Monday - No Need For Knots Book-On Mindfulness of Breathing (Video) Page-Contemplation - Day 3-Tuesday - Preferences and Habits Book-Contemplation - Day 4-Wednesday - Ordinary Breath, Closely Felt Book-
Thursday - Results and Time Book-ContemplationContemplation - Day 5 Page– Day 6 Page-Friday - Distractions and Development Book-Contemplation - Day 7 PageChant Workshop 1 (optional)
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-Audio Player - Mindfulness of Breathing
Guided meditation files are intended to illustrate how to structure your own sittings. Once you are familiar with the format you should try to meditate without listening to these audio files.
Anapanasati - Mindfulness of Breathing
-20:01
Audio Download - Mindfulness of Breathing
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Using the Daily Contemplation
Using the Daily Contemplation
Every day of the course includes a daily contemplation passage taken from the verses of The Dhammapada. The Dhammapada is a collection of the Buddha’s sayings, collected from various incidents in his life, and was originally compiled for the use of monks and nuns who had renounced conventional lives in society to become full-time contemplatives. Their lives were very different to our own.
These verses are not included as readings to study but rather to examine how they affect us.
We are practising Affective Reading: noticing how we are impacted by what we read, being aware of any feelings that arise, allowing ourselves to be surprised by some of those reactions.
I suggest that you read each passage a few times each day and see how you respond to it - physically, emotionally, rationally. There will be some sections that seem to have direct resonance for you and others which seem controversial or which directly contradict your own views.
Watch your feelings as you read each verse. Do you warm to what is being said or do you feel alienated by it? The sections are thematically linked, so begin to watch how they unfold in subsequent days. Some of the vocabulary is of its time - particularly in relation to the genders - and some seems quite harsh by modern standards. Rather than dismissing verses which seem ‘old fashioned’ try to look at the intention behind them.
Over the days you will get a feel for how these verses fit together and contemplate a fair amount of Dhamma or traditional teaching in this way. The daily contemplation is a supplementary activity - it is not part of your main meditation practice at this stage - but watching your feelings and reactions to each reading may prove a good initial training in self-observation that may prove helpful later in the course when we come to the vipassanā section.
(A full copy of this version of the Dhammapada text will be available as a PDF document later in the course for anyone who wants one.)
With metta
Andrew
Last modified: Wednesday, 11 January 2017, 7:35 PM
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Contemplation - Day 1
1. All mental states are preceded by mind.
Mind is their ruler, mind fashions them.
If one speaks or acts with an impure mind,
suffering follows like a cartwheel follows the ox’s hoof.
2. All mental states are preceded by mind.
Mind is their ruler, mind fashions them.
If one speaks or acts with a pure mind,
happiness follows like an inseparable shadow.
3. He abused me, he hurt me,
he defeated me, he robbed me!
Those who brood on such thoughts
will never be free from anger.
4. He abused me, he hurt me,
he defeated me, he robbed me!
Those who relinquish such thoughts
will be freed from anger.
5. Hatred is never settled by hatred.
It is settled only by non-hatred.
This is an eternal law.
6. Some do not accept that we all must die.
Those who do know it settle their quarrels.
Last modified: Wednesday, 11 January 2017, 7:20 PM
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Sunday - The Breath and the Sections Book
Contemplation - Day 2
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1. Day 2
Day 2
In ānāpānasati our sole concern is with being mindful of the in-breath and out-breath. Anything else that arises is simply to be acknowledged before returning to the observation of the breathing. In essence we stop meditating on the breath when we start interpreting the thoughts, feelings and the objects that may arise. Acceptance of this is the single most important factor in determining our ability to progress with this technique. We must recognise that there are different forms of meditation and that they work in various ways. Mindfulness of Breathing aims at one-pointedness. It improves concentration and brings tranquillity when practised in a sustained manner. We will come to other techniques later that work with our emotions and feelings or provide insight into the nature of the phenomena that arise. For now we simply return to the breath.
There is nothing special about the breath per se: we have not chosen it because it is the life-force (or any other concept from alternative traditions) and, except in a purely biological sense, we are not breathing in purity and expelling impurities. We focus on the breathing as the object of our meditation because it is convenient, free and portable. It also has the advantage, for some, of being religiously neutral. In the way that we are using it there is no special significance to how the breath occurs - whether it is short or long, shallow or deep. The breath is also supremely ordinary - we are not seduced by flashy images or symbolism. The importance of developing the ability to totally focus on a single object cannot be underestimated. For those people drawn to the more heart-based, or emotionally engaged, forms of practice ānāpānasati may seem abstract, mechanical and perhaps even unattractive but such resistance needs to be met head on. We cannot always allow ourselves to be swayed by what seems attractive. If we permit this to happen then our development will be uneven and difficulties will arise later. A degree of proficiency in the samatha techniques - including ānāpānasati - really is a prerequisite for vipassanā. These techniques have other specific benefits too particularly for those who decide to work to attain the jhānas.
The general idea is that in the first three sections we focus on the flow of the breath as it enters and leaves the body. There is quite an awareness of the movement involved - the process or mechanics of the action of breathing in and out. The final section represents a narrowing of our attention to the precise spot where the breath first touches. If breathing through the nose, the point of contact will normally be at the entrance to the nostrils. If instead we chose to breathe through the mouth (perhaps because we have a cold) then the air would probably first be felt at a place on the lip - the entrance to the mouth. As regards timing: it is more important that there is the intention to allocate an equal amount of time (and effort!) to each section than that the timing is spot on. You will find quite soon that you are able to judge the length of sessions and roughly when it is time to move forward to the next.
In the first section we observe the breath as we breathe in normally through the nostrils and then exhale (again through the nostrils), and then we count. Ten is an arbitrary but manageable number. There is no mystery about why it has been chosen; it simply provides enough of a sequence to aid concentration and keep us aware of the distractions. When you lose the count simply begin again at one. Ensure that you are counting in the gap between the breaths and not counting for the duration of the in- and out-breaths. There should be a single number from 1-10 in each gap.
The second stage is similar but with the counting immediately before the inhalation. It is not important if during the counting stages you get to 10 or 6 or 3 every time without a distraction arising. Simply notice that something else has arisen and return your attention to the breath. The counting sections can feel a bit clunky and mechanical - and particularly if you are an experienced meditator used to working with something less structured - but please try to work with them as outlined for the present. From my own practice I have seen how valuable this structure can be and I return to it again and again. It can enhance our capacity to concentrate if it is practised conscientiously. There is also something valuable about the lesson of acceptance - we soon see how strong our likes and dislikes are and how we exercise preference even over something so simple as the breathing: liking this section, disliking that.
