Tu Viện Quảng Đức105 Lynch Rd, Fawkner, Vic 3060. Australia. Tel: 9357 3544. quangduc@quangduc.com* Viện Chủ: HT Tâm Phương, Trụ Trì: TT Nguyên Tạng   

A Guided Breathing Meditation (Theravadin)

28/02/201415:46(Xem: 4392)
A Guided Breathing Meditation (Theravadin)
SIT COMFORTABLY ERECT, without leaning forward or backward, left or right. Close your eyes and think thoughts of good will. Thoughts of good will go first to yourself, because if you can't think good will for yourself—if you can't feel a sincere desire for your own happiness—there's no way you can truly wish for the happiness of others. So just tell yourself, "May I find true happiness." Remind yourself that true happiness is something that comes from within, so this is not a selfish desire. In fact, if you find and develop the resources for happiness within you, you're able to radiate it out to other people. It's a happiness that doesn't depend on taking away anything from anyone else.

So now spread good will to other people. First, people who are close to your heart—your family, your parents, your very close friends: May they find true happiness as well. Then spread those thoughts out in ever widening circles: people you know well, people you don't know so well, people you like, people you know and are neutral about, and even people you don't like. Don't let there be any limitations on your good will, for if there are, there will be limitations on your mind. Now spread thoughts of good will to people you don't even know—and not just people; all living beings of all kinds in all directions: east, west, north, south, above, and below, out to infinity. May they find true happiness, too.

Then bring your thoughts back to the present. If you want true happiness, you have to find it in the present, for the past is gone and the future is an uncertainty. So you have to dig down into the present. What do you have right here? You've got the body, sitting here and breathing. And you've got the mind, thinking and aware. So, bring all these things together. Think about the breath and then be aware of the breath as it comes in and goes out. Keeping your thoughts directed to the breath: that's mindfulness. Being aware of the breath as it comes in and out: that's alertness. Keep those two aspects of the mind together. If you want, you can use a meditation word to strengthen your mindfulness. Try "buddho," which means "awake." Think "bud-" with the in-breath, "dho" with the out.

Try to breathe as comfortably as possible. A very concrete way of learning how to provide for your own happiness in the immediate present—and at the same time, strengthening your alertness—is to let yourself breathe in a way that's comfortable. Experiment to see what kind of breathing feels best for the body right now. It might be long breathing, short breathing; in long, out short; or in short, out long. Heavy or light, fast or slow, shallow or deep. Once you find a rhythm that feels comfortable, stay with it for a while. Learn to savor the sensation of the breathing. Generally speaking, the smoother the texture of the breath, the better. Think of the breath not simply as the air coming in and out of the lungs, but the energy flow that courses through the body with each in-and-out-breath. Be sensitive to the texture of that energy flow. You may find that the body changes after a while. One rhythm or texture may feel right for a while, and then something else will feel more comfortable. Learn how to listen and respond to what the body is telling you right now. What kind of breath energy does it need? How can you best provide for that need? If you feel tired, try to breathe in a way that energizes the body. If you feel tense, try to breathe in a way that's relaxing.

If your mind wanders off, gently bring it right back. If it wanders off ten times, a hundred times, bring it back ten times, a hundred times. Don't give in. This quality is called ardency. In other words, as soon as you realize that the mind has slipped away, you bring it right back. You don't spend time aimlessly sniffing at the flowers, looking at the sky, or listening to the birds. You've got work to do: work in learning how to breathe comfortably, how to let the mind settle down in a good space here in the present moment.

When the breath starts feeling comfortable, you can start exploring it in other areas of the body. If you simply stay with the comfortable breath in a narrow range, you'll tend to doze off. So consciously expand your awareness. A good place to focus first is right around the navel. Locate that part of the body in your awareness: where is it right now? Then notice: how does it feel there as you breathe in? How does it feel when you breathe out? Watch it for a couple of breaths, and notice if there's any sense of tension or tightness in that part of the body, either with the in-breath or with the out-breath. Is it tensing you up as you breathe in? Are you holding on to the tension as you breathe out? Are you putting too much force on the out-breath? If you catch yourself doing any of these things, just relax. Think of that tension dissolving away in the sensation of the in-breath, the sensation of the out-breath. If you want, you can think of the breath energy coming into the body right there at the navel, working through any tension or tightness that you might feel there...

Then move your awareness to the right—to the lower right-hand corner of your abdomen—and follow the same three steps there: 1) locate that general part of the body in your awareness; 2) notice how it feels as you breathe in, how it feels as you breathe out; and 3) if you sense any tension or tightness in the breath, just let it relax . . . . Now move your awareness to the left, to the lower left-hand corner of your abdomen, and follow the same three steps there.

