Saturday, February 28, 2009
Sunday, February 22, 2009
How To Meditate - by Dalai Lama
HOW TO MEDITATE?
"The most important thing is practice in daily life; then you can know gradually the true value of religion. Doctrine is not meant for mere knowledge, but for the improvement of our minds. In order to do that, it must be part of our life. If you put religious doctrine in a building and when you leave the building depart from the practices, you cannot gain its value."
His Holiness the Dalai Lama, from ' A Policy of Kindness'
I would strongly advise everyone to start with a serious course in meditation in a centre or group under the guidance of an experienced teacher, preferably at least with a few days in silence. This should give you a genuine feeling of the effect that meditation can have on the mind. Many people try to teach themselves meditation by reading books etc., but I can't remember ever meeting an enthusiastic self-taught meditator. So a proper course, if possible with a qualified teacher is invaluable. Furthermore, one should realise that continuity in meditation is considered essential: better five minutes a day, every day, than two hours once a week. For example, five minutes in the morning are likely to become longer over time, and can easily become part of your everyday life.
Many people discover it quickly becomes more essential and helpful than a good breakfast or 'the first cup of coffee' in the morning. In the evening, it can be a good way to stop the worries of the day and go to sleep in a comfortable state of mind. People who have problems getting to sleep may discover that with an evening meditation just before going to bed, the mind becomes much calmer and getting to sleep is no problem anymore. Ultimately, meditation can become a continuous state of mind, but that obviously takes a lot of training/habituation.
Before starting meditation, ideally we need to take care of a few things:
- a quiet place (using music is nice for relaxing, but not really meditation), switching off the phone will help.
- make sure you are not too tired, early morning is generally said to be the best time.
- sit comfortable; most people like a cushion under their behind, the room is best not too warm or cold.
- wear loose, comfortable clothing.
- try to create continuity in time and place to become habituated to the circumstances of meditation.
The Body:
- keeping the back straight, in whichever posture you meditate is most essential.
- try to be comfortable and physically relaxed, and avoid moving too much.
- keep the head straight, slightly bent forward, keep the teeth slightly apart, the tip of the tongue against the upper pallet.
- the eyes are best kept half-open (without really looking), but many beginners find that too distracting and close them.
- the shoulders should be relaxed and the hands can be put in one's lap.
- the legs can be in the full lotus (which not many Westerners manage), but also simply crossed. In fact, other positions like sitting on one's knees or on a bench are good as well. If all of these are too difficult, you can also use a chair, but remember to sit only on the front half of the seat, not leaning against the back rest to avoid a bent back, and keep the feet flat on the floor. Keeping the knees warm may help to avoid numbness of the legs.
- try belly-breathing; not breathing with the chest, but from the navel.
- always remember that the posture should enhance meditation, not be an obstacle! The Buddha even taught one of his disciples who had many problems with his posture to lie down with his back on a bed, and then he quickly made progress; however, most people tend to fall asleep - so it will not be suitable for everyone...
The Mind:
- be relaxed but at the same time awake and attentive: finding your balance here is not easy!
- be a careful observer of your own mind and thoughts; sometimes called the 'little spy inside':
From Ani Tenzin Palmo, Reflections on a Mountain Lake: Teachings on Practical Buddhism:
"As we begin to develop awareness of the mind, the mind itself appears to divide into two. A new aspect of the mind arises. This is referred to variously as the witness, the seer, the knower, or the
observer. It witnesses without judgment and without comment. Along with the arrival of the witness, a space appears within the mind. This enables us to see thoughts and emotions as mere thoughts and emotions, rather than as 'me' and 'mine.' When the thoughts and emotions are no longer seen as 'me' or 'mine', we begin to have choices. Certain thoughts and emotions are helpful, so we encourage them. Others are not so helpful, so we just let them go. All the thoughts and emotions are recognized and accepted. Nothing is suppressed. But now we have a choice about how to react. We can give energy to the ones, which are useful and skillful and withdraw energy from those which are not."