The counting in the first two sections should take place in the gap between the inhalation and the exhalation. This is a very brief moment and shouldn’t be given disproportionate attention. We are not mentally saying to ourselves ‘breathe in, breathe out’ but simply observing the action. The only mental noting is of the count itself in those first two sections. Beyond that it is observation only. In the first section the count is after the out-breath and in the second it is before the in-breath. Don’t worry if your breath seems to be altering naturally because of the counting - the only thing to watch for is controlling its rhythm and depth intentionally. If that is happening then be aware of it. We are not trying to change the breathing. We can often seem to be preconditioned to think that deeper and slower breaths are better but this not necessarily what we are aiming for here. Remember that we are practising Mindfulness of Breathing rather than Mindfulness of Counting. The counting in the first two sections acts mainly as an aid to concentration. It has other uses too - when it forms part of a regime like the one we are following - it alerts us to some of the habitual patterns we normally unthinkingly accept.
Interesting, isn’t it, how accustomed we are to thinking of the breathing as cyclical? Once we break it down and choose a start and stop point for each consecutive in- and out-breath we suddenly find that greater effort is required to process the information. It is very common for people to find the second section more difficult than the first. It is likely that had they been taught in reverse they would have found the first section more difficult to grasp. Habitual patterns get fixed very quickly. In the two sections the breath is the same; the gap is the same. The only difference is our starting point (either a count or an inhalation as we start the cycle). We are simply reordering the way in which we are choosing to observe the sequence. It is the process of observation that changes between the two stages. It is rather like us choosing to read a page of text from right to left rather than the more usual left to right - it takes great concentration to achieve this and for it to seem natural. The page, however, remains the same. It is this intensifying of the need for concentration which provides much of the value of the exercise and why this four-section approach can prove so effective.
In the third stage we are following the movement of the breath as it enters the body through the nose, into the respiratory system and is expelled. There is no counting here; by now the mind will usually have settled somewhat and maintaining contact with the object for longer periods should be more practicable. Observe the process of inhalation and exhalation very closely; be aware of the nature of the breath as it moves on its journey into and out of the body. Notice its depth; be aware of its speed.
In the fourth section we narrow the focus of our attention to a precise point. This point of contact will vary slightly for different people, but it remains pretty constant for any one person. Don’t read anything into the significance of the point of contact - it’s merely physiological. Once you have identified the area, then focus just at the point where the breath first touches. Avoid the temptation, in this fourth section, to follow the movement of the breath any further as it enters the nose and is expelled. We are not interested here in the journey that the breath takes - rather in just refining our awareness of the breath at the instant we first notice it and knowing it: is it short, long, shallow or deep? The awareness of that first touch of air is very subtle, and will be refined further as we continue to meditate.
The precision that we can develop in this fourth section will be of great importance when we later move on to insight meditation practices. We mustn’t run before we can walk, however, so we use the three preceding stages to refine our awareness of the breath. The counting is a simple tool that can initially aid concentration and bring awareness to the subtleties of the in- and out-breath. Hence the move from counting after the out-breath to counting before the in-breath. Many people find it a great help in settling thoughts and distractions, and in becoming more aware of the action of breathing.
Many people have difficulty initially identifying the point of contact but this will become easier as you continue to work up to it. If you cannot feel the touch of the breath at present it is fine to extend the third section to double its usual length and omit this fourth stage. As your concentration improves and the technique becomes more familiar then you will automatically begin to notice where the breath first touches as it enters. Initially you will see this as part of the cycle of breathing within that third stage, but soon you will be able to isolate that moment of first contact. At that point reintroduce observation of the fourth section in a formal manner.
It might be helpful to try to become more aware of the actual passage of the breath in stages 1 to 3. Follow it on its journey a short way into the respiratory system and out again. Not too deep, but aware of the movement and whether it is long or short. This awareness of the breath’s journey is the essential difference between the fourth section and the preceding ones. Until the fourth section we have an awareness of the fullness of the inhalation and exhalation process. In the fourth section our attention is focused only on the solitary spot where the touch of air is first felt. We are unconcerned by where it moves onto beyond the instant at which it makes contact. Our observation is of the characteristics of the breath at that one place; short, long, deep, shallow, etc.
In every instance we are working with natural, normal, breathing. Not changing the rhythm, not trying to deepen the breath. Don’t fret about the depth or pace of your breathing. Just take it as it comes and observe it. We sometimes have a tendency to try to make this basic activity a little more diverting and can become very caught up in looking for the reasons for any change of pace. Always the advice is simply to observe. It is as it is. If there are irregularities in rhythm or pace then, as far as the practice goes, this in itself is unimportant. Each meditation session will be different. They are never predictable. No sooner do we firm up our ideas of what our sessions are generally like than we will hit a patch that upsets our preconceptions. Keep it simple. Learn to treasure the simplicity. We operate in a world of great complexity. Allow yourself this short time to observe a simple process completely and not to analyse it.
Try to just observe what is happening rather than keeping a mental commentary as this then becomes something akin to mantra meditation rather than meditation on the in- and out-breath. I know this habit can be difficult to shake but it will be easier if you don’t feel you have to force thoughts out. Accept that they will occur - there is nothing wrong with them arising in the mind. Acknowledge them when they do, and then gently turn back to following the breathing. It will take time to get used to the simplicity of the technique but observation alone is what we are practising. We are not trying to make the mind a blank or to deny that images, thoughts and sensations quite naturally occur. Give them a polite nod of welcome and then pass by as you continue on the journey of watching the breath.
Don’t worry if your breath naturally deepens or becomes shallower during the sessions. The point is that we are not consciously trying to alter it. Many people have the impression that you have to breathe in a special way to meditate. It is true that there are methods from other traditions that work in such a way, but that is not the path that we are taking. Just observe the breath as it is. If it is shallow that is fine. If it is deeper that too is fine. Interesting how complex something so straightforward can seem, isn’t it?
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Contemplation - Day 2
7. One who looks only for pleasure,
with senses and appetite unrestrained,
- indolent and dissipated -
will surely be overpowered by Mara
- for the wind easily fells a rotten tree.
8. One who contemplates impurities,
with senses and appetite restrained,
- faithful and energetic -
will never be overpowered by Mara
- for the wind cannot move a rocky mountain.
9. Wearing the yellow robe
though stained oneself,
devoid of restraint and integrity,
one is unworthy of it.
10. Wearing the yellow robe
cleansed of stain oneself,
with restraint and integrity,
then one is worth of it.
11. Viewing the inessential as essential,
and the essential as inessential;
dwelling in Wrong Thought,
one never arrives at the essence.
12. Viewing the essential as essential,
and the inessential as inessential;
dwelling in Right Thought,
one arrives at the essence.
Last modified: Wednesday, 11 January 2017, 7:37 PM
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Contemplation - Day 2
7. One who looks only for pleasure,
with senses and appetite unrestrained,
- indolent and dissipated -
will surely be overpowered by Mara
- for the wind easily fells a rotten tree.
