Itibad 4 or (The 4 Motivation points of Buddhism Practice)
Whatever you do in life you must have an aim, just like when you walk out of your house, you must know where you are going. Even when you are in meditation, you must know your goal. The Buddha said whoever can do these four points successfully, the person will succeed whatever that person wished for in the worldly way and dharma way. However, in this section, we will just talk about how to use it in dharma. Itibad means the virtues of determination to help one succeed in everything in their journey. It has to be in everyone. Everyone has to feel that they have the ability to carry this off as a Buddhist.
- Chanta – The satisfaction: The satisfaction of practicing good deeds. Or love the work that you are doing. Can be seen as the emotion of when a boy loves girl and girl loves boy for the first time, they feel happy to think about one and another.
- Wiriya – Persistency and dedication. This is the motivation to fight obstructions that are in the way of your goal. It is the chase, like when a boy doesn’t want to lose a girl he consistently texts her so that she does not lose interest.
- Jita – Having the jai (heart) focused in that thing. The heart being focused in that work. The heart is never too far away from the goal.
- Wimangsa – Use punya (wisdom) to control all the time. Use punya to control the emotion all the time. Wisdom must have sammatithi (right way of seeing, moral, peace) as the lead. Before doing something, before speaking, evaluate with punya first. Have the ability to distinguish what is good or not for the practice, and leave out the things that do not lead to success.
In our past life we may not have seen the suffering, however in this life we have seen the daily suffering in every single way, and we are proud to see it. Therefore, in this life we have conceived the wisdom to see the suffering which we have not seen in our past life before, which means that we will be the people to escape suffering. To truly escape from suffering, you have to fight the resistant emotions of gilead, which are moha, laka and tosa. There is no light way to fight it, you have to be equipped with these qualities that the Buddha had advised. That is Baramee 10. Baramee from Pali translation means full. However, the full meaning is full determination from the heart, in these ways as follow:
- Taanbaramee – Always willing to give without getting anything or any compliments in return.
- Siglnbaramee– Willing to care for sigln more than life.
- Nekkammabaramee- The determination to stop nivorn at the beginning. Then cutting off Sangyud 10 completely at the end to stop the restlessness of the jit.
- Punyabaramee – Evaluating that Birth is the reason of suffering. Respect that the law of karma is real. Also using your wisdom first in everything that you do.
- Wiriyabaramee – The determination to fight against and win any obstructions, even to death.
- Kantibaramee – Perseverance against obstructions. Fight until the end. Never go back.
- Sadjabaramee – Be prepared to stabilize yourself in fixed emotion.
- Atittarnnabaramee – Being determined to go to Nirvana as human world, heaven and prom are suffering. Putting the jai in one place, one goal.
- Mettabaramee – Always have kindness, only love others, not hate others or be enemies with anyone.
- Oubekkabaramee – Having one single emotion. Having a relaxed jit, nothing can make it suffer. Have a happy emotion. Accept and respect everything. Whatever happens, accept the reality. Be indifferent to obstructions, for example gossip, illness, indifferent about the nature of the body.
You have to really hold your emotion because when you come to face with suffering, you have to only imprison the suffering in the body, and not let it come to jai. You have to use the baramee as the resistance. If you have all 10 baramee, the emotion will be cool. For example, Taanbaramee is the one which creates love, but not in Gam. If we give to someone who is not crazy, or an ungrateful person, the receiver wo do not have these traits will have love for the person who gives. If we have many people who love us, then we will be very happy without being wary of dangers. People will help you through the dangers that can happen to you.
There is no ‘cannot’ when you are serious about the practice. You have to be able to remember the points and practice them in total. You should write these points on a paper, with Itibad 4 and stick it on the wall by your bed so you can review them in the morning, and reflect upon your improvement.
- We always have the emotion that we want to donate to others to be happy in whatever we can give. If we can give in materials then we will give in materials, if we don’t have materials then we will help with our energy. If it is our body, then we can give with wisdom. We have to be 100% willing to give, it is the way to cut off hording, meaning worldliness. To cut off worldliness, the Buddha think it is a good thing. It is something that we all must do. However, you have to watch who you are giving to, not just to everybody. If you give and it comes back as poison, stirring your life up in heat or danger then you have to stop giving. Therefore, you have to really look at the people who you should give or not give to. For example, look at the Buddha, before the Buddha teach anyone, he has to evaluate if his speech will be of any use. If it is no use, then he will not teach. Giving is the same, the jit is ready to give to cut Lopa, worldliness, not horde. However, take care of other’s gifts to you well, not destroy them. For taan, think of Jakanusti gammatarn, think of donating all the time.
- The determination to take care of sigln, all roundedly, purely, no losing. The emotion should be full with keeping sigln, called seelanusti gammatarn.
