The 11 Preparation Meditations

The 11 Preparation Meditations

When the Buddha's son, Rahula, asked to be taught meditation on the breath, the Buddha gave him 11 meditations to practice in preparation. Most teachers of meditation skip all of this and only teach meditation of the breath. It is no wonder why so many novice practitioners have trouble sustaining meditation on the breath and quit, since these preparation meditations act as a foundation for it. Meditation is not some gimmicky, cool, fade to just play around with in order to have strange experiences, it is not a form of entertainment or psychedelic drug, it is a very powerful tool that can transform our lives permanently, but we must prepare our minds for it first. Beyond these 11 preparatory meditations we must conform our lives to a noble and purifying standard of living for true transformation to take place. I recommend all of you who decide to meditate take the first 5 precepts of refraining from: killing, stealing, sexual misconduct, incorrect speech and using intoxicants.

Here are the 11 preparation meditations:

The Five Properties

1. Earth - Here we examine both internal and external earth properties. Both internal and external earth properties are simply earth properties. Seeing this with right discernment, for what it really is, we learn the body and its solidness; bones, skin, organs, teeth, hair..., and earth and its solidness, are the same. The internal is made of the external. Thus, it should be seen as, 'This is not mine, this is not me, this is not my self.' When this is so, one becomes disenchanted with the earth property and makes the earth property fade from the mind.

"Develop the meditation in tune with earth. For when you are developing the meditation in tune with earth, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when people throw what is clean or unclean on the earth — feces, urine, saliva, pus, or blood — the earth is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with earth, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind." - Buddha

2. Water - Here we examine both internal and external water properties. Both internal and external water properties are simply water properties. Seeing this with right discernment, for what it really is, we learn that all watery, water based, water-like, substances of the internal; blood, sweat, urine, pus, oil..., and watery, water based, water-like, substances of the external, are the same. The internal is made of the external. Thus, it should be seen as, 'This is not mine, this is not me, this is not my self.' When this is so, one becomes disenchanted with the water property and makes the water property fade from the mind.

"Develop the meditation in tune with water. For when you are developing the meditation in tune with water, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when people wash what is clean or unclean in water — feces, urine, saliva, pus, or blood — the water is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with water, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind." - Buddha

3. Fire - Here we examine both internal and external fire properties. Both internal and external fire properties are simply fire properties. Seeing this with right discernment, for what it really is, we learn that all fiery, fire-like, substances of the internal; warmth of the body, digestive system..., and fiery, fire-like, substances of the external, are the same. The internal is made of the external. Thus, it should be seen as, 'This is not mine, this is not me, this is not my self.' When this is so, one becomes disenchanted with the fire property and makes the fire property fade from the mind.

"Develop the meditation in tune with fire. For when you are developing the meditation in tune with fire, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when fire burns what is clean or unclean — feces, urine, saliva, pus, or blood — it is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with fire, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind." - Buddha

4. Wind - Here we examine both internal and external wind properties. Both internal and external wind properties are simply wind properties. Seeing this with right discernment, for what it really is, we learn that all windy, wind-like, of the internal; in & out breath, gas, stomach bubbles..., and windy, wind-like, of the external, are the same. The internal is made of the external. Thus, it should be seen as, 'This is not mine, this is not me, this is not my self.' When this is so, one becomes disenchanted with the wind property and makes the wind property fade from the mind.

"Develop the meditation in tune with wind. For when you are developing the meditation in tune with wind, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when wind blows what is clean or unclean — feces, urine, saliva, pus, or blood — it is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with wind, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind." - Buddha

5. Space - Here we examine both internal and external space properties. Both internal and external space properties are simply space properties. Seeing this with right discernment, for what it really is, we learn that space of the internal; of the ears, mouth, nose, stomach..., and space of the external, are the same. Thus, it should be seen as, 'This is not mine, this is not me, this is not my self.' When this is so, one becomes disenchanted with the space property and makes the space property fade from the mind.

"Develop the meditation in tune with space. For when you are developing the meditation in tune with space, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as space is not established anywhere, in the same way, when you are developing the meditation in tune with space, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind." - Buddha


Continued next post...

The Four Immeasurables

6. Goodwill - Here we develop meditation on goodwill for others. This meditation is also commonly known as, metta, or loving-kindness. When others are struggling in life, this meditation helps us increase feelings of goodwill towards them. By developing this meditation, ill-will and hatred will be abandoned.

7. Compassion - Here we develop meditation on compassion for others. When others are less fortunate than us in life, this meditation helps us increase feelings of compassion for them. By developing this meditation, cruelty and apathy will be abandoned.

