation.

The main object of Buddhist meditation is the realization of the ultimate goal of life leading to nirvana. Experience, however, proves that the process of meditation inevitably involves the importance of the two aspects of present-day life, namely, acquisition of mental equilibrium and of physical fitness.

A man who has undergone courses of Buddhist meditation is able to make quick decisions, correct and sound judgment and concerted effort - mental capabilities which definitely contribute to success in life. And at the same time, by the same process of purification of mind, the physical body becomes cleansed and physical fitness is ensured. To attain these objectives, the correct method or technique of meditation is essential.

Herein lies the simple and yet efficient technique of U Ba Khin, who is the founder of the International Meditation Centre, which is, so far as experience goes, one of the best of all meditation centres.

Those who are willing to enjoy a full life involving mental bliss of peace and physical wellbeing without, of course, dedicating themselves to self [importance] , are well-advised to visit the centre and take a course under his guidance.

- Lun Baw
(Chairman, Public Service Commission, Burma)

The Foundation of a Buddhist

A Buddhist is a person who takes refuge in the Buddha, the Dhamma and the Saªgha.

We have four categories of Buddhists, namely:

1. bhaya (a Buddhist because of danger);

2. l±bha (a Buddhist because of need for gratification) ;

3. kula (a Buddhist because of birth) ;

4. saddh± (a Buddhist because of faith) .

Buddhists may be further divided into two classes, namely:

1. those who intend to make a bid for release in this very life;

2. those who are just accumulating the virtues (p±ram²) with a view to becoming:

a) Buddha (enlightened person; one who has discovered the way to liberation, has practised it, and has reached the goal by his own efforts) ;

b) Pacceka Buddha ( "lone" or "silent" Buddha, who is unable to teach the way he has found to others);

c) agga s±vaka (chief disciples) ;

d) mah± s±vaka (leading disciples);

e) arahat (liberated being; one who has destroyed all his mental impurities)

For the consummation of the vow to become a Buddha, pacceka Buddha, and so on, the length of time that is required for the accumulation of virtues is roughly:

1. For
(a) Viriy±dhika Buddha: sixteen asaªkheyyas and one hundred thousand kappas (world cycles) .
(b) Saddh±dhika Buddha: eight asaªkheyyas and one hundred thousand kappas.
(c) Paññ±dhika Buddha: four asaªkheyyas and one hundred thousand kappas.

2. For a Pacceka Buddha: two asaªkheyyas and one hundred thousand kappas.

3. For an agga s±vaka: one asaªkheyya and one hundred thousand kappas.

4. For a mah± s±vaka: one hundred thousand kappas.

5. For an arahat: one hundred to one thousand kappas or thereabouts.

The predominating factor of viriy±dhika, is effort; of saddh±dhika, faith; of paññ±dhika, wisdom.

Once a person becomes a Buddhist, he acquires the seed of Buddha-Dhamma which he is to develop according to his capacity. Every Buddhist is expected to walk on the Noble Eightfold Path to attain the goal of nibb±na in his capacity as a Buddha or a pacceka Buddha, or agga s±vaka, etc.

Amongst those who intend to make a bid for release in the same lifetime, there are four types of individuals, namely:

1. uggh±titaññu

2. vipañcitaññu

3. neyya

4. padaparama

An uggh±titaññu is an individual who encounters a Buddha in person and who is capable of attaining the holy path and holy truth through the mere hearing of a short discourse.

A vipañcitaññu is an individual who can attain the Path and the Fruits only when a discourse is expounded to him at some considerable length.

A neyya is an individual who has not the capability of attaining the Path and the Fruits through the hearing of either a short or long discourse, but who must make a study of the teachings and practise the provisions contained therein for days, months and years in order that he may attain the Path and the Fruits.

In this connection, to a question raised by Bodhi R±jakum±ra, Buddha said:

"I cannot say what exactly should be the time for the complete realization of the truth. Even assuming that you renounce the world and join the order of my Saªgha, it might take you seven years or six years or five years or four years or three years or two years or one year as the case may be. Nay, it can be six months or three months or two months or one month. One the other hand, I do not also discount the possibility of attainment of arahat-ship in a fortnight or seven days or in one day or even in a fraction of a day. It depends upon so many factors. "

A padaparama is an individual who, though he encounters a Buddha s±sana (era when Buddha's teachings are available), and puts forth the utmost possible effort in both the study and practice of the Dhamma, cannot attain the Paths and the Fruits within this lifetime. All that he can do is to accumulate habits and potentials. Such a person cannot obtain release from sa½s±ra (the cycle of rebirth) within his lifetime. If he dies while practising samatha for sam±dhi (calm), or Vipassana for paññ± (insight), and secures rebirth either as a human being or a deva in his next existence, he can attain the Path and the Fruits in that existence within the present Buddha s±sana, which is to last for five thousand years from the date of the passing away of the Buddha into mah± parinibb±na (final great extinction, freedom from suffering).