The Session:
1. Try and set yourself a minimum time that you want to meditate and try to stick to that as a minimum, but also stop before you get completely tired.
2. Motivation - to know what you are doing, most Buddhists will start with a refuge prayer, generating bodhicitta (for example using the prayer of the four immeasurables) and the seven-limb prayer (this contains the aspects of respectfulness towards the teachers, making (mental) offerings, admitting one's past mistakes, rejoicing in positive actions, asking the teachers to remain, requesting them to teach and dedicating the practice to full enlightenment). See the example meditations for a set of these prayers.
3a. Calming and clearing the mind - often using a simple (but often not easy) breathing meditation - see below.
3b. Optional for an analytical meditation: take specific object or technique and stay with that - avoid excuses to change the subject.
4. Conclusion and dedication - to make impression on the mind
In short: meditation is a method to transform ourselves into the person we would like to be; don't forget what you want to be like, therefore we need to set the motivation which gives perseverance in the practice. Keep relaxed, don't push yourself and don't expect great experiences. A dedication at the end directs positive energy towards results.
The Tibetans traditionally advise the '6 Preparatory Practices' prior to the first traditional meditation session of the day:
1. Sweep and clean the room and arrange the altar.
2. Make offerings on the altar, e.g. light, food, incense, water bowls, etc..
3. Sit in a comfortable position and examine your mind. If there is much distraction, do some breathing meditation to calm your mind. Then establish a good motivation. After that, take refuge and generate the altruistic intention by reciting the appropriate prayers.
4. Visualise the 'merit field' in front of you with your Teachers, Buddhas, bodhisattvas, etc. If this is too difficult, visualise Shakyamuni Buddha alone and consider him the embodiment of all Buddhas, Dharma (teachings) and Sangha (community).
5. Offer the seven limb prayer and do the mandala offering by reciting the prayers.
6. Make requests to the lineage teachers for inspiration by reciting the requesting prayers. It is also good to review the entire graduated path to enlightenment by reciting for example, "Foundation of All Good Qualities". This helps you to understand the purpose of the particular meditation that you will do in the overall scheme of training the mind in the gradual path. It also plants the seed for you to obtain each realisation of the path.
Source from: http://buddhism.kalachakranet.org/
"The most important thing is practice in daily life; then you can know gradually the true value of religion. Doctrine is not meant for mere knowledge, but for the improvement of our minds. In order to do that, it must be part of our life. If you put religious doctrine in a building and when you leave the building depart from the practices, you cannot gain its value."
His Holiness the Dalai Lama, from ' A Policy of Kindness'
I would strongly advise everyone to start with a serious course in meditation in a centre or group under the guidance of an experienced teacher, preferably at least with a few days in silence. This should give you a genuine feeling of the effect that meditation can have on the mind. Many people try to teach themselves meditation by reading books etc., but I can't remember ever meeting an enthusiastic self-taught meditator. So a proper course, if possible with a qualified teacher is invaluable. Furthermore, one should realise that continuity in meditation is considered essential: better five minutes a day, every day, than two hours once a week. For example, five minutes in the morning are likely to become longer over time, and can easily become part of your everyday life.
Many people discover it quickly becomes more essential and helpful than a good breakfast or 'the first cup of coffee' in the morning. In the evening, it can be a good way to stop the worries of the day and go to sleep in a comfortable state of mind. People who have problems getting to sleep may discover that with an evening meditation just before going to bed, the mind becomes much calmer and getting to sleep is no problem anymore. Ultimately, meditation can become a continuous state of mind, but that obviously takes a lot of training/habituation.
Before starting meditation, ideally we need to take care of a few things:
- a quiet place (using music is nice for relaxing, but not really meditation), switching off the phone will help.
- make sure you are not too tired, early morning is generally said to be the best time.
- sit comfortable; most people like a cushion under their behind, the room is best not too warm or cold.
- wear loose, comfortable clothing.
- try to create continuity in time and place to become habituated to the circumstances of meditation.
The Body:
- keeping the back straight, in whichever posture you meditate is most essential.
- try to be comfortable and physically relaxed, and avoid moving too much.