8. One who contemplates impurities,
with senses and appetite restrained,
- faithful and energetic -
will never be overpowered by Mara
- for the wind cannot move a rocky mountain.
9. Wearing the yellow robe
though stained oneself,
devoid of restraint and integrity,
one is unworthy of it.
10. Wearing the yellow robe
cleansed of stain oneself,
with restraint and integrity,
then one is worth of it.
11. Viewing the inessential as essential,
and the essential as inessential;
dwelling in Wrong Thought,
one never arrives at the essence.
12. Viewing the essential as essential,
and the inessential as inessential;
dwelling in Right Thought,
one arrives at the essence.
Last modified: Wednesday, 11 January 2017, 7:37 PM
Monday - No Need For Knots Book
On Mindfulness of Breathing (Video) Page
Contemplation - Day 3
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Monday - No Need For Knots
1. No Need For Knots
No Need for Knots
Many newcomers spend more time trying to look like meditators than actually meditating. They contort themselves into postures for which they are not yet supple enough and face insurmountable pain with little hope of concentration on any meditation object. This is nothing but a waste of time. It is far better to ease oneself gradually into meditation and make postural adjustments, using cushions and supports where necessary, alongside the mental adjustments demanded by the practices.
When we are established in our meditation practice then most techniques can be followed in any of the four postures given by the Buddha. These comprise sitting, standing, walking, and lying down.
For beginners, the last of these is not recommended because it has a tendency to promote drowsiness. It is very important that we are as alert as possible during meditation. Any sitting posture may be used, and support from a wall or chair back is acceptable if needed. It is worth persevering to find a sitting posture that can be maintained for long periods of time: as you continue to work with meditation you will find that your session length will increase and a stable upright position is usually the most sustainable over extended periods.
Do not worry that this necessitates you assuming any fancy postures; we are more interested in the attitude the mind strikes than in a particular physical pose. There are very good reasons for using the traditional postures if you have the flexibility, or are prepared to work at acquiring it, but it is perfectly possible to meditate well in a chair. In sitting meditation we are primarily concerned that the back is relatively erect, preferably self-supported, and that the body is free from physical tension. Most of us, as we begin to practice should simply choose the sitting position that we are most likely to be able to maintain without strain for a substantial proportion of the session. Our aim is to remain as alert as possible so sleep-inducing positions should be avoided. Most people gradually get used to sitting cross-legged on a cushion or kneeling using a meditation bench. Aches and pains will inevitably arise as we adapt to any new posture and we need to be sensible here: a small amount of discomfort is to be expected, but at this stage anything stronger or more persistent necessitates a modification of the posture. If you find that you have to move during a session then make sure that you do it with awareness rather than just as a reflex action. Avoid constant fidgeting and adjustments by trying first to treat the discomfort just like any other distraction: when you notice it initially, recognise that it is not the object of your meditation and ease the mind back to focusing on the breathing (the object we are committed to observe). If the discomfort continues or becomes painful then choose to move into a different posture. Acknowledge that this has broken your concentration and keep in mind that such movement will not be required as frequently once we have made meditation a regular activity.
Please be anything but a macho meditator. So many meditators (and not all of them beginners) build up intolerable levels of physical stress through trying to adopt that “perfect posture”. Their sessions are joyless and unproductive - but they look like they have achieved samādhi! There is no single posture that is appropriate to everyone. Our chosen sitting posture should be the one that we can hold most comfortably for extended periods, does not constrict our breathing and promotes alertness. The traditional postures have the advantage of providing a very stable triangular base (buttocks, and both knees on the floor) and thrust the pelvis forward slightly, which aids the alignment of the back. For most adults who are unused to sitting for long periods on the floor the traditional postures will initially be very uncomfortable for anything more than a few moments and one has to consider whether the possible long term advantages are outweighed by the distraction of pain in the short term. My inclination is to suggest that those people who wish to use one of the cross-legged styles, but find them uncomfortable, should work with plenty of physical supports including firm cushions and well-padded mats.
When adopting a cross-legged posture, one of the commonest beginners’ mistakes is to underestimate the amount of height and firmness that is required from the meditation cushion. Before you begin place the cushion on a mat or folded blanket to help protect the knees. You should sit high enough on the cushion to ensure that both knees are firmly on the mat (if this is not possible, additional small cushions can be placed under each knee). Unless this is the case there will be a tendency to rock from side to side and you may find that you are tensing the muscles of the lower back for your entire session. The main reason that an upright back is recommended is that it aids alertness and you will soon notice movement if you begin to doze off thus allowing you to return to the object of meditation.
Generally speaking, your hands should be gently placed in the lap one on top of the other and perhaps with the thumbs touching. A cushion or a blanket can support the hands if this will prevent the arms dragging the shoulders down and so causing a rounding of the back. Some people who have hot hands may prefer to rest the backs of both hands on the lap with a relaxed interlacing of the fingers. The most important thing is that whatever position we choose it should not be tense or uncomfortable.
Wooden meditation benches can be purchased or fashioned that allow meditators to kneel with a seat supporting the buttocks in order that the circulation of blood is not restricted behind the knees. It’s important to test the height of the seat before purchase, as this is critical and usually not adjustable later. Benches can aid a strong posture allowing the back to be in the correct position that in turn is conducive to alertness. Make sure you have a mat or folded blanket under your knees.
If, whilst sitting, you initially need to use a wall to support your back then ensure that you don’t slump. Try to remain as upright as possible. A small cushion placed in the small of the back can lever you slightly away from the wall and help to maintain an upright posture. As you get more used to sitting still on the floor or on cushions for longer periods your muscles will become stronger and more able to support your back and you may feel confident enough to edge away from the external support little-by-little.
Physical flexibility can be improved over time, in most cases, through stretching exercises, hatha yoga, or by choosing to work at sitting in one of the traditional postures each day for a while outside of the meditation periods (for example, whilst watching TV or reading a book). Meditation, it should be remembered, is about mental rather than physical culture and it is important that we resist any temptation to whittle away the time we have allocated for meditation by physical exercise. It is important not to get too comfy: if you decide to sit in a chair during your meditation sessions it is generally better to use a formal stand chair or dining chair. It may also help to raise the rear two legs of the chair a little (perhaps with wooden blocks or an old telephone directory) to permit the tilting of the pelvis that helps to align the meditator’s back.
Sitting in agony is not meditation. If there is significant pain then a postural adjustment should be made. As newcomers it will take time to find the most suitable posture and we should exercise some discipline in ensuring that we do not fidget about for the whole session. A certain amount of experimentation will be necessary - but any movement within a sitting must be done mindfully. We aim for total mindfulness of the meditation object - this cannot be accomplished if constant postural adjustments need to be made, so it is important that we work hard to find a stable way in which to sit, aided or unaided, for reasonable periods of time.