It is therefore to be assumed that only those quite matured in the accumulation of virtues (p±ram²), such as those of the four types of individuals referred to above, will be inclined to make that bid for release and take seriously to courses of Buddhist meditation. As a corollary, we have no doubt that whoever is determined to follow strictly and diligently the Noble Eightfold Path through a course of Buddhist meditation under the guidance of a qualified teacher, is an individual of either a neyya or padaparama type.

The Essence of Buddha-Dhamma

The Buddha-Dhamma is subtle, deep, and difficult to understand. It is by strictly and diligently following the Noble Eightfold Path that one can:

1. come to the realization of the truth of suffering or ill,

2. annihilate the cause of suffering and then

3. come to the end of it.

Only the accomplished saint, only the arahat, can fully understand the truth of suffering or ill. As the truth of suffering is realized, the causes of suffering become automatically destroyed, and so, one eventually comes to the end of suffering or ill. What is most important in the understanding of the Buddha-Dhamma is the realization of the truth of suffering or ill through a process of meditation in accordance with the three steps of s²la, sam±dhi and paññ± of the Noble Eightfold Path. As the Buddha put it:

"It is difficult to shoot from a distance, arrow after arrow, through a narrow keyhole and miss not once. It is more difficult to shoot and penetrate with the tip of a hair, split a hundred times, a piece of hair similarly split. It is still more difficult to penetrate to the fact that 'all this is suffering or ill. ' "

He, who has by the practice of Buddha-Dhamma passed into the four streams of sanctity and enjoyed the four fruitions, can appreciate the six attributes of the Dhamma, namely:

1. The Dhamma is not the result of conjecture or speculation, but the result of personal attainments, and it is precise in every respect.

2. The Dhamma produces beneficial results here and now for those who practise it in accordance with the techniques evolved by the Buddha.

3. The effect of Dhamma on the person practising it is immediate in that it has the quality of simultaneously removing the causes of suffering with the understanding of the truth of suffering.

4. The Dhamma can stand the test of those who are anxious to do so. They can know for themselves what the benefits are.

5. The Dhamma is part of one's own self, and is therefore susceptible of ready investigation.

6. The fruits of Dhamma can be fully experienced by the eight types of noble disciples, namely:

a) one who has attained the first path of sanctity, called sot±patti magga;

b) one who has attained the first fruition of sanctity, called sot±patti phala;

c) one who has attained the second path of sanctity, called sakad±g±mi magga;

d) one who has attained the second fruition of sanctity, called sakad±g±mi phala;

e) one who has attained the third path of sanctity, called an±g±mi magga;

f) one who has attained the third fruition of sanctity, called an±g±mi phala;

g) one who has attained the fourth path of sanctity called arahatta magga;

h) one who has attained the fourth fruition of sanctity and thus becomes an arahat.

On The Path (Training at the Meditation Centre)

Whoever is desirous of undergoing a course of training in Buddhist meditation must go along the Noble Eightfold Path. This Noble Eightfold Path was laid down by Buddha in his first sermon to the five ascetics (pañca vaggiy±) as a means to the end, and all that is necessary for the student is to follow strictly and diligently the three steps of s²la, sam±dhi, and paññ±, which form the essence of the said Noble Eightfold Path.

S²la (precepts)

1. right speech

2. right action

3. right livelihood

Sam±dhi (concentration of mind)

4. right exertion

5. right attentiveness

6. right concentration

Paññ± (wisdom-insight)

7. right contemplation

8. right understanding

S²la

For the first step, i.e., s²la, the student will have to maintain a minimum standard of morality by way of a promise to refrain from killing sentient beings, stealing others' property, committing sexual misconduct, telling lies and taking intoxicating drinks. This promise is not, I believe, detrimental to any religious faith. As a matter of fact, we have noticed good moral qualities in foreigners who come to the centre for courses of meditation, and a promise of this kind was of no moment to them.