- keep the head straight, slightly bent forward, keep the teeth slightly apart, the tip of the tongue against the upper pallet.
- the eyes are best kept half-open (without really looking), but many beginners find that too distracting and close them.
- the shoulders should be relaxed and the hands can be put in one's lap.
- the legs can be in the full lotus (which not many Westerners manage), but also simply crossed. In fact, other positions like sitting on one's knees or on a bench are good as well. If all of these are too difficult, you can also use a chair, but remember to sit only on the front half of the seat, not leaning against the back rest to avoid a bent back, and keep the feet flat on the floor. Keeping the knees warm may help to avoid numbness of the legs.
- try belly-breathing; not breathing with the chest, but from the navel.
- always remember that the posture should enhance meditation, not be an obstacle! The Buddha even taught one of his disciples who had many problems with his posture to lie down with his back on a bed, and then he quickly made progress; however, most people tend to fall asleep - so it will not be suitable for everyone...
The Mind:
- be relaxed but at the same time awake and attentive: finding your balance here is not easy!
- be a careful observer of your own mind and thoughts; sometimes called the 'little spy inside':
From Ani Tenzin Palmo, Reflections on a Mountain Lake: Teachings on Practical Buddhism:
"As we begin to develop awareness of the mind, the mind itself appears to divide into two. A new aspect of the mind arises. This is referred to variously as the witness, the seer, the knower, or the
observer. It witnesses without judgment and without comment. Along with the arrival of the witness, a space appears within the mind. This enables us to see thoughts and emotions as mere thoughts and emotions, rather than as 'me' and 'mine.' When the thoughts and emotions are no longer seen as 'me' or 'mine', we begin to have choices. Certain thoughts and emotions are helpful, so we encourage them. Others are not so helpful, so we just let them go. All the thoughts and emotions are recognized and accepted. Nothing is suppressed. But now we have a choice about how to react. We can give energy to the ones, which are useful and skillful and withdraw energy from those which are not."
The Session:
1. Try and set yourself a minimum time that you want to meditate and try to stick to that as a minimum, but also stop before you get completely tired.
2. Motivation - to know what you are doing, most Buddhists will start with a refuge prayer, generating bodhicitta (for example using the prayer of the four immeasurables) and the seven-limb prayer (this contains the aspects of respectfulness towards the teachers, making (mental) offerings, admitting one's past mistakes, rejoicing in positive actions, asking the teachers to remain, requesting them to teach and dedicating the practice to full enlightenment). See the example meditations for a set of these prayers.
3a. Calming and clearing the mind - often using a simple (but often not easy) breathing meditation - see below.
3b. Optional for an analytical meditation: take specific object or technique and stay with that - avoid excuses to change the subject.
4. Conclusion and dedication - to make impression on the mind
In short: meditation is a method to transform ourselves into the person we would like to be; don't forget what you want to be like, therefore we need to set the motivation which gives perseverance in the practice. Keep relaxed, don't push yourself and don't expect great experiences. A dedication at the end directs positive energy towards results.
The Tibetans traditionally advise the '6 Preparatory Practices' prior to the first traditional meditation session of the day:
1. Sweep and clean the room and arrange the altar.
2. Make offerings on the altar, e.g. light, food, incense, water bowls, etc..
3. Sit in a comfortable position and examine your mind. If there is much distraction, do some breathing meditation to calm your mind. Then establish a good motivation. After that, take refuge and generate the altruistic intention by reciting the appropriate prayers.
4. Visualise the 'merit field' in front of you with your Teachers, Buddhas, bodhisattvas, etc. If this is too difficult, visualise Shakyamuni Buddha alone and consider him the embodiment of all Buddhas, Dharma (teachings) and Sangha (community).
5. Offer the seven limb prayer and do the mandala offering by reciting the prayers.
6. Make requests to the lineage teachers for inspiration by reciting the requesting prayers. It is also good to review the entire graduated path to enlightenment by reciting for example, "Foundation of All Good Qualities". This helps you to understand the purpose of the particular meditation that you will do in the overall scheme of training the mind in the gradual path. It also plants the seed for you to obtain each realisation of the path.