The approach to physical pain in meditation sessions has to be an individual one. The more familiar we become with meditation the more we will realise just how many of the `physical’ pains we feel so acutely are actually the result of mental processes rather than musculo-skeletal problems. We have to learn to strike a balance between the real need to move when faced with continuous and severe pain and the training process of looking at minor physical discomfort as part of the landscape and dealing with it skilfully.
In daily life it is fairly rare for someone to be totally still for even 10 minutes. We are requiring far more than this during our meditation sessions and it is unsurprising that this causes a minor bodily rebellion. If we just give in to the moans and groans then little progress will be seen. The mind seizes on every opportunity to wallow in distraction whether that comes in the form of a pleasurable daydream or in gravitating towards a physical pain we may have.
When you become conscious of the physical pain acknowledge that it exists rather than getting irritated by it. First try to return to the meditation on the breath. If the pain is still predominant then move your posture. Be aware that you have the intention to move, that you are moving, that you are now seated in a new posture, and that you are now returning to your meditation. Resist the temptation to move frequently and when it becomes necessary only do it with mindfulness so that there is a continuity of awareness throughout your meditation session even if there is a lapse in the Mindfulness of Breathing.
A certain amount of tiredness is usual when we begin to meditate. It is rare for us in the rest of our lives to attempt to sit still for an extended period and until we become used to this the mind will tell us “opportunity for sleep, time to shut down”. We need to get used to the idea that this period of sitting requires all our energy. Meditation is an active rather than a passive process. Normally, in this tradition, the recommendation is that the eyes are closed throughout the sitting. It is permissible, if you are particularly tired, to open the eyes slightly and to allow the unfocused gaze to rest some way in the distance. This can make the difference between being able to meditate during a sitting or dozing off completely. Usually, though, the sittings should take place with gently closed eyelids.
Check that there is no tension in the face: try to adopt a gentle smile when meditating. It really does help. The ‘gaze’ of the eyes behind your closed lids should preferably be focused a few feet ahead and not down towards the nostrils. Make sure, too, that the eyelids are very gently closed - no tightening of the muscles here. Some people find it helpful to rotate the neck a few times before meditation and to pull a few exaggerated facial expressions to ease any residual tension before settling down. There is no wrong place to look during meditation, but if you feel tension in your current position, then try another tack. Make life easy for yourself where possible - a small adjustment here and there can help us to look forward to our sessions with enthusiasm.
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On Mindfulness of Breathing (Video)
Andrew speaks about the 4 sections of the Mindfulness of Breathing practice.
Last modified: Sunday, 15 January 2017, 9:02 PM
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Contemplation - Day 3
13. Rain always penetrates a poorly-thatched house;
Passion always penetrates the undeveloped mind.
14. Rain never penetrates a well-thatched house;
Passion never penetrates the developed mind.
15. Grieving here and beyond.
The doer of wrong grieves in both.
He grieves and is afflicted,
seeing the impurity of his actions.
16. Rejoicing here and beyond.
The doer of good rejoices in both.
He rejoices and is jubilant,
seeing the purity of his actions.
17. Tormented here and beyond.
The doer of wrong is tormented in both.
He knows “Wrong have I done” and it pains him.
Further torment follows when gone to a woeful state.
18. Delighted here and beyond.
The doer of good delights in both.
He knows “Good have I done” and it pleases him.
Further delight follows when gone to a blissful state.
Last modified: Wednesday, 11 January 2017, 10:06 PM
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Tuesday - Preferences and Habits Book
Contemplation - Day 4
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Tuesday - Preferences and Habits
1. Preferences and Habits
Day 4
Even with a structure as straightforward as this, we soon begin to cherish our favourite sections and resent those we don’t like. We may find one section mechanical whilst another flows beautifully. Try to practice the meditation as it is given: devoting equal attention to the four sections. You will notice that your experience of individual sections and your reactions to them will vary in different sittings and your preference for particular sections will change. That subtle gear-shift between the first and second sections can take a little getting used to. If you have been practising a different method for some time you may find this to be quite a challenge to any patterns you have developed with your usual technique. This is one of the reasons that periodically working in a new way, such as this, can be useful. Each new sitting should be thought of as a fresh start.
Try not to anticipate what your reactions will be. When an opinion or feeling arises see it simply as that, and quietly ease your attention back to following the breath.
Newcomers sometimes wonder whether all this sitting around focusing on an apparently abstract process isn’t just a form of escapism. Are they just evading more pressing matters? It is not really possible to escape through meditation in the way that we are practising it here. The techniques we are using for the first few weeks work to develop a set of mental qualities which, whilst valuable in their own terms, will also bring realisations that there is much work to be done. We will be well equipped to work with this challenge if we practise these techniques with dedication.
Any difficult tasks that lie ahead - whether in meditation or in our everyday lives - are best approached from a position of strength. The samatha techniques with which we are now working are a training in concentration and single-pointedness and will bring us a certain amount of tranquillity. From that calm vantage point we will be better able to gently approach those other areas of life that are a little shakier. Everything is faceable, for each of us, but we need to prepare the way. The beauty of this path is that it ultimately leads beyond all suffering and all fear - but its short-term benefits are worth celebrating too.
Some people express frustration that in this practice they are unable to resolve any issues that arise or emotions that are felt. They feel that temperamentally they may be better suited to another, more personalised or emotionally based, form of meditation. In ānāpānasati we simply acknowledge the feelings and emotions that arise and, if possible, accept that they are not the business we are dealing with at the moment. It is not that we regard such phenomena as unimportant but merely that we have dedicated ourselves to a period of working with ānāpānasati; and the effectiveness of this technique, like any other, relies on being clear about our objectives, faithful to the method and aware of when we stray.
Ānāpānasati, according to the traditional commentaries, is a form of meditation suitable for all character types. If you have recently been practising alternative techniques that employ some special associations with the breathing then it is likely that the new practice will feel a little difficult or strange at first. The associations you habitually make with the breath will need to be overcome, and that will take a little time, but it is worth persevering. All the meditation techniques that we are using are based in reality. They are not coloured by visualizations, adherence to religious concepts, or ideas of specialness. Through training ourselves to wholly observe the simple, the ordinary, the everyday, we will have the tools (and may cultivate the qualities) that are necessary to overcome all suffering and work for complete liberation. Rather than temporarily making ourselves feel better, which is how most visualization techniques work, we will be prepared to face reality without fear and open ourselves to insight through our own experience.
