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All that is mine, beloved and pleasing, will change and vanish. I am the owner of my kamma, heir to my kamma, born of my kamma, related to my kamma, abide supported by my kamma. Whatever kamma I shall do, whether good or evil, of that I shall be the heir. This recollection is specially good for arousing mentally vigorous states and for getting rid of laziness and drowsiness.
Repeated every day, these recollections make one value this life so that one makes the best use of it. Another practice which is beneficial, as it counteracts states of mind rooted in aversion dosa is metta-bhavana, widely practiced by people in Buddhist countries. The advantages are many, ranging from an increase in personal happiness, through such social benefits as having many good friends, to ease of meditation practice, dying unconfused and at least gaining a good rebirth.
So as part of one's daily practice one should recite this traditional passage used in all the Buddhist countries of Southeast Asia. May I have no enmity may I have no hurtfulness may I have no troubles of mind and body may I be able to protect my own happiness Whatever beings there are — may they have no enmity whatever beings there are — may they have no hurtfulness whatever beings there are — may they have no troubles of mind and body whatever beings there are — may they be able to protect their own happiness.
While chanting both these recollections one should not be too hurried. Take time over them and pause for reflection after each phrase has been chanted. In this way one prepares the mind for the next part of one's practice.
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When the last reflection has been finished, one should change from kneeling seated on the heels to a cross-legged posture, whichever one is most suitable. Those who find it difficult to get their knees anywhere near the floor may find it useful to sit in the way illustrated, with a small hard cushion or folded blanket inches thick under the buttocks. One should also sit on a reasonably soft surface, and a square of folded rug, soft carpet, etc.
When seated ready to meditate, one's body should be upright, and yet relaxed. Carefully notice any physical strain and try to correct it. Also one must ensure that the body is balanced and comfortable before meditating — this can be done by moving the body around while seated — for once started the body should not be moved.
Clothes should be not moved. Clothes should be loose and not constricting in any way. Of all the sitting positions, the lotus posture is the best and firmest. But not so many people are able to get their legs into this position without a good deal of practice; so the half-lotus posture may be tried as it also makes the body firm.
Other people find the lion posture better, or where none of these can be done, just sit in the ordinary cross-legged way — but the back must be straight.
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This will help to straighten the back while it gives support to anyone who has a weak back. When all of these ways of sitting are impossible a chair may be used, although it is difficult to feel really firm on a chair. When the legs are stiff, it will be useful to try loosening the three joints of ankle, knee and thigh with these exercises: While standing, raise one leg keeping it straight, a foot off the floor. Support the body by grasping hold of something firm with the hand on the other side of the body. Revolve the foot from the ankle in the widest possible circle while keeping the rest of the leg still.
Turn the foot a number of times both clockwise and anticlockwise. Then raise the top part of the leg until it is parallel with the ground and swing the lower leg in as wide a circle as possible from the knee. Do not move the upper leg. Reverse direction of swing and repeat several times.
Then straighten the leg and swing it, keeping it straight, from the thigh in the largest possible circle, in both directions. Repeat these three exercises from the other leg.
The whole procedure may be done two or three times a day but do not overdo it to begin with — the result will be a lot of aching joints! After a month or two, the joints will have become more flexible and the leg muscles more relaxed. It should then be quite easy to adopt one of these cross-legged postures for a long period of time. So much for the body. Having quietened the body and resolved not to move it while meditating, what about the mind? Most people find that it moves much too fast for their mindfulness to catch.
Eye- Ear- Nose- Tongue- Body touch - consciousness consc. It will not be mind-element, which is the passive state of mind operating in deep sleep.
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Now a mind, or rather a mind operating in deep sleep. In the state of meditation we try to cut out even these inward disturbances by fixing the mind upon one subject which is not discursive. Defilements lead to mental troubles, among them distraction, dullness, boredom, drowsiness, lust, attachment and aversion. But the absence of defilements means the growth of strong wholesome states and hence of increases in clarity and concentration.
So when one has sat down already and made one's body comfortable, then reflect a little: This is not the time to think about the past or the future. Even thoughts about the present must be put down now. This is the time to quieten and concentrate the mind. To follow the Way of Lord Buddha to make the mind firm and unshakable. Now I shall only observe my meditation subject… Breathe in… out… in…. Two subjects in particular are suitable for a Buddhist who has no direct contact with a meditation teacher. One is mindfulness of breathing, the other the development of loving-kindness.
There are many other subjects but these two are the most widely used and can usually be employed given due care without a meditation teacher's guidance. Here, each one will be treated briefly, as there are other books in which they are dealt with in greater detail. Mindfulness of breathing 14 was, by tradition, the subject used by Gotama in his efforts to attain Enlightenment. It is most suitable for promoting calm and concentrated states and so for quelling the distracted mind. It is taught in a number of different ways but in all of them the meditator must first find one point in the breathing process where the breath can be watched.
Concentration upon the breath entering and leaving the nostrils, or upon the upper lip, is good for encouraging clear and concentrated mental states, except for people who experience some tension in the head, or for those who find this subject too subtle. For both types of persons, or for people when affected in these ways, to concentrate upon the rising and falling of the diaphragm is beneficial.
When one has sat down and begun meditation it is advisable not to change one's subject except in case of fear or some other strong defilement, see below but from time to time as the quality of meditation practice changes, for better or worse according to circumstances, the point of concentration or even the subject may be changed as it becomes necessary. One should view the meditation subject as a medicine to cure the diseases of the mind distraction, drowsiness, and so on , and as the symptoms of those diseases change, so the subject of one's meditation can be changed.
For instance a person practicing with mindfulness of breathing may find that he is being disturbed by angry thoughts: it may become necessary then for the control of such thoughts to switch to the meditation on loving-kindness. However, before changing the subject of meditation, it is very helpful to get the advice of someone who is well-established in meditation practice.
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Having fixed upon one point for watching the breath, keep the mind there. You can judge for yourself how successful you are by what happens after this. If you do perceive other sense-objects, for instance, loud or soft noises from outside, but your mind is not shaken from the concentration, on breathing-in-out, merely having awareness of them which returns immediately to the breathing when they cease, without discursive thought, concentration is good. If the mind is mostly fixed on breathing-in-out but also strays to body touch consciousness elsewhere round the body but still without discursive thoughts, then it is not so bad.
But if one's breathing-in-out-mind is frequently disturbed by other mental states consisting of ideas, pictures, etc.
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Even if one's meditation is up to the first standard, there is no need for complacency as there is plenty more to do. The more advanced aspects of meditation do require guidance and one should make every effort to get in contact with a reliable source of teaching. The time that one gives to meditation must depend upon the individual although less than minutes is of little benefit unless the mind is very well concentrated.
Also, it is a good discipline to resolve to practice every day and at the same time in so far as outside circumstances like work allow. One should not practice on some days but not on others. This shows a wavering mind and cannot accomplish much. And when one has determined to meditate every day one should also resolve to practice for the same length of time each day, not one day twenty and next only five minutes. The best time for meditation is early morning when everything is quiet and while the mind and body are rested.