Source from: http://buddhism.kalachakranet.org/
Fang Sheng - Apa Esensinya?
Melihat sekumpulan orang di pinggir kali, apa asumsi yang muncul dalam benak kita pertama kali? Hampir dapat dipastikan kita berasumsi mereka adalah sekumpulan orang yang sedang mencari dan menangkap ikan. Sebaliknya, mungkin tidak ada yang berasumsi bahwa kumpulan orang tersebut sedang melakukan kegiatan yang bertolak belakang, yakni alih-alih menangkap ikan, mereka justru sedang melepas ikan-ikan ke kali tersebut.
Orang yang belum pernah melihat hal ini dengan mata kepala sendiri, mungkin berpendapat ini hanyalah isapan jempol belaka, mana ada orang yang melepas ratusan bahkan ribuan ikan ke kali? Bagi yang pernah menyaksikan hal tersebut, mungkin geleng-geleng kepala tidak percaya. Gila mungkin, demikian pikir mereka.
Di saat banyak orang sibuk mengambil ikan dari kali, ternyata ada sekelompok orang sibuk melepas ikan ke kali. Ada apa gerangan? Apakah mereka adalah para pecinta lingkungan hidup yang sedang beraksi? Apakah mereka para pejabat pemerintah yang sedang melakukan kegiatan seremonial tabur benih? Atau …?
Pelepasan ikan (dan makhluk hidup lainnya) seperti yang dilakukan oleh sekumpulan orang tersebut dalam Buddha Dharma (ajaran Buddha) disebut sebagai Fang Sheng. Fang Sheng berasal dari bahasa Mandarin, yang mana Fang berarti “melepas” dan Sheng menunjuk pada “makhluk hidup”. Dengan demikian Fang Sheng memiliki pengertian yang sangat gamblang yakni melepaskan makhluk hidup ke habitatnya masing-masing agar mereka mereguk kembali kehidupan alam yang bebas dan bahagia.
Semangat Fang Sheng
Buddha Dharma adalah ajaran yang sangat menghargai kehidupan. Setiap makhluk hidup (sekecil apapun) adalah sama berharganya dengan diri kita. Buddha Dharma mengajarkan bahwa tidak ada seorangpun yang berhak mengakhiri kehidupan makhluk lain dengan alasan apapun.
Dalam Kitab Suci Tripitaka, bagian Anguttara Nikaya III, 203, Buddha mengajarkan lima aturan moral (sila) yang dikenal dengan Panca Sila Buddhis. Kelima sila tersebut adalah bahwa seorang umat Buddha bertekad melatih diri menghindarkan diri dari (1) pembunuhan makhluk hidup, (2) perbuatan pencurian, (3) perbuatan asusila, (4) ucapan yang tidak benar, (5) minuman yang menyebabkan kesadaran berkurang.
Sila adalah aturan moral yang dijalankan oleh seorang umat Buddha. Aturan moral ini bukanlah perintah ataupun larangan, karena azas ajaran Buddha adalah kebijaksanaan. Buddha tidak pernah menerapkan larangan ataupun perintah dalam ajaran Beliau. Buddha senantiasa memberi teladan dan mengajarkan Dharma dengan menjelaskan apa yang baik untuk dilakukan dan apa yang tidak baik untuk dilakukan, bukan apa yang harus dilakukan (perintah) dan apa yang tidak boleh dilakukan (larangan). Karena itu, sila adalah pernyataan tekad mulia yang muncul dan berkembang dari dalam lubuk hati kita sendiri, dengan tanpa adanya paksaan dari siapapun.
Pembunuhan, apapun bentuknya, adalah hal yang tidak baik untuk dilakukan karena pembunuhan berarti mengakhiri kehidupan makhluk lain. Jika kita sebagai manusia memiliki hasrat untuk hidup, serta tidak ingin kehidupan kita diambil, demikian juga yang dirasakan dan diinginkan oleh makhluk lain. Hal ini tidak dapat dipungkiri, tapi mungkin kita berusaha mengingkarinya dengan mengutamakan kepentingan diri kita di atas kepentingan makhluk lain.
