The Dhammakaya meditation technique is an approach to Buddhist meditation practiced by millions of people all over the world. It was described by its founder Phramongkolthepmuni as a samatha-vipassana technique.
Features
The identifying feature of Dhammakaya meditation is for the meditator to focus their attention at the centre of the body, at a point described in the Buddhist Sub-commentaries.[1] two finger breadths above the navel. This point is exactly the same point as the end-point of the deepest breath in mindfulness of breathing meditation (Anapanasati). It is called an approach rather than a method because any of the forty methods of samatha meditation mentioned in the Visuddhimagga can be adapted to it.
Origins
Dhammakaya meditation was re-discovered by Phramongkolthepmuni on the full-moon night of September 1914 at Wat Bangkuvieng, Nonthaburi.[2] This monk had practised several other forms of meditation popular in Thailand at the time including Phrasangavaranuwongse (Phra Acharn Eam) of Wat Rajasiddharam, Bangkok; Phra Kru Nyanavirat (Phra Acharn Po) of Wat Pho, Bangkok; Phra Acharn Singh of Wat Lakorn Thamm, Thonburi; Phramonkolthipmuni (Phra Acharn Muy) of Wat Chakrawat, Bangkok and Phra Acharn Pleum of Wat Kao Yai, Amphoe Tha Maka, Kanchanaburi.[3] He claimed that the Dhammakaya approach he discovered had nothing to do with the teachings he had received from these other masters - but he did have previous knowledge of the Sammā-Arahaṃ mantra before discovering the technique. After discovering the technique, Phramonkolthepmuni first taught it to others at Wat Bangpla, Banglain, Nakhon Pathom. Later, when Phramonkolthepmuni was given his first abbothood, Dhammakaya Meditation became associated with his home temple of Wat Paknam Bhasicharoen.
Dhammakaya Meditation on the Samatha Level
As with all forms of Buddhist meditation[4] Dhammakaya meditation has both samatha and vipassana stages. The goal at this stage of practice is to overcome the hindrances, especially thoughts running through the mind. practice for tranquillity [samatha-bhâvanâ]: meditation that stills the mind to bring forth the inner light of wisdom Forty ways of practicing meditation for tranquillity are mentioned in Buddhaghosa’s Path of Purity [Visuddhimagga], which include the Ten Visual Objects [kasina] , Ten forms of Loathsomeness [asubha] and the Ten Reflections [anussati] . Although the objects of meditation are different, they all have the same aim of bringing peace and stability of mind. It is up to each person to choose a way of practicing meditation for tranquillity in a way that suits their disposition [carita] . When the mind becomes peaceful and stable as the result of successful practice for tranquillity, the Five Hindrances [nivarana] in the mind will be overcome. Once the mind has overcome the Five Hindrances, it will reach a state known as one-pointedness [ekaggatâ] . This state of one-pointedness was equated by the Lord Buddha with Right Concentration [sammâ-samâdhi] or Noble Concentration [ariya-samâdhi] and the final link of the Noble Eightfold Path - which warns us that the practice of insight meditation alone is not sufficient for the uprooting of the defilements, but the Hindrances must be overcome Meditation techniques that focus at the centre of the body: In these meditations, the mind is focussed inside the body at the centre of the diaphragm or solar plexus. The mind is brought to a standstill (i.e. to a state where it is free of thought) at this point. When the mind comes properly the state of one-pointedness, this will be apparent because there will be a bright clear sphere that appears in the mind. The mind should then be directed continuously until of a level of purity and freedom from defilements develops. There are two ways of focussing the attention at the centre of the body, namely:
- By visualising a mental image at the centre of the body
- By placing the attention at the centre of the body without visualising.
