13

Meditation should be perceived as a tool to achieve some goal. We don't meditate to be good at meditation, rather, we use it because we want some results. Buddhist practice is based on three pillars - Right View, Meditation and Action. We need to know some Buddha's teachings, we need to meditate and finally, we need to apply the results of the practice into ...


12

As it was explained to me, we must master the coarse before we can master the subtle, and we must master the subtle before we can attain first-hand direct vision of Dharma. In this vein, during a single meditation session we must first work with the body, then work with the feelings, then work with the mind, and only then the insight meditation can happen ...


11

It is more gentle than that. Consider the first tetrad of anapanasati: Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' He trains himself, 'I will breathe in ...


11

Steps differ by every teaching lineage. But a basic outline would look like this: Focus on the breath and recognize it as breath, without the thought, this is me, this is mine, this is what I am, this is good, this is bad, etc. If the mind wanders from the breath, acknowledge the thought in some system of categorizing objects that arise in the experience. ...


11

I agree with Dhammadhatu in that the different meditations seem confusing when you don't know what it is all about. When you know the underlying principle, you know how these different meditations actually approach same thing from slightly different angle, and you see how they try to explain something that is hard to explain in words, and emphasize what ...


10

What are the different interpretations and translations and what might be the most correct interpretation according to the different lines of practice? How are they rationalized? Here are some: Etymology: pari- is a prefix used with the connotation of around, about, all over, or that of completeness. Thus dhāvati means 'to run' and paridhāvati ...


8

You can feel anyone of them, but you have to use one of them for whole your meditation. I prefer breath. First you have to notice that you are inhaling when inhale and you have to notice that you are exhaling when you exhale. When you do that you may feel lot of things: pain in legs, scratches, mosquito bite like feelings. Just ignore them at once and ...


7

According my understanding Anapana Sati meditation is consists of several steps depending on your level. Found this page written by Most Ven. Nauyane Ariyadhamma Mahathera (who is one of the best meditation teacher according to me) could be helpful to you. It is quite lengthy one, but please read through for better understanding. In the article Ven ...


7

Just breath naturally. Controlling the breath is a different practice all together called Pranayama, and that is generally a Hindu practice. In Anapanasati, the breath shouldn't be controlled or forced but will slowly calm down all on its own. Eventually breathing becomes very slow and shallow, but in order to get there you have to learn to let go and let ...


7

From the Anapanasati Sutta "Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. Mindfulness of in-&-out breathing, when developed & pursued, brings the four frames of reference to their culmination. The four frames of reference, when developed & pursued, bring the seven factors for ...


7

Metta meditation will help you to reduce stress caused by hatred. But it won't be much effective against stress caused by craving or clinging. Anapanasati meditation can be used to get away from all kinds of stress and calm the mind. But it may require Metta meditation at the start as it is hard to concentrate, if you get irritated a lot. Ultimately, it is ...


7

OP: S.N. Goenka says if you practice Vipassana, you must not practice any other technique (but, even more confusingly, he also teaches Anapana and Metta) What is said by Goenka is that you should choose one technique and stick to it. If you choose the technique he teachers you have to follow the instructions properly without adding or subtracting or mixing ...


6

One simple way to setup your mind in the morning is to re-take the refuge vow and/or the five precepts. Or, if you are a Mahayana practitioner, recite the Bodhisattva vow. Here is another consideration though: as one of my teachers said, "the morning begins in the evening". Your morning mind is continuation of the tendencies you have setup in the evening. ...


6

I practice with the Triratna Buddhist Community. Alongside Mindfulness of Breathing practice we also do a Metta Bhavana practice (kindly awareness practice). In this we bring to mind ourselves, a good friend, a neutral person and a person we are finding difficult and wish them well. It's not easy. I have had periods of solely doing mindfulness of breathing ...


6

The only time I've seen the heart-beat mentioned in a similar context, is when Trungpa Rinpoche discussed beginner-level practice: ...Usually hinayana-level student works with reality using exclusively phenomenological methods. He pays attention to his heart-beat, he watches his breathing, controls his posture and gait, how he eats, how drinks water etc......


6

The Wings to Awakening by Thanissaro Bhikkhu, on page 83 says, There is the case where a monk—having gone to the wilderness, to the foot of a tree, or to an empty building—sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [parimukham: in the Abhidhamma, this is translated literally as “around the mouth”;...


5

There are ten fetters eliminated in Vipassana meditation. Elimination does not occur before you reach the Sothapanna(stream enterer) state. Until then, fetters are only subdued. Once a fetter is eliminated, it's gone for good. Refer to the table below to know the fetters eliminated at each stage of the path. Yes, if you stop doing vipassana short of ...


5

I agree with @Rabbit -- what to do next depends on what you are trying to achieve (and what you already have achieved). For example, while doing mindfulness of breathing, how well developed has your concentration become? Have you attained the state known as access concentration, or even the first of the four samatha jhanas? Assuming you have attained at ...


5

The reason why the mind is like this is because, in order to sleep, we must give ourselves into drowsiness. Those with untrained minds (if not everyone) thus plunge themselves into delusion. That's why in dreams, everything's all loopy and oftentimes you don't realize that you're dreaming. When you wake up, your mind is just emerging from that state. I ...


5

All these experiences you get are due to fabrications. You should actively calm the fabrication. To do that: If you have a pleasant / unpleasant sensation somewhere bring it to your attention for a while - initially just bringing it to your attention will not make it go away but later stages it will just pass away When you mind wanders a way just before ...


5

He trains himself to breathe in sensitive to mental processes, and to breathe out sensitive to mental processes. (Cittasaṅkhārapaṭisaṃvedī assasissāmīti sikkhati. Cittasaṅkhārapaṭisaṃvedī passasissāmīti sikkhati.) He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. (Cittapaṭisaṃvedi assasissāmīti sikkhati. ...


5

I assume that by rapture and bliss you mean the Pali words Piti and Sukha. Piti and Sukha are supposed to be comfortable and pleasant states of mind that arise whenever the mind is sufficiently calm, abiding in itself. However, these states have degrees of maturity, and they are not always conventionally pleasant. Diarrhea or sensations of ants crawling for ...


5

The best is to go to directly to the Sutta or what the Buddha directly had to say about it. There are 2 good translations by Piya Tan: Anapanasati Sutta Anapanasati Sutta, Trilinear edition A more detail explanation of the Sutta is available in Mindfulness with Breathing: a Manual for Serious Beginners, 2nd edition which does a wonderful detailed ...


5

I used to think that "guided" meditation was a superficial thing. Now I know that that view isn't very true...There are some very "not superficial" guided meditations out there that are made by some serious meditation teachers. Off the top of my head there is Gil Fronsdal's guided meditations(only "Anapana" was searched for...he has a ton of other guided ...


4

MN62 Maha-Rahulovada Sutta is one of them. "[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' [2] Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' [3] He trains himself, 'I will breathe in ...


4

According to the Anapanasati Sutta, mindfulness of breath alone leads to full liberation. Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. Mindfulness of in-&-out breathing, when developed & pursued, brings the four frames of reference to their culmination. The four frames of reference, when ...


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