Now move your awareness up to the solar plexus . . . . and then to the right, to the right flank . . . . to the left flank . . . . to the middle of the chest . . . . After a while move up to the base of the throat . . . . and then to the middle of the head. Be careful with the breath energy in the head. Think of it very gently coming in, not only through the nose, but also through the eyes, the ears, down from the top of the head, in the back of the neck, very gently working through and loosening up any tension you may feel, say, around your jaws, the back of your neck, around your eyes, or around your face...

From there you can move your attention gradually down the back, out the legs, to the tips of the toes, the spaces between the toes. As before, focus on a particular part of the body, notice how it feels with the in-breath and out-breath, relax any sensation of tension or tightness you might feel there, so that the breath energy can flow more freely, and then move on until you've reached the tips of the toes. Then repeat the process, beginning at the back of the neck and going down the shoulders, through the arms, past your wrists, and out through your fingers.

You can repeat this survey of the body many times until the mind settles down.

Then let your attention return to any spot in the body where it feels most naturally settled and centered. Simply let your attention rest there, at one with the breath. At the same time let the range of your awareness spread out so that it fills the entire body, like the light of a candle in the middle of a room. Or like a spider on a web: the spider's in one spot, but it knows the whole web. Be keen on maintaining that broadened sense of awareness. You'll find that it tends to shrink, like a balloon with small hole in it, so keep broadening its range, thinking "whole body, whole body, breath in the whole body, from the top of the head down to the tips of the toes." Think of the breath energy coming in and out of the body through every pore. Make a point of staying with this centered, broadened awareness as long as you can. There's nothing else you have to think about right now, nothing else to do. Just stay with this centered, broadened awareness of the present...

When the time comes to leave meditation, remind yourself that there's a skill to leaving. In other words, you don't just jump right out. My teacher, Ajaan Fuang, once said that when most people meditate, it's as if they're climbing a ladder up to the second story of a building: step-by-step-by-step, rung-by-rung, slowly up the ladder. But as soon as they get to the second story, they jump out the window. Don't let yourself be that way. Think of how much effort went into getting yourself centered. Don't throw it away.

