Theravada meditation sydney 2014,silva meditation benefits,watch the secret circle online free ipad games - For Begninners

12.05.2015
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Obviously the fundamental teachings of the Buddha like the “Four Noble Truths” and the “Noble Eightfold Path” were pretty much identical, but the overall approach of Buddhism was quite different. Whenever the monks from the Mahayana tradition talked about the Theravada Buddhism, it almost seemed as if they were looking down on them a little bit. While this was technically true, the Theravada approach, even if focused on oneself, appeared to be everything but egoistic, it was rather ascetic. Unfortunately, the way the Theravada monks lived also showed on their bodies and their faces. But there were obviously other undeniable differences between the Theravada and the Mahayana approach of Buddhism.
It was actually quite remarkable to see those differences, which even extended into the surrounding environment.
Another difference between the two types of Buddhism became apparent to me during our usual food reflections.
In the Theravada monastery on the other hand, we had to wait for everyone to be served and then while looking at our meal which was served in one bowl only, reminding of the usual begging bowl, we would then recite the food reflection together. Sometimes it was actually hard to believe that Mahayana and Theravada Buddhism were both following the same teachings of the Buddha. This kind of simple view of Buddhism was really talking to me, even if my roots lay rather in the Mahayana tradition. When we keep the breath in mind in combination with repeating the meditation word “Bud – dho, Bud-dho”, we establish peace in our minds, up to the point where we don’t have to use the word “Buddho” any more. With the heart being at ease, certain experiences may come up, experiences as to how we feel our body. If these experiences in meditation come up for a short time, just for a few moments, they are called kanika – samadhi, momentary concentration. Every year on January 16th, the ordained and lay disciples of Venerable Ajahn Chah assemble at Wat Nong Pah Pong  to commemorate his passing away and to practise the legacy of Dhamma he left behind.
This book aims to serve as an introduction to the Dhamma teachings of Venerable Ajahn Anan Akincano.
The teachings contained within this book were originally extemporaneous talks delivered to mixed audiences of both monastics and laity without any formal planning in advance, as is the style of meditation teachers in Thai forest monasteries. When sitting in meditation we assume a posture that feels just right, one that is balanced and relaxed. Once we are mindful of the in-and-out breathing and proficient at focusing awareness on these three points, then we continue by clearly following the in-breaths and out-breaths just at the tip of the nose. An abridged version of a farewell Dhamma desana delivered by Venerable Ajahn Anan at Wat Fah Krahm (Cittabhavanaram), Lamlukka, Patum Thani, in November 1984 (2527 BE) as he prepared to depart to continue his practice in Rayong Province at what would later become his present day residence of Wat Marp Jan. Today, with the permission of Venerable Ajahn Piak and my friends in Dhamma, the time has come for me to speak about Dhamma practice in the course of which there will be much food for thought to bring into your own practice of meditation. Having this opportunity to meet here today is because of our interest in Dhamma and our attempt to practise meditation in accordance with the advice and instruction of the Lord Buddha. At the Mahayana monastery the goal of this precious human rebirth was always to become a Bodhisattva and ultimately attain enlightenment for the benefit of all sentient beings.