Over the coming weeks we will be working with techniques that also serve our emotional needs - lovingkindness, compassion, appreciative joy, and equanimity. For now we are working in quite a precise, narrow area. My concern for ensuring that we maintain some rigour and clarity when working with any of these forms of meditations is that we all have a tendency to gravitate to practices which we either feel are what we need right now or which we feel more comfortable with. If we are not careful we lose sight of the value of individual disciplines and, as the skills developed are often specific, our work may be impaired later if the ground is not prepared. I advocate working in a balanced and holistic way and that is why we will be working with several different techniques. I am also very aware of the pitfalls of this approach: if we are not careful then our practice can descend into something that is well-meaning but muddled and consequently ineffective. This is why I ask that people always work at least initially with the techniques as given. Not changing them unless they have a very good reason to do so. I accept that a degree of trust is required here - and that can sometimes be difficult in these modern times.
Sometimes new meditators get the wrong idea about why we return to the breathing rather than follow the thoughts that arise. There is no prejudice against thinking (or acting) in Buddhism - but there is an understanding that some things are better left to a time outside of our meditation sittings, and discursive thought is one of these. It is mainly a question of efficacy: we know from everyday experience that if we try to accomplish a myriad of disparate things all at once we are likely not to do any of them particularly well - and may come dreadfully unstuck! Meditation demands all of our attention, and all of our energy, for the time that we have decided to practice it. It is simply not possible to meditate well and ponder the world’s problems, or solve the odd environmental crisis, at the same time. If we take the approach that our meditation sittings are important and inviolable then we will reap the benefits - both mundane and of a higher order. This attitude will not only prepare us for insight and wisdom, but will allow us to work more efficiently in our time off the cushion. We will see things more clearly, we will bring compassion and kindness to our tasks, and the mind will be equanimous and more able to cope with life’s vicissitudes… We will be more useful and resourceful in terms of what we are able to offer others. We will also have a much clearer perspective on what is important and what is less so.
In my own practice there have been periods where I have felt the need to work with an aspect of my condition right now - usually determined by my predominant characteristics - rather than taking the long view. I know for certain that in the past I have pandered to and indulged various aspects of my character because I naturally gravitated towards particular techniques and away from others. This can lead to an unbalanced practice and be an impediment to development. Rest assured that we will not neglect any area of our emotional makeup: the work on the brahmavihāra techniques that we will address shortly is very powerful and gloriously effective. Our aptitude for later techniques will be better because of our engagement with ānāpānasati.
Please try for now to acknowledge anything which arises within your meditation, let it go (you may prefer to think of it as ’saving it for later’), and return gently towards the object of the meditation. I know that this is not easy and sometimes it does not feel intuitive but it does work.
One of the things that continues to surprise me is the way that my own practice has changed and continues to change over the years. Initially I often found myself liking one technique and disliking another but soon the poles were reversed. With time and application our ability to approach any valid practice with equanimity will make these choices less of an issue… but in the early days sometimes we have to grit our teeth a little. We must always be careful to guard against the pull of preference and push of avoidance with any technique that is introduced. Concentration is needed in many situations and all forms of meditation and the changing patterns within the four-section method is one approach to developing this faculty. Choice is both an opportunity and a trap and there is much to be learned from acceptance.
Even when meditating we so very quickly get habituated to one way of doing things. Many seasoned meditators are surprised by the amount of resistance they feel to making any alteration to their technique. It is very challenging to acknowledge that we have become so set in our ways when we are participating in an activity that is deemed to be developmental. This is why it is useful to take a disciplined approach to new techniques: we can look on it as an opportunity to re-evaluate the mundane aspects of our practice. Is it working? Is it stagnating? Often we need this change of pattern to awaken us out of our slumber.
Mindfulness of Breathing is a profound practice, the instructions for which can be outlined in very simple language, but its mastery can provide many years of work. As we become established in this technique we will begin to see a gradual development of important qualities within us. We will become more serene and lucid. Even after a few weeks of dedicated practice we will have evidence of an improvement in our concentration through our ability to remain focused on our meditation object. This improved concentration brings practical benefits in our daily lives but, more importantly, it gives us the firm foundation we will need to bring to all of the other spiritual disciplines.
And when, later, we move to practices that are not anchored on an object like the breath? …. maybe pure awareness? … but that will be predicated on the ground we have laid in these concentration practices: we will need to be able to bring that pinpoint accuracy and complete attention to a myriad of arisings and ceasings in every second. Quite a task, quite wonderful… and quite possible!
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Contemplation - Day 4
19. Often reciting the sacred texts, but not applying them,
- like a heedless cowherd who counts only others’ cattle -
one does not share the blessings of the holy life.
20. Rarely reciting the sacred texts, but following the Dhamma,
forsaking greed, hatred and delusion,
with insight and an emancipated mind,
clinging to nothing of this world or the next,
truly one shares the blessings of the holy life.
21. Mindfulness is the path to the Deathless.
Inattention is the path to death.
The mindful do not die.
The inattentive are as if already dead.
22. Knowing the supremacy of mindfulness,
the wise delight therein,
enjoying the resort of the Noble.
23. Meditative and determined,
the wise alone experience Nibbana,
the incomparable liberation from bondage.
24. Resolute, mindful, of pure conduct,
discerning and restrained,
living by Dhamma,
their glory grows.
Last modified: Wednesday, 11 January 2017, 10:12 PM
Page
Wednesday - Ordinary Breath, Closely Felt Book
Contemplation - Day 5 Page
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Wednesday - Ordinary Breath, Closely Felt
1. Ordinary Breath, Closely Felt
Day 5
The Buddha didn’t actually prescribe a certain point at which to watch the breath, but for now we will be observing it as we breathe through the nose. If there is a particular reason why this proves difficult (e.g. a heavy cold) then breathing through the mouth is also fine. The precision of our observation will become increasingly important as we move towards vipassanā techniques. For that reason alone, I would recommend that you continue to locate the point of first contact and observe the breath there. It’s not part of some magic formula or method - there are many valid ways - it simply forms part of a training regime leading to greater precision in mindfulness of our meditation object.
Because we are not involved in heavy physical exercise, and are not obstructing or holding the breath in any way, the body should find no need for the breathing to be any deeper than if it were engaged in other sedentary activities (such as reading a book). If we feel there is a need for gasping on the inhalation then it is likely that we are forcibly expelling the breath from the body on the exhalation rather than just observing it flowing out normally. Remember that the exercise is not about deep breathing. Regardless of the merits of what other traditions or therapies teach, there is no intention here to purify, energize, heal, cleanse, etc., through breathing. Try to put aside anything you may have heard about the breath for a while and choose to observe the process as if for the first time. In ānāpānasati we simply observe a very ordinary occurrence and try to improve our ability to fix our attention on it.