Keseluruhan ajaran Buddha dapat dirangkum dalam sebait syair yang indah yang berbunyi:
Sabba pappasa akaranam,
Kusala uppasampada,
Sacitta pariyodapanam,
Etam Buddhanam sasanam
Janganlah melakukan perbuatan jahat,
Perbanyaklah berbuat kebajikan,
Sucikan hati dan pikiran,
Inilah inti ajaran Buddha.
(Dhammapada XIV, 183)
Fang Sheng, sesungguhnya adalah aplikasi sederhana yang lengkap dari bait syair tersebut. Tidak melakukan pembunuhan makhluk hidup (sila pertama) adalah bahwa kita tidak melakukan perbuatan jahat dengan merenggut kehidupan makhluk lain. Bahkan, setelah melepaskan diri dari melakukan kejahatan pembunuhan makhluk hidup, lebih jauh lagi adalah dengan memperbanyak berbuat kebajikan, yakni membebaskan makhluk-makhluk hidup yang menderita, kapan saja dan di mana saja hal tersebut dapat dilakukan. Kehendak mulia yang mendasari perbuatan Fang Sheng yakni berharap agar semua makhluk hidup berbahagia dan terlepas dari penderitaan, ini menunjukkan bahwa kita telah mulai memasuki tahap penyucian hati dan pikiran, sehingga niat-niat jahatpun tidak akan mendapat tempat dalam batin kita.
Disadari atau tidak, ajaran cinta kasih universal (tanpa kondisi dan persyaratan apapun, pun tidak hanya terbatas pada manusia) yang dibabarkan oleh Buddha adalah ajaran yang ramah lingkungan. Ajaran Buddha secara langsung atau tidak langsung memberikan kontribusi luar biasa bagi upaya pelestarian lingkungan hidup.
Fang Sheng adalah perluasan dari sila untuk tidak melakukan pembunuhan makhluk hidup serta menjadi sebuah solusi untuk mengembalikan ekosistem sehingga kepunahan spesies-spesies karena ulah manusia dapat dihindarkan
Source from :
Abin Nagasena
http://dhammacitta.org/artikel/berpikir-cara-buddhis/fang-sheng-apa-esensinya
Orang yang belum pernah melihat hal ini dengan mata kepala sendiri, mungkin berpendapat ini hanyalah isapan jempol belaka, mana ada orang yang melepas ratusan bahkan ribuan ikan ke kali? Bagi yang pernah menyaksikan hal tersebut, mungkin geleng-geleng kepala tidak percaya. Gila mungkin, demikian pikir mereka.
Di saat banyak orang sibuk mengambil ikan dari kali, ternyata ada sekelompok orang sibuk melepas ikan ke kali. Ada apa gerangan? Apakah mereka adalah para pecinta lingkungan hidup yang sedang beraksi? Apakah mereka para pejabat pemerintah yang sedang melakukan kegiatan seremonial tabur benih? Atau …?
Pelepasan ikan (dan makhluk hidup lainnya) seperti yang dilakukan oleh sekumpulan orang tersebut dalam Buddha Dharma (ajaran Buddha) disebut sebagai Fang Sheng. Fang Sheng berasal dari bahasa Mandarin, yang mana Fang berarti “melepas” dan Sheng menunjuk pada “makhluk hidup”. Dengan demikian Fang Sheng memiliki pengertian yang sangat gamblang yakni melepaskan makhluk hidup ke habitatnya masing-masing agar mereka mereguk kembali kehidupan alam yang bebas dan bahagia.
Semangat Fang Sheng
Buddha Dharma adalah ajaran yang sangat menghargai kehidupan. Setiap makhluk hidup (sekecil apapun) adalah sama berharganya dengan diri kita. Buddha Dharma mengajarkan bahwa tidak ada seorangpun yang berhak mengakhiri kehidupan makhluk lain dengan alasan apapun.
