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Meditation According
to Buddhism, ‘Mind is the forerunner of all states’*. Everything we experience
in life is through our mind. In Buddhist practice, two forms of meditation are prescribed. One is the development of mental concentration (samatha or samadhi) or one-pointedness of mind by various methods described in the texts. These practices may lead to the highest mystic states (jhana), and were known to Yogis even before the time of the Buddha. All these states are subject to the laws of cause and effect, hence they do not last. The Buddha taught a unique way of meditation known as vipassana, which develops insight into the true nature of things, leading to the complete liberation of mind and the ultimate truth, Nibbana. This is described in one of the most important discourses given by the Buddha, the Satipatthana Sutta, 'The Setting Up of Mindfulness'. The Buddha said that this practise is the 'only direct path to liberation' (Ekayano maggo). Samatha
meditation involves focussing the mind on a single object in order to
develop stillness of mind. There are a number of suitable objects (kasina)
described in the texts. In general, the object should be plain, such
as a disc, which should not arouse any attachment or emotions. In the
Buddhist practice, the preferred object is the breath. With practise,
the mind will cease to wander and a state of calmness will be experienced.
Vipassana ( mindfulness)
on the other hand is a form of contemplation, or investigation into
the nature of the mind and involves observation of things such as parts
of the body, feelings, thoughts and emotions (mental objects) etc in
a detached manner. The objective is to develop pure awareness
of the processes that takes place in the body and mind which leads to the realisation of their impermanent (annica, not permanent, subject
to continual change) nature. If
now the flow of water in the streams is controlled and reduced, the turbulence
will cease and the mud will slowly settle, leaving the water still and
clear. This is similar to the state of calmness experienced in Samatha meditation. However mud and rotten debris are still present, and will
make the water muddy when the streams start to flow again: the mental defilements becomes active again in the normal state. The Buddha has stated five clear objectives in bhavana: Samatha meditation is usually done in the sitting posture in a quiet environment, away from distractions as stillness of the body and mind is essential. Vippassana, the practice of developing mindfulness, can be done anytime, anywhere even while engaging in daily tasks - one could be mindful while eating, walking, or sweeping the floor etc The
contemplation of the body is one aspect of vippassana. One
then goes on to contemplate the feelings, consciousness and the mental
activities that arises in the body and mind**. The mind is trained to
be aware of defilements that arise (negative states such as greed, hatred,
and delusion). Similarly, one is aware when the mind is free from such
states. The Practice The
'Buddhist way' is a very effective form of meditation taught by the
Buddha, the 'Mindfulness or Awareness of in-and-out Breathing' (Anapanasati).
Note that the breath itself is of no importance and it is only used as an object of meditation. No effort should be made to follow the passsage of the breath in the body, control or interfere with its free flow: it must flow naturally. To
start, select a quiet place, away from distractions. Sit
comfortably on a mat or a cushion with the spine upright, allowing
for the natural curvature of the spine. This helps to keep the mind
alert. Avoid leaning against the wall or some other object. Rest the
hands on the lap with the palms turned upwards, right over left. Keep
the eyes closed lightly. Relax the body by taking a couple of deep breaths
and exhaling slowly, with a feeling of 'letting go'.Continuing
to breathe normally, bring the attention to the point where sensation
is felt when the breath enters or leaves the body. This is the
object of meditation. The mind may wander off, which is the nature of
the mind. As soon as you realise that the mind has wandered, gently
(without forcing) bring the attention back to the object (breath). At
the start, this may seem very difficult and may require some patience
and effort. Be assured that after some practise, the wadering mind (termed
the 'monkey mind'-like the monkey who keeps jumping from one branch
to another) will settle down and focus on the object of meditation.
The training can be extended to include movements of the body. For example, in walking meditation, awareness is focussed on the movement of the feet. The essential technique in Vipassana is to observe the object of meditation in a completely detached manner, without allowing the mind to get involved in the process. One should not push away or suppress emotions as they arise because this may be psychologically harmful. The changes that takes place with practice are very subtle and may only be noticeable over a long period of time, hence one should not expect quick results. For best results, regular practise for about twenty minutes a day is highly recommended at the start, which can be extended as one progresses. Some may find frequent short sessions of say 10 minutes a day very helpful to improve concentration. A little skill aquired at each session will add up over a period of time.The best time of the day might be first thing in the morning, when the mind is free from the days worries, but this will depend on the individual. Sitting down on a cusion and meditating may be regarded as a training excercise. The most important excercise is to apply mindfulness to daily life: physical activities such as eating or walking can all be done with mindfulness, being aware of any attachments or other negative states that may arise. One could take the opportunity of watching the breath while seated in a bus or a train. Pain and Discomfort Beginners
may find it easier to practise for about 20 minutes at a time, followed
by standing or walking meditation to ease any discomfort. If a leg becomes
too stiff and extremly uncomfortable, shifting the position may provide
some relief, but do it mindfully. Avoid shifting
around at the slightest discomfort.
The pain will increase to a maximum level and then fade away. After
a while, these discomforts will ease and it will be possible to hold
the concentration for longer periods. Standing Meditation To do standing meditation, get up slowly and mindfully, holding the concentration. Stand with the feet apart at shoulder length, keeping the spine straight and knees bent slightly in a relaxed manner. The hands can be either hanging loosely at the sides or held together in front. Bring awareness to the point of contact between the feet and the floor or any other point in the body. Do this for about 10 minutes. Metta Meditation Metta has been loosely translated as meditation on 'loving-kindness', or 'universal love'. More appropriate meaning is 'loving-friendliness'. This is an important meditation based on the Karaniya Metta Sutta. It has been developed to alleviate ill-will, anger, unpleasantness and to improve human relationships. The word 'love' here does not imply any attachment as it is commonly understood. Loving-kindness is an altruistic and friendly feeling without expecting anything in return and entirely free from any lustful or selfish desires. You
could spend ten minutes or longer preferably after Samatha or
Vipassana meditation to raise thoughts of Metta. It is
prescribed that metta should be first practised towards oneself,
by bringing into mind positive thoughts of peace and happiness. If the
mind is restless, some may find it beneficial to start meditation with
the practise of Metta. May
I be well, happy, and peaceful After some practise when the technique is well developed, metta could be directed towards a person whom one dislikes. The
concept can be gradually widened to include whole groups and even all
beings in the entire world: *
The
Dhammapada See also: Q&A-Meditation Recommended
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