Different types of Gammatarn
Different types of Gammatarn
Different types of Gammatarn
Gammatarn is the structure of thoughts or samathi (meditation) which have to be used in the foundation of your consciousness to solve obstructions towards enlightenment and destroy gilead, tanha, oupatan, agusunlagam etc.
Apanusti Gammatarn – It is a non- thinking gammatarn. It uses the practice of the awareness of the breath going in and out as the foundation and can be done as a simple meditation (samathi) and every ariyabod (walking, sitting, standing, sleeping etc.) It is the mother of gammatarns, and can be transformed for other samathi practices such as Grasin, Gammatarn 40, Manohithi etc. Also, it can be paired up with other gammatarn such as Puttanusti to control restless and unsettling emotion of worldliness, angerness and lost/blindness that trespasses into our peace. Therefore, it can be seen as an emotion stablizer. Can also use Sammata Pawana and Vipassana Pawana etc with it.
Prumwihan 4 – Putting thoughts in the boundary of goodness, away from the destroyer tosa, or angerness. These thoughts consists of four main structures which are: Metta – Loving kindness for all people and animals, Garuna – Have pity and wanting to help them to have happiness, Mutita – Having a soft spirit (jit), and not be jealous of others. If see others receive good things, be happy for them. Ubeka – Being indifferent when the law of karma or whatever other karma happens. Doing the best to control it, not fretting to anything nor join other people in their suffering.
Puttanusti gammatarn – People who look up to the Buddha in their normal consciousness, the goodness of the Buddha in the emotion of the jit. The goodness is endless, however all Buddhas highlighted that we should detach from doing all evilness as evilness results in suffering, and do all good deeds in the worldly way and in dharmma way. For example, not forgetting our parents and respecting them etc. Also, make the jit cleansed from gilead.
Tummanusti gammatarn – Practice the teaching of the Buddha habitually, never forgetting the goodness of what the Buddha has taught.
Sungkanusti gammatarn – Thinking about the goodness of the monk who follow the practice of the Buddha until they have reached enlightenment. We inspire to follow and practice like him, thinking of him.
Seelanusti gammatarn – Thinking of sigln that the Buddha has advised and taught us. Being cautious about keeping all sigln at all time.
Morananusti gammatarn – Having constant awareness that we must die. We can die in the morning, late morning, afternoon, noon. Die in a normal way, or accident, all have to die. We don’t live our life recklessly. Before we die, we collect all our good deeds in our heart and determination. We practice everything that the Buddha taught us with quality as we are the people of the Buddha.
Oupasamanusti gammatarn – Having Nirvana in your awareness and emotion. Think of the happiness of the emotion of Nirvana, or just thinking of nirvana. Consciously aiming your practice for one goal, which is Nirvana.
Jakanusti gammatarn – It is the jit that is always consciously trying to get rid of the stickiness, the stinginess, or the worldliness in materials. People who has this as an emotion feels like they want to donate all the time. Also having the feeling through the power of wisdom that the very stingy people who hoard too much of their own materials, that they don’t have the ability to donate, not even thinking of making people happy with what they can help with like in this time and age, it is called ‘not knowing how to narrow the gap.’ However in reality the Buddha has taught about narrowing the gap between the rich and poor with giving a long time ago. However the people in the world do not care and do not practice.
Gaiyakatanusti gammatarn – Evaluate that the body is a dirty thing. We have the all rounded awareness that it consists of 32 organs, which are hair, body hair, nails, teeth, skin, flesh, liver, kidneys, intestines, lungs, faeces, urine, new food, old food, blood, yellow liquid, puss, phlem, saliva etc. Evaluate from outside to see if it is clean or dirty. However nothing is clean.
Anustigammatarn – ‘Anu’ means follow, ‘sti’ means think. Thinking of things which we have to think of, like Putta – thinking of the Buddha, Taan – giving, sigln, death, think of the dirtiness of the body, breath, and nirvana as the way out of suffering etc.
Asugammatarn – Or Asutisunya which means remembering that every piece and every inch of the body is always dirty. There is no clean spot. It is very dirty all the time, cannot find a clean spot. This is the real flesh of the body. It can also be referred as Asu10, which is a gammatarn to kill lakajirit, the love for beauty. The things that we see that are beautiful are not really that beautiful. Nothing is truly beautiful, and there is no stable condition of objects, humans and animals. Once the object is beautiful for a short while, it creates saumong, and cannot be detached. This is because people who are born in this world are attached to beauty and youth. It is normal.
Arakkagammatarn – It is a practice of Pawana which consists of four gammatarns in it. These are Puttanusti, metta (wanting others to be happy), Asupa (Evaluating the body as something not pretty) and Morananusti gammatarn.
Taewatanustigammatarn – One consists of hiri, and Otatappa. Hiri is feeling ashamed of evilness or bad deeds. Otatappa means being afraid of bad deeds. This is what we call Taewatanusti. Taewatanusti also refers to thinking about the goodness of angels too.