- Nekkamma means to be a monk. In this situation, it means in the jai. Being a monk on the outside is only with shaved head and wearing yellow, but they can have worse qualities than normal people. The Nekkamma is to control and stop Nirvorn 5 from the jit. 1) We will not be drunk from Gammachanta – Being drunk in beautiful images, nice smell, delicious taste, sexual touch. With this we have to use Gaiyakatanusti and Asupagammatarn to execute them. We have to stop angerness and aggression. There must be no angerness and aggression in our jit. If there is then stop as soon as possible, not letting it flow into the speech or body. The way to stop this gilead is to practice Prumwihan 4 or Nawa grasin 4, the colours which includes red, green, white and yellow. You have to be very determined. If you cannot live with others, it means it is missing this gammatarn. If you have sigln, this gammatarn and practice itabad 4, then you can live together. However, if you cannot live together then it means there is a lot of evilness in yourself.
- Cutting out scattered emotion and doubt with the power of wisdom. You have to always be ready with Itibad 4 and Baramee 10 in advance, not just pray and not practice any good virtues.
- You have to have wisdom to be able to stabalise the full motivation. Having wisdom knowing what is good and what is bad. However, we have to use wisdom in the boundary of Buddhism. We do not do all evilness. Use the wisdom to search about the teaching of the Buddha, and see what you should do that is good, and what is bad. Whatever is bad, you have to destroy and clean it all away from the jit. Use the wisdom and be careful. Do all good things. Purify the jai with sammata Pawana and Vippasana Pawana. Do not let this point fall.
- Wiryabaramee – The fight against obstacles of the emotions. We want to good things but the emotion of the jai is bad. There are ways to correct them from gammatarn. Use the emotion of wiriya to find out about the emotion in gammatarn. If there is a bad emotion, then use the other emotion to slay it. Have a look at the examples in Jirid 6. If a bad emotion start with lakajirit, loving the beauty etc. then use gaiyakatanusti and asupagammatarn to slay it immediately. If the emotion is heavier, Tosajirid, then use Prummawiharn 4 and Grasin 4. If you have wittok or moha jirid, then use Anapanusti. If have sattajirid, a good leader, then we use anusti 6, which are Puttanusti, Tummanusti, Sangkanusti, Seelanusti, Jakanusti, Taewatanusti. If your emotion is bright and intelligent, then you use morananusti, oupasamanusti etc. They are all there for you to use. Fight the evilness.
- The perseverance to not lose against the emotion that is disturbing you, and in the way of doing good. Do not be the person who do not have determination.
- We will be sincere, and will not lose against any obstacles towards Nirvana.
- Have focus and question what are we using our energy for? What are we trying to win? If we are just practicing with no aim, then that is not right. At the beginning, the emotion that we can win is the emotion of Pra Sodabun. Study the emotion of Pra Sodabun that 1) They can let go of Saikaiyatithi, by having the feeling that we must die for sure. However, don’t know what time they are going to die, but always ready to die. However before they die they will die, while stabalising good deeds. They fully hold Puttanusti gammatarn, Tummanusti gammatarn, Sungkanusti gammatarn in the jai to prevent the suffering in the future. We want to block all hell, and prevent ourselves becoming hell animals or come back as an animal. We will not go to that place by taking care of sigln. We pray for this emotion to stabalise in us. If this emotion is successful, then we step forward to Pra Anakame. With Anakame we use all the power of gaiyakatanusti, and Asugammatarn with wisdom to kill gammachanta from the jit completely. We will use Prumwihan 4, grasin 4 with wisdom to get rid of the leftover emotions that is irritating us. You have to wish, focus on the point, that from Sodabun, you will skip to Anakame as Satitakame has the same power but only just a little bit higher. Or have a goal that you want Arahant. This is not difficult because by the evaluation of our gilead, we kill just one thing, which is saikayatithi by evaluating that Roop (image), waitana, sunya, sangkarn, winyarn is not us, not ours, we are not in them, they are not in us, until the emotion of our jit is not attached to karn 5, we will be arahant. You have to really control your emotion and set yourself that the worst that you can be is Sodabun. If you do not reach it, then you can call yourself the person who is practicing to reach Sodabun, which is still very good.
- Mettabaramee – Have love, which is very important. Love means that whoever we love, ourself, animals, other people, we will have understanding and love equally. Them and us are equal and have the same wish, love happiness and hate suffering. We don’t want any enemies, other people don’t want any enemies too. As we don’t want any enemies then we won’t declare ouself as enemies with other people. We don’t want the suffering from other people and so we don’t give suffering to other people. We like the happiness that they are giving to us, so we desire to donate to them so they can have happiness, just how we want. The emotion of metta will be wholesome. You have to always remember, stablise it in the heart and practice too.
- Oubekabaramee – Let go. This is not the same type of indifferent as the beginning with Prumwihan 4. The indifferent in this is sangkarn ubeka yarn, which is indifferent in karn 5. Indifferent in the law of karma. Indifferent in lok gratum, which is the world of worldliness. This means not being moved by money, honour etc. Not being moved by the loss of wealth, gossip, etc. Have a relaxed emotion, thinking that it is normal. Any result of the law of karma from happiness or suffering that happens, you will think that this is a normal thing, nothing that you have to stress about as people who are born in this world will experience the same like us. When it is time for Karn 5 to be destroyed, you think that it is a normal thing. When you get old, you let it get old. You get ill, you let it, you die, you let it. I know that it is going to be like this.
Use all these 10 things and itibad 4 in full motivation. Have it in your heart at all time. It will help some of you to begin to be ‘Pra,’ if have not reached sodabun yet.