Sam±dhi

This is the second step for the development of the power of concentration to one-pointedness of mind. It is a way of training the mind to become tranquil, pure, and strong, and therefore forms the essence of religious life, whether one be a Buddhist, a Jew, a Christian, a Hindu, a Muslim, or a Sikh. It is, in fact, the greatest common denominator of all religions. Unless one can get the mind freed from the impurities (n²varaºa) and develop it to a state of purity, he can hardly identify himself with the Brahm± or God. Although different methods are used by people of different religions, the goal for the development of mind is the same, i.e., a perfect state of physical and mental calm. The student at the centre is helped to develop the power of concentration to one-pointedness by being encouraged to focus his attention to a spot on the upper lip at the base of the nose, synchronizing the inward and outward motion of respiration with silent awareness of in-breath and out-breath.

Whether the induction of life is from the mental forces (saªkh±ra) of one's own actions as in Buddhism, or from God as in Christianity, the symbol of life is all the same. It is the rhythm, pulsation, or vibration latent in man. Respiration is, in fact, a reflection of this symbol of life. In the Anapana meditation technique (i.e, that of respiration mindfulness) which is followed at the centre, one great advantage is that the respiration is not only natural, but also available at all times for the purpose of anchoring one's attention to it, to the exclusion of all other thoughts. With a determined effort to narrow down the range of thought waves firstly to the area around the nose with respiration mindfulness and gradually with the wavelength of respiration becoming shorter and shorter to a spot on the upper lip with just the warmth of the breath, there is no reason why a good student in meditation should not be able to secure the one-pointedness of mind in a few days of training.

There are always pointers to the progress of this meditation when steered in the right direction, by way of symbols which take the form of something "white" as opposed to anything "black." Rather, they are in the form of clouds or cotton wool, and sometimes in shapes of white as of smoke or cobwebs or a flower or disc; but when the attention becomes more concentrated, they appear as flashes or points of light or as a tiny star or moon or sun. If these pointers appear in meditation (of course with eyes closed), then it should be taken for granted that sam±dhi is being established.

What is essential, then, for the student is to try after each short spell of relaxation to get back to sam±dhi with the pointer of "light" as quickly as possible. If he can do this, he is quite ready to be switched on to Vipassana meditation to gain insight into the ultimate truth and enjoy the great peace of nibb±na. If he is able to focus his attention to one point at the base of the nose with a minute point of light remaining stationary for some time, it is all the better, because at that time he reaches the upac±ra sam±dhi or "neighbourhood concentration. "

"Mind is intrinsically pure," said the Buddha. "It becomes polluted, however, by the absorption of impurities (akusala forces)." In the same way as salt water can be distilled into pure water, so also a student in Anapana meditation can eventually get his mind distilled of impurities and brought to a perfect state of purity.

Paññ±

Paññ± means insight into what is true of nature and is realized only when one has attained the Paths of sanctity (magga) and enjoyed the Fruits (phala) of his endeavours in Buddhist meditation. Meditation is inseparable from the development of the power of mind towards sam±dhi and the intimate study of what is true of nature towards the realization of the truth.

When the student has reached a certain level of sam±dhi, preferably the upac±ra sam±dhi, the course of training is changed to Vipassana or insight. This requires the use of the powerful lens of sam±dhi already developed and involves an examination of the inherent tendencies of all that exists within one's own self. He is taught to become sensitive to the ongoing processes of his own organism, which in other words are atomic reactions ever taking place in all living beings. When the student becomes engrossed with such sensations, which are the products of nature, he comes to the realization, physically and mentally, of the truth that his whole physical being is after all a changing mass. This is the fundamental concept of anicca in Buddhism - the nature of change that is ever taking place in everything, whether animate or inanimate, that exists in this universe. The corollary is the concept of dukkha - the innate nature of suffering or ill - which becomes identified with life. This is true because of the fact that the whole structure of a being is made up of atoms (kal±pas in Buddhism) all in a state of perpetual combustion.

The last concept is that of anatt±. You call a "substance" what appears to you to be a substance. In reality there is no substance as such. As the course of meditation progresses, the student comes to the realization that there is no substantiality in his so-called self, and there is no such thing as the core of a being. Eventually he breaks away the egocentrism in him - both in respect to mind and body. He then emerges out of meditation with a new outlook - ego-less and self-less - alive to the fact that whatever happens in this universe is subject to the fundamental law of cause and effect. He knows with his inward eye the illusory nature of the separate self.