Vipassana gammatarn – The study of the Buddha’s (the enlightened) way of thinking. It is the practice of awakening the jit to see all things in reality. In samathi, the realization of impermanance in the breath and the surrounding environment. Everything holds these three things as a foundation, Annijung (everything has birth and changes), Tukkang (it is suffering), Annata (It has no self and gets destroyed in the end). These three things become the centre of the Buddhism way of thinking.
Sammata gammatarn – The practice of jit towards the feeling of peacefulness using things like Apanusti to help the jai not to go astray anywhere else but only to the breath itself. Therefore the consciousness is in the body. The breathing technique does not matter but just know when the breath goes ‘in’ ‘know’, breath goes ‘out’ ‘know.’ ‘Long breath’ ‘know,’ ‘short breath’ ‘know.’ Just know the pattern of the breath, and know you are not dead, until the jai is soft and familiar with the breath.
Waitananuppasana gammatarn – This is for people who do not know in themselves yet what the gilead of laka, tosa and moha feels like, and the suffering that comes with it. It is the practice where they focus in their own jit and evaluate the unsettling emotion that they have, for example if they feel worried, that is the symptom of moha, they have to analyse if it is an emotion of suffering or not, so they have to let go by not complimenting or resenting to that emotion. This gammatarn can also be used to analyse the suffering of the body as well with a samathi practice which focuses on the body. It tests perseverance as the body has to be still through every ache and pain (waitana) that the body has during the meditation. The aim is to see the impermanence of the sensation of suffering happening to the body and questioning ourself if we want this body again or not, while separating our own feelings from our body, therefore learning that the body is a separate identity from us without our control. Over time the pain will naturally go away.
Gammatarn 40 – The manual of Mahasti. A detailed gammatarn, it is used for individuals. The Buddha had only taught this gammatarn in the city of Garurat. Gammatarn 40 are the 40 ways to correct emotions that is built by gilead. These include all the thinking gammatarns, anusti (wisdom ones e.g. seelanusti, morananusti etc) which has ten, Asugammatarn has ten more, non- thinking gammatarn and grasin. Whatever jirid we think is dominant, we will choose the correct one to kill off, or if we have an unpeaceful emotion, we use one, but mostly two of those to kill it off.
Grasin – A samathi (meditation) that uses something as a focus. It includes, colours, the natural elements of the world, and can also use an image of a Buddha. The colours include white, red, green, yellow, are used to correct tosajirit. The ten grasin are as follows:
- Patawegrasin – Grasin that has soil as the foundation.
- Arpograsin – Grasin that has water as the foundation
- Taechograsin – Grasin that has fire as the foundation.
- Wayokgrasin – Grasin that has wind as the foundation.
- Lohidtokgrasin – Grasin that has red as the foundation.
- Petokgrasin – Grasin that has yellow as the foundation.
- Nelokgrasin – Grasin that has green as the foundation.
- Auhatokgrasin – Grasin that has white as the foundation.
- Argadgrasin – Grasin that has air as the foundation, which is empty emotion.
- Arlokgrasin – Grasin that relies on light/brightness as the foundation.
The Buddha has detailed knowledge of the spiritual nature of people and separated the six most common spiritual emotions of people. They get into more in details. If any of these jirit have a dominant appearance on an individual, then they are prescribed a gammatarn as the device to rid of it.
Lakajirid – These people love beauty and vanity. However not to be confused with gammakun (people who have too much sex. It is not like that all the time). These people are perfectionists, like OCD and love to have everything in place. Sees everything is beautiful
Tosajirid – The angry people.
Mohajirid – The foolish people, the people who get lost or fall into delusion easily e.g. people who fall in love easily etc.
Wittokjirid – The people who think too much and cannot decide.
Sattajirid – The people who believe in anything easily, even without reason or evaluation. They are gullible and may have fallen to be victims of scams, but don’t always remember the lesson.
Puttajirid – The intelligent and wise people.
Sangyud – This is what the Buddha used as the measurements of the jit. They are the things which have to be destroyed when cutting off gilead as these thoughts and emotion will hinder your progression towards enlightenment. The top three sungyods are aimed to be destroyed when practicing for vipassana yarn at the beginning.