There is sometimes a worry that the breath is becoming too deep or too shallow. Occasionally some meditators may feel slightly dizzy; but this usually indicates that they are controlling or forcing the breathing rather than just allowing it to come and go quite naturally. If you use natural normal breath then you will not hyperventilate. Hyperventilation is common in modern techniques and probably accounts for much of what participants in these practices deem to be mystical experiences. It is very easy, but inadvisable, for anyone to get a mechanical high through forcing the breath in such a way. In ānāpānasati we do not go looking for mystical experiences. The practice is one of concentration upon a simple object. Anything that arises is to be accepted and then we simply return to observation of the breath. There is a great trap in clinging to interesting phenomena that arise and craving them when they do not. Simply accept that it is the nature of the mind to throw up these phenomena and return to the job in hand. When using natural normal breath there is no possibility of doing any damage.
Hatha Yoga practitioners often find that, because they have an awareness of techniques used in pranayama, there is a difficulty in just allowing the normal breath to continue without interference. There is also sometimes a deep-seated idea to overcome that deeper breathing is more calming or cleansing and therefore desirable. The practise we are using will gradually effect change and usually no intervention is necessary. Simply following the procedure conscientiously for a while will allow it to feel more natural for you.
When we practise ānāpānasati we are trying to put the attention firmly upon the breath as it is rather than desiring it to be anything else. The four-section version that we are using will help to bring this about by refining the concentration. If your breath is deep, do not worry about it - just observe it as it is. Naturally deep breathing - for the purpose of ānāpānasati - is neither better nor worse than naturally shallow breathing. Try not to become too hung up on whether you are exerting gentle control - just continue to work with the technique. If you determine to place your whole attention on the exercise in hand in each of the distinct sections you will find that this presents more than enough work for the mind without it needing to regulate the breath. This will be a gradual process that takes time if you are habituated to working in a different way.
During sessions it may be that the breath becomes so shallow that it is difficult to perceive. Sometimes we can be left wondering whether we are imagining the movement of the breath rather than actually observing it. Such wondering is, of course, wandering if it happens during a sitting - so a return to the object of meditation is usually called for. Although in the Mindfulness of Breathing practice we almost always work with the natural breath, just as it comes, there is sometimes a necessity to engage in a few deeper breaths if we are having difficulty locating its physical touch as it enters and leaves the body. This should be thought of as a remedy rather than the norm and should be dispensed with as soon as it is no longer necessary. Many people will never require this step.
The distinction between thoughts about breathing and precise physical awareness is crucial. Our job is to observe the reality of the breathing process: if we are following an idea about the process rather than the process itself then that is straying from the object of meditation. For seasoned meditators, who are usually the ones who experience this problem, then working with the four-sectioned approach may be especially helpful. There is sometimes reluctance by such ‘old hands’ to engage in the counting stages but it is worthwhile to return to this periodically even if you have taken the decision not to continue to use it in daily practice.
Coming back to the breath periodically throughout the day is a valuable exercise. One will not reach the levels of concentration that is achievable in formal sittings, but it still has the potential to aid the long-term development of calm. It is not only the breathing that can be used in this way; mindfulness exercises (where one follows very closely a simple activity, for example) can also bring similar benefits. These can be looked upon as supplementary trainings: they are not a substitute for formal meditation sittings but are worthy companions. Resist the idea that there will be immediate benefits from any meditation activity; progress is more usually seen over an extended period and will be the result of a consistent and disciplined approach rather than somehow `turning on the calm’ when needed.
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Contemplation - Day 5
25. With resolution and mindfulness,
discipline and self-control,
the wise create an island
no flood can submerge.
26. Fools and the ignorant
indulge in heedlessness.
The wise keep mindfulness
as their best treasure.
27. Do not give way to heedlessness.
Do not indulge sense pleasures.
Only the attentive and meditative
attain great happiness.
28. At the summit of a mountain
one observes those below.
Rejecting inattention for mindfulness
the wise ascend the highest tower of wisdom,
sorrowlessly watching the sorrowful beneath.
29. Mindful among the heedless,
alert among the sleeping,
the wise advance like a race horse
outpacing a weak hack.
30. Mindfulness crowned Indra ruler of the gods.
Mindfulness is ever praised,
heedlessness always condemned.
31. Delighting in mindfulness,
fearing inattention,
that bhikkhu advances like fire
burning all obstacles great and small.
32. Delighting in mindfulness,
fearing inattention,
that bhikkhu cannot fall back -
he approaches Nibbana.
Last modified: Wednesday, 11 January 2017, 10:17 PM
Thursday - Results and Time Book
Contemplation - Day 6 Page
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Thursday - Results and Time
1. Results and Time
Day 6
Newcomers to meditation are often preoccupied with ideas of achieving the greatest results in the shortest possible time. Who can blame them? Often the question is asked as to how much meditation practice is required for significant results to manifest. How long must I sit? In the Anguttara Nikāya, the Buddha tells the story of a hen who longs earnestly for her eggs to hatch and her chicks to emerge safely. Instead of wishing and longing, she would be more productive if she chose to actually sit on the eggs, keeping them warm until the chicks are sufficiently well developed. If the sitting and nurturing does not take place then the chicks will never emerge from the shells no matter how long she pines for this to happen. We shall be similarly thwarted if we do not apply the required effort and discipline to our meditation practice.
Practically any session is better than none at all, and the aim should be to build up regular sittings on a daily basis. Anything less than 20 minutes is likely to be mainly settling-down time for many newcomers so I would suggest this as a minimum. I am not of the ‘never mind the quality, feel the width’ school. The best length of session is determined only by your ability to remain alert within it. There is little merit in sitting in a beautiful full lotus position for hours on end if your mind is elsewhere. Far better to have a productive 20 or 40 minutes on a regular basis and increase this as you feel able and willing to do so, and as your concentration within sessions improves. Many people do find that they can accommodate longer sessions after some time; and it is fairly common for those established in their practice to choose to dedicate one hour twice each day to meditation. There are no such stipulations in the Pāli Canon or elsewhere; it is our own choice and will necessarily be determined by our circumstances. This is not to let us off the hook: we may find that gradually we will wish to increase the amount of meditation we are doing. During this course my recommendation is that participants try to incorporate two meditation sessions into each day (but if two daily sessions are impossible, the various techniques that we shall explore can be alternated in subsequent sessions instead). When finding the time to meditate seems difficult, and we are working with these sectional forms of meditation, try to ensure that the last section of each practice is not rushed. The intention should be to devote a reasonably equal amount of time to each section.
The amount of time you feel able to comfortably devote to a session will vary. Most people find that they can increase the minutes gradually over a few weeks. If ever it becomes a chore then it is perfectly fine to drop back for a while provided that you do so with awareness of the choice that you have made. If you consistently feel exhausted after meditation then it is likely that you are trying too hard. There is a fine balance between making an effort and straining to achieve! This is a tricky one for most of us at some time or another. Try to take things a little easier for a while. Rely on working with the technique in a way that is gentle and non-competitive.