The Fruits of Meditation

The fruits of meditation are innumerable. They are embodied in the discourse on the advantages of a samaºa's life (S±maññaphala Sutta). The very object of becoming a samaºa or monk is to follow strictly and diligently the Noble Eightfold Path and enjoy not only the Fruits (phala) of sot±patti, sagad±g±mi, an±g±mi and arahata, but also to develop many kinds of faculties. A layman who takes to meditation to gain insight into the ultimate truth, also has to work in the same way; and if his potentials are good, he may also enjoy a share of those fruits and faculties.

Only those who take to meditation with good intentions can be assured of success. With the development of the purity and the power of the mind backed by the insight into the ultimate truth of nature, one might be able to do a lot of things in the right direction for the benefit of mankind.

Buddha said:

"O monks, develop the power of concentration. He who is developed in the power of concentration sees things in their true perspective."

This is true of a person who is developed in sam±dhi. It must be all the more so in the case of a person who is developed not only in sam±dhi but also in paññ± (insight) .

It is a common belief that a man, whose power of concentration is good and can secure a perfect balance of mind at will, can achieve better results than a person who is not so developed. There are, therefore, definitely many advantages that accrue to a person who undergoes a successful course of training in meditation, whether he be a religious man, an administrator, a politician, a businessman or a student.

My own case may be cited as an example. If I have to say something here about myself, it is with a sincere desire and with no other motive whatsoever, to illustrate just what practical benefits can accrue to a person practising Buddhist meditation. The events are factual and, of course, one cannot deny the facts.

These are as follows:

I took up Buddhist meditation seriously from January 1937. My life sketch in "Who is Who" of the Guardian Magazine, December 1961 gives an account of the duties and responsibilities of government, which I have been discharging from time to time. I retired from the service of government from 26 March 1953 on attaining the age of fifty-five years, but was re-employed as from that date until now in various capacities, most of the time holding two or more separate posts equivalent to those of heads of departments. At a time I was holding three separate sanctioned appointments of the status of head of a department for nearly three years, and on another occasion four such sanctioned posts simultaneously for about a year.

In addition, there were also a good number of special assignments either as member of standing committees in the departments of Prime Minister and National Planning or as chairman or member of ad hoc committees.

Dr. Elizabeth K. Nottingham in her paper entitled "Buddhist Meditation in Burma" asked,

"May it (meditation) not possibly help to create a reservoir of calm and balanced energy to be used for the building of a ‘welfare state' and as a bulwark against corruption in public life? "

To this question, my answer would definitely be "Yes." I can say this with conviction, because the achievements in all spheres of work happened to be most outstanding in spite of the fact that each of the posts (viz., Director of Commercial Audit, Chairman of the State Agricultural Marketing Board, and Principal, Government Institute for Accounts and Audit) is a challenge to any senior officer of government.

I was appointed Director of Commercial Audit (i.e., as head of the Directorate of Commercial Audit with effect from 11-6-56 to reorganize the Directorate which was formed on 4-10-55) with a staff of just fifty men including only three qualified accountants. The problem was to reorganize the Directorate and raise the standard of its efficiency to cope with the work of audit of transactions of the developing Boards and Corporations of Burma, the annual receipts and payments of which were roughly 150 and 180 crores (ten millions) of kyats (Burmese currency) respectively in 1955-56.

Next, I was appointed as Chairman of the State Agricultural Marketing Board on 21-6-56 (just ten days after appointment as Director of Commercial Audit) to take charge of the affairs of the Board, which were found to be deteriorating with the accounts in arrears for five years, the surplus stock at the end of the preceding year at 1.7 million tons and the market price of rice fallen from 60 pounds per ton in 1953 to 34 pounds per ton in 1956. There was also the problem of disunity between the officers and members of the subordinate ranks.

In 1958, acting upon the recommendation of Boards Enquiry Commission (headed by the Prime Minister) of which I was a member, the establishment of a Government Institute for Accounts and Audit was mooted. Burma was extremely short of accountants and account clerks. The result was that with the exception of two organizations of pre-war origin, the accounts of boards and corporations were badly in arrears, i.e., for two to four years, apart from a large number of irregularities which came to notice. I was accordingly charged, in addition to my own existing duties, with the responsibility of establishing a State Institute of Government Accounts and Audit for the purpose of giving training to the officers and staff of all the boards and corporations in Burma. I assumed charge of the post of Principal of this institute with effect from 1-4-58 for spade work, and the Institute was formally opened by the Prime Minister on eleventh of July 1958.