1st step Sakaiyathiti – The thoughts of ‘The body is me and it is mine, I am in the body and the body is in me. It is gorgeous. It is clean. It will be stable all the time. It will not get old, or die etc,’ that is instigated by accidently thinking with gilead. To cut it off, one has to accept that the body has birth as the beginning, and then gets older every day. While it is stable there are times when it is sick, hungry, thirsty, overall troublesome. Also, it has to part from things that it loves and cherish. In the end it has to die. Have to respect that it has to die. Just know death, no further wisdom yet, just understand the truth that the body has to die for sure. And then use a little bit more wisdom that if it dies where is it going to go? If our jit is bad at the moment, when we die we go to hell. If our jit is clear and glowing with guson emotion, it will go to heaven, or prommalok or nirvana. Therefore it is a prevention to hell. Before we die we don’t want to go to hell. The jit and jai respect the buddha, his teaching and ariya monk with sincere heart all the time not just when practicing gammatarn. When jit is empty from other emotion, it will see the light that in the future one day it will die. May even die today. It is a normal thing with the body. Respecting the Buddha and the monk will block hell in some level, but not for forever. Use Gaiyatithi – ‘The body is not me, it isn’t mine, I am not in the body, the body is not in me.’ To correct the emotion that is attached to the body.
2) Wigiiicha – Having doubts about the Buddha, the dharmma and Pra sung (monks or arahants). So you have to have no doubt about the Buddha, the teaching and arahant monk. Believe everything that the Buddha said with Punya, not arguing against him. Do as he command and teaches to get out of suffering.
3) Sirapratapramad – Not being stable in holding sigln. So you have to be diligent with holding sigln, never breaking it no matter what.
Therefore never forgetting death, not living life in speed because death can come anytime. Try to do good deeds, repect and worship the buddha, his teaching and arahant monk. Then holding all sigln. Then watch the emotion of the jai. If the jai was far away from nirvana, in coming to this point, think that if we die right now, we must go to nirvana. The jit loving nirvana will think that heaven, prommalok or hell is not the place for us. This is the basic step for sodabun englightenment, respecting the law of karma and cool spirit.
4) Gamchanta – Being satisfied in gammakun 5 (sexual contact, smell, taste, sound, image.)
5) Patika – The jit that becomes angry when there is an emotion attacking it.
6) Rooplaka – Being lost in Roopayarn – meaning when we come in contact with something that we like in the form of image, smell, taste, sound, touch for example, seeing a car and liking it, desiring it.
7) Arooplaka – Being lost in Aroopayarn – meaning when we just have the idea of anything that comes in the form of image, smell, taste, sound touch the thought cause us happiness and suffering, without even coming across it.
8) Mana – Holding self-importance.
9) Outajja – Having scattered emotion.
10) Awicha – Don’t know the truth about Nirvana.
Guson – Act and thoughts of wise and useful things that leads to calming of the spirit, being in dharmma and bettering the life. However, it can also be led by awicha too.
Aguson – It means unwise, unsuseful. Building karma that becomes the reason that create heat to us and others. We must not catch this in our emotion. We have to destroy this type of craving and thoughts.
Sungkarnubekayarn – It is a part of vipassana yarn 9. It is when the power of the jit is fully in ubeka which is the emotion of let go. It is not only the beginner stage foundation of prum wihan 4 of letting go in the law of karma but letting go of the body. Only arahants embody this emotion fully and well. Here are the lists of things which require the embodiment of stillness:
- Ilness, unsatisfied emotion, aging. You let go and think that this is normal as when you are born you have to get ill.
- You can have wealth and it can go.
- You can have status and it can go.
- You can have happiness and you can have sadness.
- You can have praise then you can have people gossip about you.
- You can born and you can die.
Everything is normal, still, no movement, you can this sangkarn ubeka yarn in Vippasana yarn 9. These are the qualities that move you closer to the first step of enlightenment, Sodabun.
It is better to keep the purity of the soul than to keep the body as the body does not stabilize in the way that we want. If we cannot then we can just die, if we die then we will welcome death, if we die from trying to stabilize ourself in the goodness, if we die right now the worst thing is we become angels, which is better than being humans, otherwise we might be prum, or otherwise we may go to nirvana. The body cannot be stable in nature and is full of suffering. The body is not something that lasts and is not something that we do not wish. Think like this all the time, that there is nothing good in the body because it has birth, pain, aging and death. No matter how we look after it, it does not stabalise, the real good thing is the empty and pure jit. Therefore we will try to care for the jai to be pure. If it cannot be pure then we will just let it die. Arahants will feel that the body is useless, meaningless, when we die the body is not going to be for us, being a human is not for us, neither to become an angel or prum, we just want nirvana. If we die, we die, it is good. In vipassana yarn this this is called sakgaiyathithi, in the first sungyod, if it is really vipassanayarn it is sungkarnubeka yarn. If our emotion really gets into it you will really not care about the body, materials or money, status, pride, fame or how ever much good things you will make into this world, we don’t care. Whatever we do, we want to do it for extinguishment, no trace, this means the extinguishment of gilead such as lopa, tosa, moha, and not letting the jit visit any of these things. If our emotion touch them, as soon as you are aware you it, think that we are now bad, these things are the cause of suffering, why do we care? Then find a way to correct them, if we are not worried about the body then being an arahant is not difficult. As being an arahant has a spot, a spot that we do not care about the body.