1. Visualising a mental object at the centre of the body If the meditator prefers to make use of a visual object in their meditation, they can imagine a crystal ball [alokasaññâ] or a crystal clear Buddha image [buddhânussati] at the centre of the body. This practice will ensure that the mind does not wander to distractions outside the body. While the object of meditation is visualized, the meditator silently repeats the sound of a mantra to themselves – it can be any mantra which is meaningful in your own Buddhist tradition, but usually for the sake of reflecting on the virtues of the Buddha, it is recommended to use the mantra ‘Samma-Araham’ (which means ‘the Buddha who has properly attained to arahantship’). It should be imagined that the sound of the mantra comes from the centre of the body. If use is to be made of the breath, in effect one is focussing one’s attention at the point of the deepest breath – until it comes to the point where the breath disappears into this point altogether. This meditation method is suitable for those whose mind has a tendency to wander, or to be distracted by thoughts. The mental object serves as an anchor for the mind, so that it can come to a standstill within. The mental object has the purpose merely of releasing the mind from the external distraction, while transporting the mind towards the ekalyânamagga path inside. In fact, one could choose one’s own mental object – imagining, for example, a lotus bud, a water droplet or the moon – but the crystal ball or Buddha image has been found to be ideal because: 1. any image that is bright, corresponding with the technique of visualizing a bright object of meditation [alokasaññâ] is suitable for those of all dispositions [carita] 2. visualizing brightness enhances the positivity of our mind and therefore helps to establish our mind in wholesomeness [kusaladhamma] 3. the crystal ball or radiant Buddha image has an appearance similar to the radiance which arises inside when the Hindrances are overcome, which is also clear, bright and pure. By imagining an object with these qualities from the start, it is like a shortcut which can save time in moving from preparatory concentration [parikamma-samadhi] to attainment concentration [appana-samadhi] as eventually, no matter what visual image you start with, it will become clear and transparent as the mind becomes more subtle. If the preparatory image is clear to start with, it takes less time to achieve clarity and transparency in the state of attainment concentration.
When one visualizes the mental object continuously, the mental object will gradually change in nature in accordance with the increasing subtlety of mind according to the following sequence:
- Preparatory image [parikamma nimitta] : this is the image you imagine such a crystal ball or a Buddha image. You will see a vague, partial or undetailed version of the image you have imagined. Such a mental object indicates that the mind is in a state of preparatory concentration [khanika-samadhi] where it is still only momentarily. If one maintains this state of mind gently and continuously, picturing the mental object while repeating the mantra silently, the mental object will change in nature to an acquired image.
- Acquired image [uggaha-nimitta]: this is where you are able to see the image you have imagined with 100% of the clarity and vividness of the external image you based it on.
- Counter image [patibhaga-nimitta]: once the mind comes even closer to a standstill, so that it is no longer distracted by external things or thoughts, but is captivated by the image at the centre of the body, the image will change to be one which the meditator can expand or contract at will. The image will change from an image that is coloured to one which is transparent – for example, if one’s previous mental image has been a crystal ball, it will turn into a crystal ball that is clear and bright which emits bright radiance and as light as a bubble. If one’s previous mental image has been a crystal Buddha image, it will start to sparkle like a diamond with a brightness equal to the midday sun or brighter. The meditator will have the ability to expand or contract the mental object at will.
2. Placing the attention at the centre of the body without visualising If you are the sort of person who finds it impracticable to visualize a mental object, but find that your mind does not wander without one, as an alternative you can merely place your attention at the centre of the body, feeling that one’s attention is focussed gently at the point where it feels it belongs, without worrying too much if it is exactly at centre of the diaphragm. One might simply rest one’s attention at the chosen point or while repeating the mantra at the same time. Once the mind comes into equilibrium, the mind will start to move deeper onto the ekalyânamagga becoming purer as it goes. This second method will be suitable for those whose mind is easily distracted by thought, to help the mind to come to a standstill.
The acquired image and the counter image, both indicate a state of mind on the threshold of the first absorption [pathama-jhâna] . This threshold state is called ‘neighbourhood concentration’ [upacâra-samâdhi] if one brings one’s mind more completely to a standstill, which indicates that the mind has become unified or one-pointed [ekaggatâ].
by meditation on tranquillity first, for insight meditation to be effective. What is interesting, is that although we might start out on as many as forty different paths of practice, once the Hindrances are overcome, all methods converge into a single path [ekalyânamagga] of mental progress, which leads into meditation at the level of insight.