The results of these undertakings will surely illustrate what "a reservoir of calm and energy" one can create with Buddhist meditation to be used for the building of a "welfare state."

Human Relations

The attitude towards life of a Buddhist who makes a bid for release during this lifetime differs from the attitude of one who is in the process of accumulation of virtues for consummation of his vow to become a Buddha. For example, R±jagaha and S±vatthi were the chief seats of the Buddha during his lifetime. R±jagaha was the kingdom of Bimbis±ra, who had made a bid for release during the same lifetime and had attained the first Path of sanctity and become an ariya. He was very devoted to the Lord Buddha and built a stupendous monastery known as the Ve¼uvana Monastery for the Buddha and his disciples. He accorded pardon to all the citizens who had committed crimes, if they joined the order of the Buddha's Sangha (order of monks). He was known as King Abhaya (the Harmless King). He would not himself harm anybody and would avoid encouraging others to harm anybody. His power in administration was his love for humanity.

On the other hand, S±vatthi was the kingdom of Pasenadi Kosala, who was a king also very much devoted to the Lord Buddha. In fact, Buddha stayed at S±vatthi longer than elsewhere. This king was in the process of accumulation of virtues to become a Buddha and although he would by all possible means try to avoid doing harm to others, where occasion demanded, he would be prepared to suffer himself the consequences of saving those depending upon him. Once he stopped at the Buddha's monastery on his way back to the palace after his conquest of the enemy in a battle which took place at the border of his kingdom. He led the army to fight the enemies to save his country and his people from the invaders, failing which, his countrymen would have suffered their maltreatment and tortures. When he mentioned to the Buddha his conquest over the enemies the Buddha smiled and told him, "You have made more enemies than you had before the incident."

It can therefore, be understood that those who are in the process of accumulation of virtues cannot, at times, avoid committing an offence which would take them to the subhuman planes of existence, and in consequence are prepared to suffer themselves for the offence for the sake of humanity. As to how loving-kindness reinforced with the power of truth could do something tangible in the matter of human relations, let me cite a few of my own experiences.

I was required by the Prime Minister to investigate into the many irregularities suspected in the State Agricultural Marketing Board, and was accordingly appointed on 15-8-55 as chairman of the S.A.M.B. Special Enquiry Committee. The reports made by me led to further enquiries by the Bureau of Special Investigations, and their enquiries led to the arrest of four officers of the Board (including the General Manager) during the time of the annual conference of the Board's officers.

This was so much resented by the officers in conference that they submitted resignations en masse from their appointments under the Board. This action by the officers created an impasse, and the situation became aggravated when the Union of Employees of the Board gave support to their cause through the medium of their all-Burma annual conference being held at Pegu. The government decided to accept their resignations, and this decision upset most of the officers, who half-heartedly had taken that course of action. Eventually, after some negotiations by third parties, they withdrew their resignations and surrendered themselves to the government for a token penalty.

It was in this atmosphere that I had to join the State Agricultural Marketing Board as its chairman, before I could forget their slogans denouncing the Special Enquiry Committee and the Bureau of Special Investigations. However, I had no grudge against anybody, because I had worked for the best interests of the country and was sure that I could prevail upon them my point of view that my acceptance of the offer of the post of Chairman of the Board was to save the situation of the Board and the country at that critical juncture, and to work for the efficiency and welfare of the employees, as well as other people connected with the business of the Board.

In point of fact, after a few meetings with the representatives of these bodies, I should say I had really turned the tide. There was a reunion between the officers and the staff, and coordination between the Board and the millers and other traders. New plans were drawn up and improved techniques introduced. The results happened to be what nobody would have dared even to think of. I recommended very strongly two officers of the Board for their wholehearted cooperation and unrelenting efforts which made for the success of the undertaking. The government was very kind to grant the title of Wunna Kyawhtin (a title given to acknowledge meritorious government service) to them, one of whom was the Deputy General Manager (administration) and the other, President of the State Agricultural Marketing Board Employees' Union. Employees' unions normally run counter to government, and I presume such a case in which the president of an employees' union was awarded a title, must be rare.

For the Directorate of Commercial Audit, the case is not at all difficult. There is a Buddhist Society, many of the members of which are my disciples in meditation, and there is also a social club, where there is brotherly feeling between all the officers and staff of the Directorate. Religious functions are held annually where one and all join hands for the common objective, and twice a year they pay homage to the Directorate, both as teacher and as the head of the organization. The social club arranges annual trips in a chartered launch or other means to out-stations for relaxation where members of the employees' families also join, and a pleasant atmosphere is created for all. All these help to promote understanding with each other and pave the way for efficiency in the Directorate.

