1

I meditated for many years and read quite a few Buddhist books by famous authors from here in America and abroad. Unfortunately, I have fallen away from meditating on a regular basis and reading Buddhist books. I would like anyone who can help me in trying to get back into the practice of meditation. If anyone has a suggestion on a book to read or a video to watch, that would inspire me to get back to daily meditation, I would really appreciate it. Thank you for your time.

4 Answers 4

2

Perhaps you can reinvigorate yourself to resuming meditation, by watching meditation videos and reading booklets by Ven. Yuttadhammo.

For basic insight meditation (vipassana) based on the mindfulness of breathing, you can consider starting with Ven. Yuttadhammo's "How To Meditate" series for beginners, which is available as a YouTube video playlist and as an online book.

This meditation is based on the four foundations of mindfulness (satipatthana). It comes in the varieties of sitting and walking meditation.

When you get tired of sitting meditation, you can do walking meditation and vice versa.

After you have mastered this, you can proceed to "How to Meditate II" by the same teacher.

3

Finding a place with good friends first where they leading you to meditate with them.

For nowadays, there are many online group where we mute the mic and voice to sit together in the morning.

But it is better if you can go to the meditation place like a temple, etc. I recommend Pa-Auk tawya, there are 41 branches around the world with all kind of meditations, start with Anapanassati.

Then check all of below every dhamma below are important to get start again, but get good friend first.

44. 6. 1.

(49) Kalyāṇamittatā –– Virtuous Companionship

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is virtuous companionship.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect virtuous companionship. Monks, how does the monk develop and make much of the Noble Eightfold Path as a virtuous companion?

  4. “Here, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity... re ... and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path as a virtuous companion.”

(50) Sīlaṃ –– Virtues

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the endowment of virtues.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect the endowment of virtues. Monks, how does the monk develop and make much of the Noble Eightfold Path for the endowment of virtues?

  4. “Here, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. ... re ... and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path with the endowment of virtues.”

(51) Chanda –– Interest

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the endowment of interest.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect interest. Monks, how does the monk develop and make much of the Noble Eightfold Path endowed with interest?

  4. “Here, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. ... re ... and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path endowed with interest.”

(52) Atta –– Self

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the accomplishment of self.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect the accomplishment of self. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment of self?

  4. “Here, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. ... re ... and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment of self.”

(53) Diṭṭhi –– View

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk the forecast and precedence is the accomplishment of view.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect the accomplishment of view. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment of view?

  4. “Here, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. ... re ... and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment of view.”

(54) Appamāda –– Diligence

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk the forecast and precedence is the accomplishment diligence.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect the accomplishment of diligence. Monks, how does the monk develop and make much of the Noble Eightfold Path to accomplish diligence?

  4. “Here, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. ... re ... and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment of diligence.”

(55) Yoniso –– Wise Thinking

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is wise thinking.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect wise thinking. Monks, how does the monk develop and make much of the Noble Eightfold Path by wise thinking?

  4. “Here, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. ... re ... and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path by wise thinking.”

(56) Kalyāṇamittatā 2 –– Virtuous Companionship 2

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk the forecast and precedence is virtuous companionship.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect virtuous companionship. Monks, how does the monk develop and make much of the Noble Eightfold Path with the endowment virtuous companionship?

  4. “Here, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. ... re ....and the monk develops right concentration to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. Monks, in this manner the monk, a virtuous companion develops and makes much of the Noble Eightfold Path.”

(57) Sīla 2 –– Virtues 2

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk the forecast and precedence is the endowment of virtues.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect virtues. Monks, how does the monk develop and make much of the Noble Eightfold Path with the endowment of virtues?

  4. “Here, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. ... re ... and the monk develops right concentration to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. Monks, in this manner the virtuous monk develops and makes much of the Noble Eightfold Path.”

(58) Chanda 2 –– Interest 2

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the endowment of interest.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect interest. Monks, how does the monk develop and make much of the Noble Eightfold Path with the endowment interest?

  4. “Here, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. ... re ... and the monk develops right concentration to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. Monks, in this manner the monk with interest develops and makes much of the Noble Eightfold Path.”

(59) Atta 2 –– Self 2

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the accomplishment of self.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect accomplishment of self. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment of self?

  4. “Here, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end ... re ... and the monk develops right concentration to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment of self.”

(60) Diṭṭhi 2 –– View 2

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the accomplishment of view.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect accomplishment of view. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment of view?

  4. “Here, monks, the monk develops right view to drive out greed, hate, and delusion to the end ... re ... and the monk develops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment of view.”

(61) Appamāda 2 –– Diligence 2

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the accomplishment of diligence.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect the accomplishment of diligence. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment diligence?

  4. “Here, monks, the monk develops right view to drive out greed, hate, and delusion to the end ... re ... and the monk develops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment diligence.”

(62) Yoniso 2 –– Wise Thinking 2

  1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi, and addressed the monks from there:

  2. “Monks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the accomplishment wise thinking.

  3. “Monks, for the development and making much of the Noble Eightfold Path, the monk should expect the accomplishment of wise thinking. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment of wise thinking?

  4. “Here, monks, the monk develops right view to drive out greed, hate, and delusion to the end ... re ... and the monk develops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment wise thinking.”

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A book can't replace the first outwardly condition to develop the path, good householder, which is admirable relation, friendship. Books serve only ones defilements, wouldn't reject them, would neither cite the needed at time nor close up if unhealthy taken. What ever new restart starts with taking refuge into what's/who's heading or arrived at liberation. It's because of great beings that one is assisted to turn to proper attention, by it to abound the hindrances (five kinds of evil association, outwardly, inwardly), develop the path, gain it and heads toward liberation. Only a non-returner, e.g. completed the concentration section, would be no more of need in regard of admirable association for most possible success.

And what's the required condition to try to take on a birth/stand which is condition for the path? Remembering the decay, suffering, within the last turn till here, after having been touched, met, the fourth heavenly messenger.

Books, videos... might suggesting that nourishing on both, the five evil friends and the seven goof friends (wings of awakening) works, but they don't. They don't appear together and let flow out anything to the other side.

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As the other answers say, I find I'm motivated by personal or social contact -- and I believe that's true for many humans, and to a larger extent than we're aware of, if we view ourselves as "independent adults", perhaps you're like me.

For example:

  • If I tell someone that I'm going to do something, that's motivation to do it and to remember it.
  • If someone else is doing something and and there's a scheduled time when I'm invited to do it with them, that's motivation to do what they're doing then (and an example to follow).
  • If someone asks me whether I've done something, and are pleased or sad if I have or haven't, that's another motive.

I found this to be true for many types of action: including meditation.

There are some actions where I have formed or learned the habit, and include it in my life without other people's involvement: but learning something new can be easier with others.

Perhaps it's one of many reasons why monks live together (in a monastery), especially to begin with.


As for I offer this to support the theory: Upaḍḍhasutta (SN 45.2).

There have been several topics on this site where people ask for a list of books, I'm not sure how to find them -- two of these are:

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