There is not really one good time to meditate. It is helpful for individuals where they have a choice to pick the time of day when they are at their most alert. In practice most people reach an accommodation between the other demands on their time and the available slots for meditation. Many find early morning and early evening conducive, but this will vary for different individuals. Do what you can, when you can. It is important to maintain a regular practice and not to allow the countless other things with which we could fill our time to impinge on this vital work.
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Contemplation - Day 6
33. A fletcher straightens an arrow shaft.
The discerning man straightens his mind:
fickle and unsteady, so difficult to guard.
34. Like a fish pulled from water
to be thrown on dry land,
the mind writhes to and fro.
Hence, Mara’s realm should be shunned.
35. Wonderful it is, to tame the mind:
so difficult to subdue, so swift,
seizing whatever it desires.
A disciplined mind brings happiness.
36. The discerning man guards the mind:
so difficult to detect, so subtle,
seizing whatever it desires.
A protected mind brings happiness.
37. Dwelling in the cave of the heart,
the formless mind wanders far and alone.
Those who subdue the mind,
are freed from Mara’s bonds.
38. Wisdom is never perfected
in one whose mind is unsteady,
who knows not the Dhamma,
whose conviction wavers.
Last modified: Wednesday, 11 January 2017, 10:21 PM
https://course.org/campus/mod/page/view.php?id=80
Contemplation - Day 6
33. A fletcher straightens an arrow shaft.
The discerning man straightens his mind:
fickle and unsteady, so difficult to guard.
34. Like a fish pulled from water
to be thrown on dry land,
the mind writhes to and fro.
Hence, Mara’s realm should be shunned.
35. Wonderful it is, to tame the mind:
so difficult to subdue, so swift,
seizing whatever it desires.
A disciplined mind brings happiness.
36. The discerning man guards the mind:
so difficult to detect, so subtle,
seizing whatever it desires.
A protected mind brings happiness.
37. Dwelling in the cave of the heart,
the formless mind wanders far and alone.
Those who subdue the mind,
are freed from Mara’s bonds.
38. Wisdom is never perfected
in one whose mind is unsteady,
who knows not the Dhamma,
whose conviction wavers.
Last modified: Wednesday, 11 January 2017, 10:21 PM
Friday - Distractions and Development Book
https://course.org/campus/mod/book/view.php?id=81
Friday - Distractions and Development
1. Distractions and Development
Day 7
There is often a great sense of satisfaction when we manage to stay with the breath for more than a few minutes. This is a common feeling when starting out. The mind is generally so very busy, hopping about everywhere that a moment of sustained concentration can even come as a shock. The thing to realise about the process we are undergoing is that it is a very gradual path and its pace will be different for every one of us dependent on the conditions we bring to it. As soon as we notice a feeling like satisfaction or frustration arising we must simply accept it - even this, after all, is a straying from our object - before turning our attention gently back to the breathing. We should guard against trying to change anything. Try not to cling to the feelings that you like or push away those you do not. Just accept them as part of the experience and return to following the breath. We are not trying to keep anything away nor, within this meditation session, are we specifically trying to encourage positive states.
Your concentration will definitely improve with practice. Remember that this is bhāvanā - cultivation, development. We are not expected to be perfect from day one. Work with gentle determination and you will surely feel that the attention to the in- and out- breath becomes more sustained. It is the nature of the mind to wander and we should try not to become tense and irritable when it seems particularly active in this regard. Just acknowledge that you have been drawn away from the object of your meditation - allow yourself a knowing smile, ‘There it goes again!’ - and return to focusing on the breath.
The term ‘monkey mind’ is often used to describe the continual distractions and mental chatter that takes place during our meditation sessions. There will be more stillness and the distractions, when they arise, will be more acceptable to us as we begin to practise regularly. Relative newcomers to meditation often feel that their minds are just too busy to meditate but, of course, that misses the point somewhat. Often there is some residual idea that meditation is about blocking things out or making the mind go blank, but samatha meditation is more about acceptance of what is there, whilst working with gentleness and determination to stay with the object we have chosen - even amidst the cacophony of sounds, thoughts and sensations.
Until it is trained, we have to accept that it is the nature of the mind to wander. Once we have adjusted to the idea of how natural this is it becomes easier to give a mental shrug when it happens and to return to the object of our meditation. The mind is conditioned to crave stimulation and a small rebellion happens when we intentionally pull back from feeding it the stimuli it is used to. Concentration is a quality that can only be developed over time and trying to stick with such a simple process can initially seem very difficult. It will fall into place for you quite soon - the mind will still wander, but the moments of concentration will be more extensive, little by little. Don’t worry if you can’t currently make the count to 10, or 5, or 3… No one is checking but you, and meditation is not a competitive sport. There will be moments of boredom, moments of fatigue, moments of irritation and frustration. There will also be moments of pure concentration and one-pointedness, the like of which you have probably not experienced elsewhere, but for most people these will take a while to develop.
This meditation technique is from the samatha category and the general rule with any phenomenon or distraction that arises during such practices is to note it and return to the meditation object. It is not possible to be fully aware of two separate objects at one time so we must be disciplined. The awareness of thoughts or external things, such as sounds and physical objects, takes place in momentary lapses of attention from the breath. We can only fully be aware of a single object at one time; as we refine our awareness we will begin to see that, rather than being simultaneous, these occurrences actually happen subsequently to each other. The approach is to notice the straying, rather than trying to forcibly ignore the distraction, and resolve to return to the object of meditation. In our case this is currently the breath, but this rule applies also to the other samatha techniques we will introduce. It is important that we do not spend time analysing the nature of the phenomena that arise. Our job is to wholly concentrate on the meditation object we have chosen. There is also a danger in attaching too much significance to images that occur: they distract us from the task we are undertaking. It is easy, and tempting, to stay with images which seem far more interesting than the breath. Our resolve must be, however, to acknowledge their presence and simply return to the work we are doing. Some days anything can seem more interesting than focusing on the breath!
Different images of colour, people or places occur frequently for most people in meditation. As with our dreams, they can be rooted in many sources - memory, fantasy, and imagination. They are undoubtedly interesting, but we must be resistant to their attractions. Samatha meditation is only concerned with one-pointedness upon the object we have chosen. Here we are working toward total concentration on the breath. This is a whole-time activity that cannot profitably be shared with other pursuits. The images that arise, whether they are colours or people, have no intrinsic essence. They are transient and we cannot control them. If we like them we will be let down when they don’t appear. If we dislike them we will try to push them away. If we spend time engaging in colour analysis or in examining scenarios for the characters, however entertaining this may seem, we are wasting time that would be better spent on the object of our meditation. Liberation does not lie in the interpretation of signs: often the signs are simply the mind up to its old tricks trying to find us something more interesting to do.