For the Institute of Accounts and Audit where teachers with extraordinary patience and goodwill are required, apart from their qualifications and teaching experience, the vice-principal and the lecturers are mostly those who have taken courses of meditation at the centre. To whatever types the students may belong, the good intentions of the teachers prevail upon them and the response of the students in all the classes has been consistently excellent. From the date of the inception of the Institute, there was not a single complaint from the students. On the other hand, at the close of each course of study there are parties held by the students in honour of the principal and the teachers, where they invariably express their gratitude for the kindness shown to them and the pains taken to help them understand their lessons thoroughly.

I have no doubt, therefore, that meditation plays a very important role in the development of the mind to enable one to have the best in human relations.

By-products

In the section "Fruits of Meditation," I have explained what the advantages of meditation can be. Particularly, I would refer to the advantages of meditation as mentioned in the S±maññaphala Sutta (Discourse on the Advantages of a Samaºa's Life), and the records of appreciation by foreigners who have come to the International Meditation Centre. What I am going to state here is about the very minor by-products of meditation relating to physical and mental ills. This is not the age for showing miracles, such as rising into the air, or walking on the surface of water, which would be of no direct benefit to the people in general. But if the physical and mental ills of men could be removed through meditation, it should be something for one to ponder.

According to the Buddhist way of thinking, each action, whether by deed, word or thought, produces and leaves behind a force of action (saªkh±ra) which goes to the credit or debit account of the individual according to its good or bad objective. This invisible something which we call saªkh±ra is the product of the mind with which each action is related. It has no element of extension. The whole universe is permeated with the forces of action of all living beings. The inductive theory of life has the origin, we believe, in these forces, each individual absorbing continually the forces of his own actions, at the same time releasing new forces of actions by deeds, words and thoughts; creating, so to say, an unending cycle of life with pulsation, rhythm and vibration as its symbol.

Let us take the forces of good actions as positive and the forces of bad actions as negative. Then we get what we may call the positive and negative reaction, which is ever taking place everywhere in the universe. It is taking place in all animate and inanimate objects, in my body, in your body and in the bodies of all living beings. When one can understand these concepts through a proper course of meditation, he knows nature as it truly is. With the awareness of the truth of anicca and or dukkha and or anatt±, he develops in him what we may call the sparkling illumination of nibb±na dh±tu, a power that dispels all impurities or poisons - the products of bad actions, which are the sources of his physical and mental ills. In the same way as fuel is burnt away by ignition, the negative forces (impurities or poisons) within are eliminated by the nibb±na dh±tu, which he generates with the true awareness of anicca in the course of meditation. This process of elimination should go on until such time as both the mind and body are completely cleansed of such impurities or poisons.

Among those who have taken courses of meditation at the centre are some who were suffering from complaints such as hypertension, T.B., migraine, thrombosis, etc. They became relieved of these even in the course of ten days. If they maintain the awareness of anicca and take longer courses at the centre, there is every likelihood of the diseases being rooted out in course of time. Since anything which is the root cause of one's own physical and mental ills is samudaya (an arisen phenomenon), and this samudaya can be removed by the nibb±na dh±tu which one generates in true Budddhist meditation, we make no distinction between this or that disease. One aspect of meditation is samudaya pah±tabba, which literally means "for the removal of the causes of suffering."

A note of caution is necessary here. When one develops nibb±na dh±tu, the impact of this nibb±na dh±tu upon the impurities and poisons within his own system will create a sort of upheaval, which must be endured. This upheaval tends to increase the sensitivity of the radiation, friction, and vibration of the atomic units within. This will grow in intensity, so much so that one might feel as though his body were just electricity and a mass of suffering. In the case of those who have diseases such as those mentioned above, the impact will be all the stronger and, at times, almost explosive. Nevertheless, enduring it, he becomes alive to the fact that a change is taking place within himself for the better, and that the impurities are gradually diminishing, and that he is slowly but surely getting rid of the disease.

Mankind, today, is facing the danger of radioactive poisons. If such poisons absorbed by a man exceeds the maximum permissible concentration (m.p.c.), he enters the danger zone.

I have a firm belief that the nibb±na dh±tu which a person develops in true Buddhist Meditation, is power, which will be strong enough to eradicate the radioactive poisons, if any, in him.