The first step in leaving is to spread thoughts of good will once more to all the people around you. Then, before you open your eyes, remind yourself that even though you're going to have your eyes open, you want your attention to stay centered in the body, at the breath. Try to maintain that center as long as you can, as you get up, walk around, talk, listen, whatever. In other words, the skill of leaving meditation lies in learning how not to leave it, regardless of whatever else you may be doing. Act from that sense of being centered. If you can keep the mind centered in this way, you'll have a standard against which you can measure its movements, its reactions to the events around it and within it. Only when you have a solid center like this can you gain insights into the movements of the mind.
Gửi ý kiến của bạn
Tên của bạn
Email của bạn
25/07/2023(Xem: 930)
Dealing with the chosen work, I observe that a puggala has been present in the world because of dependent origination (paṭiccasamuppāda) or continuity of change (santāna). The five masses of elements (pañcakkhandhā), which constitute the puggala and the world around him, are without any substance (anattā), impermanent (anicca) and they are really causes of grief (dukkha)...
20/07/2023(Xem: 508)
During his recent visit to Melbourne, Australia to attend the Conference on Sociology, at the Melbourne Convention Centre. Professor Dr. Ryushun Kiyofuji visited Quang Duc Monastery, 30 minutes from downtown Melbourne. On this occasion, I had the chance to interview him about the current situation of Buddhism in Japan.
12/06/2023(Xem: 1675)
“One person, mendicants, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” *
30/03/2023(Xem: 1605)
War - we all know this word. There were too many battles in this world since we were the nomads, wandering over sea and land up to the time when the acquisition of material goods increased over time and possession became more powerful in their desire to master and dominate the world. In family and society, from the young to the dignitary, none of them want to give up possession but always to get more. The more assets, the greater desire. The more one tries to get, the stronger greed and selfishness fortifies.
10/12/2022(Xem: 1166)
There can be no success in getting happiness out of Lord Buddha’s Dharma until we understand and use ‘Sila’, which is a Pali-Sanskrit word meaning morality. The Five Precepts are often called ‘Pancasila’, which means ‘the Five Moralities’. As a rule, these five moralities are recited after the Three Refuges, and are usually considered as a necessary part of the ceremony of becoming a Buddhist. Everyone who understands these rules knows it is good and wise to follow them all, but many persons have weak characters and do not make a real attempt to be guided by these Five Rules that all Buddhists must follow. They are:
07/08/2021(Xem: 7805)
The Eight Precepts with Right Livelihood as the Eighth (Ājīvatthamaka Sīla) Dhamma Teachers Certificate EN074 -__ Feb2010 5 8 Precepts Diacritials Requirements and Ceremonies for the Five Precepts (Panca Sila), The Eight Precepts with Right Livelihood as the Eighth (Ajivatthamaka Sila), Dhamma Teachers Certificate, issued by the Buddhist Group of Kendal (Theravada) and Ketumati Buddhist Vihara at Wesak 2006). Updated February 2010
07/08/2021(Xem: 5719)
Venerable Rewata Dhamma born in Myanmar [Burma], was head of the Birmingham Buddhist Vihara until his death in 2004. His book Maha Paritta: The Discourses of the Great Protection (With the Threefold Refuges, Precepts, Salutations to the Triple Gem, Dependent Origination and Metta Bhavana), gives the formula in Pali and English for requesting Ajivatthamaka Sila (The Eight Precepts with Right Livelihood as the Eighth). (pages 9-12) Venerable Balangoda Ananda Maitreya Mahanayaka Thera Abhidhaja Maharatthaguru Agga Maha Pandita (1896-1998) Venerable Balangoda Ananda Maitreya, born in Sri Lanka, attended the Sixth Buddhist Council held in Myanmar [Burma] (1954-56). In 1956, during the third session of the Council, he served as Chairman of the Convocation for a few weeks. The Council was convened by the Myanmar [Burmese] government to prepare an authorized re-edit and reprint of the entire Tipitaka (the Pali Canon) and its commentaries. Venerable Ananda Maitreya was appointed the Sri
07/08/2021(Xem: 7434)
The BEP Buddhist Embroidery Project was started by attendees of the London Buddhist Vihara (Monastery) in 1994. The BEP decided to teach embroidery to people who had not learnt it in childhood. The late Venerable Apparakke Jinaratana, a Theravada Buddhist Bhikkhu (monk), who lived in a cave in Sri Lanka, near a very poor village, was using very old newspapers (supplied by villagers) as tablecloths. The BEP decided to embroider tablecloths, wall hangings and sitting cloths for his use. Although items are given to one monk, they actually belong to the whole of the Bhikkhu Sangha [Order of Buddhist Monks] according to the Vinaya (Buddhist Monastic Discipline). In Asian villages, washing is done in streams and waterfalls, and hung to dry in the hot sun, so items do not last as long as they do in the west.
30/07/2021(Xem: 4422)
Introducing Buddhism by Venerable Dr Balangoda Ananda Maitreya Mahanayaka Thera Abhidhaja Maharatthaguru Aggamaha Pandita DLitt DLitt (1896-1998) and Jacquetta Gomes Bodhicarini Upasika Jayasili. Introducing Buddhism was originally published by The Buddhist Society London in 1988, to accompany The Buddhist Society’s Introducing Buddhism Course, on which Jacquetta Gomes was one of the teachers. Introducing Buddhism has subsequently been published by Buddhist organisations in England, Sri Lanka, Malaysia, Taiwan, and the USA. Introducing Buddhism is available on several websites including Access to Insight, CBE Chinese Buddhist Encyclopedia and Google Books. Introducing Buddhism was launched by the BCC Buddhist Cultural Centre in Sri Lanka with 24 other books under the patronage of Venerable Dr K. Sri Dhammananda Chief Sangha Nayaka of Malaysia and Singapore, in December 1997.
facebook youtube google-plus linkedin twitter blog
Nguyện đem công đức này, trang nghiêm Phật Tịnh Độ, trên đền bốn ơn nặng, dưới cứu khổ ba đường,
nếu có người thấy nghe, đều phát lòng Bồ Đề, hết một báo thân này, sinh qua cõi Cực Lạc.

May the Merit and virtue,accrued from this work, adorn the Buddhas pureland,
Repay the four great kindnesses above, andrelieve the suffering of those on the three paths below,
may those who see or hear of these efforts generates Bodhi Mind, spend their lives devoted to the Buddha Dharma,
the Land of Ultimate Bliss.

Quang Duc Buddhist Welfare Association of Victoria
Tu Viện Quảng Đức | Quang Duc Monastery
Senior Venerable Thich Tam Phuong | Senior Venerable Thich Nguyen Tang
Address: Quang Duc Monastery, 105 Lynch Road, Fawkner, Vic.3060 Australia
Tel: 61.03.9357 3544 ; Fax: 61.03.9357 3600
Website: http://www.quangduc.com ; http://www.tuvienquangduc.com.au (old)
Xin gửi Xin gửi bài mới và ý kiến đóng góp đến Ban Biên Tập qua địa chỉ:
quangduc@quangduc.com , tvquangduc@bigpond.com