This may seem very harsh and unintuitive, but it is actually rooted in kindness. Our objective is to overcome suffering for all beings and ourselves. This necessitates that we work effectively to build the skills that are required: one of which is single-pointed concentration. We must guard against anything that distracts us during the short periods that we have set aside for meditation. Try not to attach significance to them and avoid getting involved in working out scenarios. There is no need to get annoyed or frustrated when they arise: simply see them as they are, acknowledge them, note they are not the object of the meditation, and return to the meditation object.
Try to put aside the concepts and teachings of other traditions for a while. Often we can try to replicate the experiences that others have described rather than appreciate that the set of parameters that we work within are unique to us. It is not that there is anything necessarily wrong or incompatible about theories and explanations from different spiritual paths; but it is better if we can simply experience for ourselves what arises during our practice rather than trying to make them fit what we have read or has been described to us by others. It’s difficult, I know! Within this tradition of meditation there are signs (known as nimitta) that may arise during our practice but these occur only when we are well established in concentration. If we are still processing thoughts, or looking for explanations during a sitting, then this should be taken as evidence that the required degree of concentration for such nimitta to arise has not yet been achieved.
The important thing is to gently bring the mind back each time it strays rather than trying to push the thoughts and distractions away. Acknowledge that it is the nature of the mind to stray and don’t get annoyed when it happens. Over time, as practice continues, we will stray less and less; but often if we try to suppress the thoughts at this early stage they will come bouncing back more prominent than ever. Note that they are there; don’t see them as some great barrier. The inevitability of the wandering until we are well established in these concentration practices should be remembered in order that we don’t attach feelings of failure or despondency to this very ordinary tendency.
The wanderings may currently be occurring for you more frequently in some sections than in others, but this is not important - there will be other meditators who find that they are less focused in the sections that you currently find easier. As our practice deepens the ability to remain with the object of meditation will improve, and any irritation or animosity we have towards distraction will lessen. We do not need to fight off the distracting thoughts. If we acknowledge their existence but are gently determined that they are not the focus of our session their presence will be less prominent.
Sometimes people become frustrated at how fragmented particular sections are for them and rationalise that it would be better to get up from the cushion and take a break. I would not recommend that you take breaks between sections unless you really have to. The old monkey mind will soon catch on to the idea that this is an easy way of regularly interrupting your sessions. Work steadily but gently through the sections - don’t try too hard. So much energy can be expended in fighting off that of which we do not approve. Accept that our development will be gradual and that it will be a certainty if we balance dedication to the practices with a gentleness of approach.
You may find that you are noticing the subtle ways in which the breath changes. It is always amazing to me that even such a simple action - inhaling and exhaling - can be so interesting if we take care to fully observe it. It is relatively common at first to find that there is some subtle attempt to control the breathing. If this applies to you, then each time you become aware of control taking place simply acknowledge it and return to the observation of the breath. This control is very much like any other distraction: we acknowledge that it exists but, determining that it is not the focus of the technique we are using, we must return to the sequence of observing the breath rather than the control mechanism.
When we later work with vipassanā techniques in essence the ‘distractions’ - whatever arises - become the ‘object’ of our meditation and are ripe for further attention. The discipline of coping with the narrowness of ānāpānasati should pay dividends even though it may seem frustrating to you at present.
As we become more used to the practice we notice links between mental states and the breath, but it is better, for now, not to attach too much importance to them. In Mindfulness of Breathing as we become aware of the arising thought, we should resist the temptation to analyse it unnecessarily, instead we simply begin again watching the breath. Only if the thought is overwhelming and we are unable to settle should we spend much time with it. There is a danger that if we habitually seek the motivation or meaning behind particular thoughts we will be practising something else entirely. This sort of contemplation has its merits, but it is not ānāpānasati.
As our concentration grows stronger - and particularly if this is combined with ethical behaviour outside of our meditation periods - we will find that the distractions quite naturally occur less, and those that do arise will have much less significance for us. It will be far easier to simply get back to the practise each time. With this level of familiarity we will find no need to anticipate possible distractions, but rather take them as they come (which in any case will be less frequent) and deal with them by gently letting them go and returning to the breath. So, in time, the process will be something like: you glimpse the start of a ‘wander’ sooner and sooner, realise that it’s a natural part of the way things are, note that it’s not important in itself, remember that you have resolved to focus on the breath, gently let the thought go, and return to the job in hand - Mindfulness of Breathing. Of course, this will all happen in a split second.
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Contemplation - Day 7
39. Neither soaked by lust,
nor affected by hatred,
the mind of an Awakened one
transcends both good and evil
and is fearless.
40. Knowing the body is fragile like a clay jar,
secure the mind as a strong fortress, and
defeat Mara with the sword of wisdom.
Guarding what you have won,
remain free from attachment.
41. This body soon will lie on the earth,
discarded and unconscious:
like a useless rotten log.
42. An enemy may harm an enemy,
a hater may harm the hated,
but the ill-directed mind inflicts
on oneself far greater harm.
43. Mother, father or kinsman
may come to your aid,
but the well-directed mind provides
for oneself far greater good.
Last modified: Wednesday, 11 January 2017, 10:24 PM
Chant Workshop 1 (optional)
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Chant Workshop 1 (optional)
1. Chant Workshop 1
The meditation practices we are using are drawn from the Theravāda tradition which bases its teachings on the words of the Buddha and his early followers as recorded in the Pāli Canon. Pāli is a written liturgical language and is often also used for traditional chants that many meditators find helpful as part of their spiritual practice.
During the course we will introduce a small number of these chants in Pāli or in translated English form. Over the weeks the individual chants build to form the text for a puja, or dedication ceremony, that some practitioners may wish to use as a way of periodically rededicating their meditation practice. Please use the chants if you find them helpful; please ignore them if you prefer.
CHANT 1: Vandana & Tisarana
Vandanā
namo tassa bhagavato arahato sammā sambuddhassa
namo tassa bhagavato arahato sammā sambuddhassa
namo tassa bhagavato arahato sammā sambuddhassa
Homage
Homage to the Blessed One, the Exalted One, the Fully-Enlightened One
Homage to the Blessed One, the Exalted One, the Fully-Enlightened One
Homage to the Blessed One, the Exalted One, the Fully-Enlightened One
Tisarana
buddham saranam gacchāmi
dhammam saranam gacchāmi
sangham saranam gacchāmi
dutiyam pi buddham saranam gacchāmi
dutiyam pi dhammam saranam gacchāmi
dutiyam pi sangham saranam gacchāmi
tatiyam pi buddham saranam gacchāmi
tatiyam pi dhammam saranam gacchāmi
tatiyam pi sangham saranam gacchāmi
The Three Refuges
I go to the Buddha as my Refuge
I go to the Dhamma as my Refuge
I go to the Sangha as my Refuge
For the second time…
For the third time…
Play audio:
-1:42
Download link: https://course.org/mcaudio/c/1-Vandana_and_Tisarana.mp3
Last modified: Thursday, 13 September 2018, 4:33 PMContact Andrew