8. Sympathetic Joy - Here we develop meditation on sympathetic joy for others. When others are succeeding in wholesome activities, in reducing suffering for themselves or others, this meditation helps us increase feelings of sympathetic joy for them. By developing this meditation, resentment, envy and jealousy will be abandoned.

9. Equanimity - Here we develop meditation on equanimity. By developing meditation on equanimity, irritation and biasness will be abandoned.


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The Cessation of Fiery Desire

10. Unattractiveness - Here we develop meditation on the unattractiveness of the body so to counter the desire of lust. This is one of the strongest defilement’s of the mind and can quickly spiral out of control like a forest fire if it is not addressed aggressively and quickly. By imagining the body turned inside out, by focusing on the most unclean aspects of the body, by reminding ourselves that the body we are focusing on will one day be an old, rotting, smelly corpse, lust and sexual passion will be abandoned.


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The Inconstancy of I Am

11. I am – Not - Here we develop meditation on the inconstancy and impermanence of all phenomena, internal and external. Thoughts come and go, the mind is constantly changing, the body grows and deteriorates. Everything we can sense or think of is in a constant process of movement, changing, rising and falling, coming and going. There is nothing we can hold on to and claim permanent identity with. By developing this meditation, the conceit “I am” will be abandoned.


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Practice these 11 meditations diligently, with courage, interest and sincerity. Ponder upon them in your daily life. Once you thoroughly understand these things, truly, deeply, then you are ready to move on to the meditation on the breath. Instructions for that, and the instructions for these 11 meditations, are giving by the Buddha in the Maha-Rahulovada Sutta. Good luck and may peace be upon all of you.

Peace.

Thanks for posting! I've been looking for something like this!
Haven't read it all but will later today.

reply to post by jewells


Sure. If you have any questions I will do my best to answer them.

Peace.

First and foremost, commendable post....but I have a question..

In ''The Four Immeasurables '' under compassion, the last sentence ends with ''cruelty and apathy will be abandoned.'' . I understand about cruelty but why abandon apathy?

Is it simply about non attachment?


Thanks

reply to post by Beyond Creation


Good question. Abandoning apathy does not mean one must become attached though. Apathy is indifference, or the suppression of concern. Indifference is not the correct method of releasing attachment, and surely suppression of concern isn't either. With indifference, we say we don't care about something and then look the other way, but this is not the correct way of dealing with things. We must look at all things deeply and see them as they truly are, only in this way will we understand why letting go of attachment to them is the proper path, effectively extinguishing our attachment to them for good. In order to do this, we must take great interest in them, thus concern, thus compassion.

So it is not correct to label the Buddhist's desire to let go of attachment as apathy, for a strong amount of compassion is what led them to understand why letting go was the correct action (inaction). Also developing compassion is an important tool for liberation because it establishes positive kamma and builds merit, which ultimately helps in extinguishing the defilement's that distract and pollute our mind.

Hope that helps some.

Peace.

I must apologise. I mistook apathy as empathy. Rather embarrassing but sometimes the brain can be somewhat unreliable.

Now that I have corrected myself, the question has lost its intended meaning, however, it was met with a sound answer so well done.

Please don't be offended by this next section but I would like to question your take on karma and attachment.

First of all, I'm all for non-attachment but karma does not sit well with I. When one takes positive action or offers a helpful gesture ie ''positive karma'' with the awareness of the karmic law/principle in mind, is the understanding or expectancy of a positive 'reward' not attachment?; and if I'm honest, actually rather selfish in a spiritual way?

I understand the meaning of living through God's will, rather than the self/ego. That acting in a positive way will be beneficial to all life yada yada, but karma seems to make it personal, whereas God is impersonal.

Karma seems like a trick to I. That if not understood for what it is, can lead to a false sense of empowerment, arrogance and can promote selfishness, all under the guise of positivity.

One should act with kindness, compassion, love and honour, not because karma will kick ones ass if one does not, but because that's what is (or should be) in ones heart. If one is trying to satisfy something because of the threat of karma, then one should satisfy ones heart over the ego.

I call BS on karma, not because of apathy but because is just doesn't feel right to be punished or rewarded by a law which is subjective and when did any law make anyone feel good?

The worse part for me is the idea of spending ones whole life as punishment for responsibilities in another lifetime, of which, nothing is even remembered.

Karma is a trick to try to offer a spiritual answer to reincarnation, which is a sneaky way of abusing souls repeatedly without the victims not only being aware, but falsely believing that it is a necessary part of their spiritual evolution. Karma is based upon deception and fear.

Be good for goodness sake.

I'm not here to influence the way that anyone acts, simply to put across my feeling towards karma but I would like to read the OP's response to this particular post.


Much love