Dhammakaya Meditation on the Vipassana Level
practice for insight [vipassanâ-bhâvanâ]: meditation that relies on purity of ‘seeing and knowing’ [ñânadassana-visuddhi] on the foundation of a mind that is stable, and has penetrative insight into the reality of life and the world Meditation for insight is meditation that relies on a mental state of ‘seeing and knowing’ [ñânadassana]. If you ask what transformation happened to Prince Siddhartha under the Bodhi Tree to make him into the all-knowing Buddha, it is the gaining of the ‘eyes’ by which he was able to ‘see and know’ the Four Noble Truths. The way he was able to see the Four Noble Truths was by using all five inner eyes of the Buddha to penetrate the reality of life and the world. Wisdom at this level must be insight [bhâvanâmayapaññâ] rather than mundane knowledge based on conceptualization, logical analysis or guesswork. Such insight will allow the meditator to have penetrative knowledge of the Five Aggregates [khanda] , the Twelve Sense Spheres [âyatana] , the Eighteen Elements [dhâtu] , the Twenty-Two Faculties [indriya] , the Four Noble Truths [ariyasacca] and Dependent Origination [paticcasamupada] . The meditator sees and knows clearly through their insight knowledge that all things composed of the Five Aggregates exhibit the Three Signs [tilakkhana] of impermanence [aniccata], suffering [dukkhata] and not-self [anattata] and for the meditator, there arises dispassion [ekantanibbida] and detachment [viraga] and sequential shedding of the defilements until an end to defilements can be reached. Thus no matter what method of meditation you practise, if it is to lead you to an end of defilements it needs to include both the practice for tranquillity and practice for insight – and in practice whatever method of meditation practice is used for gaining tranquillity, if the attention is focussed properly until the mind comes to a standstill (i.e. has no further thoughts) it will lead naturally into the experience of insight allowing the meditator to attain the five inner eyes the Buddha himself attained.
Meditation practice an end to defilements
Those new to meditation for an end to all defilements, should practise as follows:
1. One should adopt a relaxing and comfortable posture for meditation – the ideal sitting position being the half-lotus posture with the right leg over the left leg, the right hand on the left hand – and with the back straight. This position has enjoyed popularity since long before the time of the Buddha down to the present day, because it minimises discomfort, prevents dissipation of the attention, and avoids ligament strain – while facilitating mindfulness. One should then gently close one’s eyes. Sitting posture is an important component of success in meditation, helping the mind to settle quickly. However, once the meditator becomes experienced, they will be able to maintain meditation in any posture. 2. Sitting in the half-lotus position, with one’s eyes gently closed, the meditator can start to work with their mind. When meditating the mind should ideally be directed towards the centre of the body (see below) – the place where many people have found that the mind best comes into equilibrium and it is the starting point of the ekalyânamagga path which will eventually lead to an end of defilements.
Some doubt the importance of focussing the mind at the centre of the body as it is not mentioned specifically in the Buddhist primary texts – only in the sub-commentaries . By way of explanation, the meditation techniques of the world (Buddhist and otherwise) can be divided into three categories:
Once the mind becomes settled, the same process will occur in the mind as is outlined in the Buddha’s first teaching, the Dhammacakkapavattana Sutta where the arising of brightness is accompanied by the inner eye [cakkhu], knowing [ñâna], wisdom [paññâ] and knowledge [vijjâ] One will see the nature of the Dhamma and according to the Lord Buddha’s advice to Vakkali he who sees the Dhamma will see the Buddha – holding out the hope to all of us, although born 2550 years too late to meet the Buddha in person, but we still have access to the legacy of the Buddha, the ekalyânamagga path which will lead us to see the living body of enlightenment within us, which the Buddha himself informed us was one of the supreme things one can see.