They actually seemed to portray the Theravada monks as rather selfish people because they were only seeking personal liberation for their own sake, instead of enlightenment for the benefit of all sentient beings. The Theravada monks were putting themselves constantly through tremendous hardships while living like we did during the retreat. They literally tried to avoid anything that would be pleasurable, because the sensation of delight would unnecessarily give rise to the self-sense and the ego. While putting themselves through the daily hardships and restricting themselves from any pleasures, the Theravada monks appeared as skinny, ascetic looking people with a slightly sad expression on their faces. For example the overall appearance of the monasteries and the meditation halls could not have been more different.
While the Mahayana monastery had a lot of prayer flags, prayer wheels, mantas, malas, prostrations, Buddha statues and kitschy, ornamented stupas, the Theravada monastery didn’t come with any of there things.
In the Mahayana tradition our nun had read aloud a text that was mainly concerned with other people. The Theravada food reflection was focused on oneself and again, without being egoistic, we spoke together that we would only eat this food to maintain this body of ours.
But the teachings had been passed on only verbally for a very long time and they had been adapted to different cultures and different peoples.
The Mahayana tradition always used great words and phrases to describe the Buddha as an enlightened being. But the extremely pure and simplistic approach of the Theravada Buddhism seemed somewhat closer to what the Buddha might have actually taught and it definitely seemed like something I would like to look into in greater detail in the future. All we wish is simply to know the in – and outgoing of the breath, only that much, fully at ease, with a heart at ease, watching the air coming in and coming out, breathing in … breathing out, knowing it, still and peaceful. There may be the feeling that our body expands, becoming very large, filling out the whole room, the whole meditation hall. After the Buddha’s enlightenment, then due to the power of his Great Compassion, rather than dwelling alone in the bliss of liberation, He went forth with loving kindness to teach the multitude, beginning with Venerable Anna Kondanna, the first of the Savaka Sangha. These teachings provide both a guide to the fundamentals of meditation practice and also an overview of the entire Noble Path from beginning to end. After the passing away of Ajahn Chah, who was affectionately called Luang Pu or Venerable Grandfather, it seemed natural that Ajahn Anan, as an accomplished student of this celebrated Master, should begin to exert a similar influence over a new generation of Buddhists, who look towards him for guidance and inspiration. Pali, the scriptural language of Theravada Buddhism, is used sparingly in the first two talks and often the meanings of those terms used are explained in the text anyway or can be inferred from the context.
We should lean neither too far left nor too far right, neither too far forward nor too far back. We maintain awareness of the sensation of breathing by focusing on only the end of the nose.
In the course of this talk, Ajahn Anan offers the details of his practice as a gift of Dhamma to gladden and.
Therefore, let us all be determined to firmly compose the mind, to make it calm and peaceful by trying to focus upon the in-and-out breathing. They would sleep on hard surfaces, rise at 4am, only eat two meals per day and they would even have to go and beg for their little food at the doorsteps of people’s houses. Instead, the Theravada approach was not to be happy and not to be sad because both would be extremes. While the Mahayana meditation hall came with lots of colors and ornamentation, it also came with a golden Buddha statue, a throne for the photo of the Dalai Lama, statues of all sorts of Bodhisattvas and many other decorative items. The only thing that existed was a pond with an island called Nirvana and a simple bridge leading to it.


For now, both Mahayana and Theravada Buddhism seemed to have their good points and the best practice was probably lying somewhere in-between of them.
If a state like this lasts longer, for example five, ten or fifteen minutes, or half an hour, this means, the heart is entering a state of deeper peace.
This realisation and transmission of the Dhamma continues through our teacher and guide in the practice, Venerable Ajahn Chah, right into the present. Both these aspects stress not only the development of samadhi and wisdom, but also the cultivation of other essential virtues such as generosity, patience, loving kindness and moral discipline that together emphasise the integrated and harmonious nature of the Buddhist path. However, in later talks these Pali terms are employed much more freely with the hope that they will deepen readers understanding of spiritual practice. The head should be neither raised nor drooping and the eyes should be closed just enough that we don’t feel tense and uptight. Meditate feeling content and at ease, allowing the breathing to be comfortable and relaxed. Today seems the right occasion to speak because for all of us to be sitting here, having lived this far, is indeed a rarity. Such people, although still alive and sitting, standing or walking, are said to have already died because they are dead to virtue and to goodness, to merit and to that which is wholesome.
The bridge was supported by 16 concrete pillars, symbolizing the 16 steps of Anapanasiti which one had to go through, one by one, in order to cross over the bridge to Nirvana. Our body becomes imbued with blissful feelings called piti, waves of joy and rapture rolling on to the shore so that it makes our hair stand on end. I believe that if we diligently apply ourselves to his teaching, then peace and happiness will arise in our lives.
We then focus awareness upon the sensation of breathing at three points: the end of the nose, the heart and the navel. Perhaps next year, or in the years ahead, we will not have the chance to meet together or see each other again. Upacara – samadhi is a state of concentration that is almost still, or, as it is said neighboring, or touching jhana, almost entering jhana. This or that person may have left us, some to other places, some because old age prevents them from coming, and some because of death. When piti is strong, we might experience the body becoming very light, as if it was floating up in the air, there is no feeling of weight at all sitting up there in space. Indeed, the Pali language serves no other purpose than to clarify the path of spiritual development in a coherent and systematic way. The Buddha informed us that the mind of one who frequently contemplates death will become heedful of the truth, recollecting the impermanence, suffering and selflessness of this body. Used as such, the Pali language, like any other tool, can greatly enhance one’s understanding and ability to succeed at the task in hand, in this case, the liberation of the heart from all suffering and stress. Just this subject of death then, can become a basis for our meditation, a foundation for our practice that we cannot overlook.




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Comments Theravada meditation sydney 2014

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