Methods of Meditation

Methods of Meditation:

Lord Buddha has blessed all human beings with love, compassion, and the virtue of living in a simple and effective way of meditation.

1. Anapanasati meditation

Lord Buddha recommended choosing one’s breath as the object of meditation. This meditation is called (AANAA PAANAA SATHI) in Pali language. This means paying close attention to the inflow and outflow of breath.

Instead of going with the breath, just observe the way the breath goes in and the way it comes out. The work of breathing (nature) is going in and coming out. But the work of the meditator is only to observe its behavior as it is, to observe it very closely. As soon as the teacher sees good progress in the practice, the teacher will teach the student Vipassana (Insight) meditation when he knows that the student has reached the state of samadhi.

2. Vipassana (Insight) Meditation:

There is a chance to attain wisdom through this practice. A true practitioner should pay close attention to the various sensations that arise in every part of his body from the crown of his head to the toes of his feet, as they are. (Observing the things as they really are) There should be no thought that the emotions will be like this or like that, or should be like this or like that.

True emotions that occur here and there should be carefully observed as they are without like or dislike. It is important to know and understand that various emotions may arise and disappear from time to time. Thus, the fact that all emotions arise are only to disappear. The meditator knows the truth that everything is impermanent (anichiyam). Due to this, the Dhyan gets the opportunity to attain the supreme state of wisdom.

Summary of Satipathana:

The meditator must be very attentive at all times. While walking, sitting, running, eating, drinking water, talking, being silent and dressing, the meditator is aware of his behavior and keeps a close eye on it.

In the practice of Vipassana one discovers the true state within oneself. In other words, he says “I” “me” “mine” is the thing that includes physical structure and mental structure. Suffering occurs because the body system and the mind system are too much combined. If you want to follow the path of Buddha, you must observe these truths of body and mind. These fundamental defects must be meditated upon and directly experienced. Its benefit is wisdom.

Wisdom can be divided into three categories (1) Wisdom acquired by hearing. (2) Substantial knowledge obtained through his research. (3) Awareness gained by one’s own direct experience. One can listen to many instructions, read many scriptures, explore with one’s own knowledge, so that they realize, “Wow, the Buddha’s teaching is extraordinary, this enlightenment is very, very admirable.” But this is not an awareness gained through direct experience.

The body, the mind, the six ascendants, and all its parts have the basic qualities of anichayam (uncertainty), dukkam (duyaram), and anatha (absence of soul). The Buddha advises everyone to experience this true state directly within themselves. Two ways of seeing this truth are shown in this body itself. (1) Body structure (2) Mental structure – It includes consciousness, the knowledge of sensation, a part of the mind that perceives emotion, and a part of the mind that knows reflexes. To explore these two systems, the Buddha taught Kayanuphasana (mindfulness of the body) and Siddhanupassana (mindfulness of the mind).

Kayanuphasana is the feeling and awareness of something happening in the body. Sensing a sensation and knowing it Vedananuphasana (observation of the sensation in the body) Both are about the body.

As such, if something does not appear in the Siddhanuphasana mind, it cannot be experienced directly. If something arises in the mind, it is “dhamma” (attentiveness to mental content). Thus Kayanuphasana and Vedananu Pasana are about the body. Siddhanupasana and Dhammanupasana are about the mind.

One can see from one’s own experience how mind and body are related to each other. Knowing one’s mind and body without direct experience is ignorance. Direct experience is the only thing that helps the body and mind discover the truth of these things. It is only through this that Vipassana begins to help us.

Likes and dislikes appear to many to be a reflection of something external. Actually it isn’t. Lord Buddha knew in his wisdom that likes and dislikes are a reflection of our emotions and he said:

Communication is based on six benefits.

Emotion is caused by contact. Desire is caused by emotion. As a result, contact is made with the six senses, and because of that, emotions – joy – sorrow – occur. Isn’t it obvious that this causes dislike? Before this happens, dislike does not arise.

In this connection the Buddha explored very deeply. This fact became clear as he experienced it himself. He has delved deep into the root of the problem and found out how to uproot the cause of grief without re-emerging.

Lord Buddha was born in this country, grew up, attained holy wisdom that no one could attain and based on that he taught Dhamma to the world with a compassionate heart. Knowing this, may the people of the world use this opportunity to learn, practice and enjoy the Dhamma taught by him, get rid of suffering and gain merit.

May the people of Brahma Viharam acquire the qualities of Emattha (love), Karuna (compassion), Nijna (make others happy) enjoy their happiness, Upekka (equilibrium without likes and dislikes) and live in peace and happiness forever.

Teacher

It is the prime duty of those practicing meditation to know the importance of meditation and to get a good teacher who is well versed in meditation and trained in it. It is very important to find such a great teacher and surrender to him and practice every method he teaches, i.e. without pushing any of his methods, adding anything to it and without doubting his method.

Knowing the meditation progress, the teacher will periodically teach special exercises in meditation according to the time. The meditators should follow this excellent practice with great attention from time to time and engage deeply in the practice.

It is essential to maintain supreme silence during meditation. Do not read or write anything at the same time. At this moment, the mind should not be directed anywhere else for any reason. Forget all activities. He should forget his habitual prayer and prayer.