Dalam Kitab Suci Tripitaka, bagian Anguttara Nikaya III, 203, Buddha mengajarkan lima aturan moral (sila) yang dikenal dengan Panca Sila Buddhis. Kelima sila tersebut adalah bahwa seorang umat Buddha bertekad melatih diri menghindarkan diri dari (1) pembunuhan makhluk hidup, (2) perbuatan pencurian, (3) perbuatan asusila, (4) ucapan yang tidak benar, (5) minuman yang menyebabkan kesadaran berkurang.
Sila adalah aturan moral yang dijalankan oleh seorang umat Buddha. Aturan moral ini bukanlah perintah ataupun larangan, karena azas ajaran Buddha adalah kebijaksanaan. Buddha tidak pernah menerapkan larangan ataupun perintah dalam ajaran Beliau. Buddha senantiasa memberi teladan dan mengajarkan Dharma dengan menjelaskan apa yang baik untuk dilakukan dan apa yang tidak baik untuk dilakukan, bukan apa yang harus dilakukan (perintah) dan apa yang tidak boleh dilakukan (larangan). Karena itu, sila adalah pernyataan tekad mulia yang muncul dan berkembang dari dalam lubuk hati kita sendiri, dengan tanpa adanya paksaan dari siapapun.
Pembunuhan, apapun bentuknya, adalah hal yang tidak baik untuk dilakukan karena pembunuhan berarti mengakhiri kehidupan makhluk lain. Jika kita sebagai manusia memiliki hasrat untuk hidup, serta tidak ingin kehidupan kita diambil, demikian juga yang dirasakan dan diinginkan oleh makhluk lain. Hal ini tidak dapat dipungkiri, tapi mungkin kita berusaha mengingkarinya dengan mengutamakan kepentingan diri kita di atas kepentingan makhluk lain.
Keseluruhan ajaran Buddha dapat dirangkum dalam sebait syair yang indah yang berbunyi:
Sabba pappasa akaranam,
Kusala uppasampada,
Sacitta pariyodapanam,
Etam Buddhanam sasanam
Janganlah melakukan perbuatan jahat,
Perbanyaklah berbuat kebajikan,
Sucikan hati dan pikiran,
Inilah inti ajaran Buddha.
(Dhammapada XIV, 183)
Fang Sheng, sesungguhnya adalah aplikasi sederhana yang lengkap dari bait syair tersebut. Tidak melakukan pembunuhan makhluk hidup (sila pertama) adalah bahwa kita tidak melakukan perbuatan jahat dengan merenggut kehidupan makhluk lain. Bahkan, setelah melepaskan diri dari melakukan kejahatan pembunuhan makhluk hidup, lebih jauh lagi adalah dengan memperbanyak berbuat kebajikan, yakni membebaskan makhluk-makhluk hidup yang menderita, kapan saja dan di mana saja hal tersebut dapat dilakukan. Kehendak mulia yang mendasari perbuatan Fang Sheng yakni berharap agar semua makhluk hidup berbahagia dan terlepas dari penderitaan, ini menunjukkan bahwa kita telah mulai memasuki tahap penyucian hati dan pikiran, sehingga niat-niat jahatpun tidak akan mendapat tempat dalam batin kita.
Disadari atau tidak, ajaran cinta kasih universal (tanpa kondisi dan persyaratan apapun, pun tidak hanya terbatas pada manusia) yang dibabarkan oleh Buddha adalah ajaran yang ramah lingkungan. Ajaran Buddha secara langsung atau tidak langsung memberikan kontribusi luar biasa bagi upaya pelestarian lingkungan hidup.
Fang Sheng adalah perluasan dari sila untuk tidak melakukan pembunuhan makhluk hidup serta menjadi sebuah solusi untuk mengembalikan ekosistem sehingga kepunahan spesies-spesies karena ulah manusia dapat dihindarkan
Source from :
Abin Nagasena
http://dhammacitta.org/artikel/berpikir-cara-buddhis/fang-sheng-apa-esensinya
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