Vipassana Meditation - By the practice of meditation, life become more harmonious, fruitful and happy. Meditation is a serious matter, specially the Vipassana technique.
Vipassana Meditation - The first is that meditation is hard work !
Yogic meditation techniques using mantras and visualization are totally opposed to Vipassana.
This meditation technique is really developing equanimity.
When a problem arises in a daily life, take a few moments to observe your sensations with a balanced mind.
When a problem arises in a daily life, take a few moments to observe your sensations with a balanced mind.
When the mind is clam and balanced, whatever decision you make will be a good one.
When the mind is unbalanced, any decision you make will be a reaction.
You must learn to change the pattern of life from negative reaction to positive action.
Today we will see ,learn about the real art of living "Vipassana". One method of exploring the inner world is Vipassana meditation. Vipassana means "insight" in the ancient Pali language of India.
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Buddhist Meditation
It is the essence of teaching of the Buddha, the actual experience of the truths of which he spoke.
The Buddha himself attained the experience by the practice of meditation, and therefore meditation is what he primary taught.
His words are records of his experience in meditation, ad well as detailed instructions on how to practice in order to reach the goal he had attained, the experience of truth.
The teaching of Buddha is a system for developing self - knowledge as a means to self - transformation.
By at tai ng an experimental understanding of the reality of our own nature, we can eliminate the misapprehension that cause us to act wrongly and to make ourselves unhappy.
We learn to act in accordance with reality and therefore to lead productive, useful,happy lives.
In the " Satipatthana sutta", the Discourse on the Establishing of Awareness, the Buddha presented a practical method for developing self - existance knowledge through self -obsevation.
This technique is "Vipassana meditation."
Suppose you had the opportunity to free yourself of all worldly responsibility for a ten days, with a quite,secluded place in which to live , protected from disturbances .
In this place the basic physical requirements of room and board would be provided for you, and helpers would be on hand to see that you are were reasonably comfortable.
In return you would be expected only to avoid contact with other and ,apart from essential activities, to spend all your walking hours with eyes closed, keeping your mind in a chosen object of attention. Would you accept the offer ?
Suppose you had simply heard that such an,opportunity existed, and that people like your were not willing but eager to spend their free time in this way.
How would you describe their activity? Navel -gazing, you might say, or contemplation; escapism or spiritual retreat; self - existent intoxication or self - existent searching; introversion or introspection.
Whether the connotation is negative or positive ,the common impression of meditation is that it is withdrawal from the world.
Of course there are techniques that function in this way.But meditation need not be an escape.
It can also be a means to encounter the world in order to understand it and ourselves .
Every human being is conditioned to assume that the real world is outside, that the way to live life,is by contact with an external reality, by seeking input, physical and mental, from without .
Most of us have never considered severing outward contacts in order to see what happiness insides.
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Buddhist Meditation Techniques & Practices
The idea of doing so probably sounds like choosing to so end hours staring at the test pattern on a television screen.
We would rather explore the far side of the moon or the bottom of the ocean than the hidden depths within ourselves.
This much is widely accepted, but the problem remains of how to understand and follow the instructions given by the Buddha.
While his words have been preserved in texts of recognized authenticity, the interpretation of the Buddha's meditation instructions is difficult without the context of a living practice.
But if a technique exists that has been maintained for unknown generation ,that offers the very results described by the Buddha, and if it conforms precisely to his instructions and elucidates points in them that have long seemed obscure, then that technique is surely worth investigating.
Vipassana is such a method. It is a technique extraordinary in its simplicity, its lack of all dogma, and above all in the result it offers.
Vipassana meditation is taught in the course of ten days, open to anyone who sincerely wishes to learn the technique and who is fit to do so physically and mentally.
During the ten days ,participants remains within the area of the course site,having no contact with the outside world.
They refrain from reading, writing, suspend any religious or other practices, working exactly according to instructions given.
For entire period of the course they follow a basis code of morality which includes celibasy and abstention from all intoxicants.
They also maintain silence among themselves for the first nine days of the course, although they are free to discuss meditation problems with the teacher and material problems with the management.
During the course day by day, the meditator discovers that the technique actually works. Each step in turn may seem an enormous leap, and yet one finds one can do it.
At the end of ten days it becomes clear how long a journey it has been from the beginning of the course.
The meditator has undergone a process analogous to a surgical operation, to lancing a pus - filled wound.
Cutting open the lesion and pressing on it to remove the pus is painful, but unless this is done the wound can never heal.
Once the pus is removed, one is free of it and of the suffering its caused, and can regain full health.
Similarly, by passing through a ten days course, the meditator relives the mind of some of its tensions, and enjoys greater mental health.
The process of Vipassana has worked deep changes within,changes that persist after the end of the course.
The meditator finds that whatever mental strength was gained during the course, whatever was learned,can be applied in daily life for one's own benefit and for the good of others.
Life becomes more harmonious, fruitful, and happy. It is the all best technique in all meditation which is called" The art of living Vipassana.
Once, when asked to explain the path in simple words, the Buddha said ,
"Abstain from all unwholesome deeds, perform wholesome ones, purify your mind---this is the teaching of enlightened persons!
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Meditation In Buddhism
The Noble Eightfold path can be decided into three stage of training:Sila,Samadhi and panna.
Sila is a moral practice, abstention from all unwholesome actions of body and speech. Samadhi is the practice of concentration, developing the ability to consciously direct and control ones own mental processes.
Panna is wisdom, the development of purifying insight into ones own nature.
Anyone who wishes to practice Shanna must begin by practicing Sila.
This is the first step without which one cannot advance. We must abstain from all action, all words and deeds, that harm other people.
This is easily understood :society requires such behavior in order to avoid disruption. But in fact we abstain from such actions not only because they harm others but also because they harm ourselves.
It is impossible to commit an unwholesome action-to insult, kill, steal, or rape without generating great agitation in the mind, great craving and aversion.
This movement of craving and aversion brings unhappiness now, and more in the future. The Buddha said,
Burning now, burning hereafter, the wrong -doer suffers doubly... Happy now, happy hereafter, The virtuous person doubly rejoices .
We needn't wait until after death to experience heaven and hell, we can experience them within this life, within ourselves.
Burning now, burning hereafter, the wrong -doer suffers doubly... Happy now, happy hereafter, The virtuous person doubly rejoices .
We needn't wait until after death to experience heaven and hell, we can experience them within this life, within ourselves.
When we commit unwholesome actions we experience the hell fire of craving and aversion. When we perform wholesome actions we experience the heaven of inner peace.
Therefore it is not only for the benefit of others but for our own benefit, to avoid harm to ourselves,that we abstain from unwholesome words and deeds.
Three is another reason for understanding the practice of Sila. We wish to examine ourselves to gain insight into the depths of our reality.
To do this requires a very clam and quite mind. It is impossible to see into the depths of a pool of water when it is turbulent. Introspection requires a clam mind, free from agitation.
Whenever one commits unwholesome action, the mind is inundated with agitation.
When one abstains from all wholesome actions of body or speech, only then does the mind have the opportunity to become peaceful enough so introspection may proceed.
There is still another reason why sila is essential :one who practice Dhamma is working towards the ultimate goal of liberation from the suffering.
There is still another reason why sila is essential :one who practice Dhamma is working towards the ultimate goal of liberation from the suffering.
While performing this task he cannot be involved in actions that will reinforce the very mental habits he seeks to eradicate.
Any action that harms others is necessarily caused and accompanied by craving, aversion, and ignorance.
Committing such actions is taking two step back for every steps forward on the path, thwarting any progress towards the goal.
Sila then, is necessary not only for the good of society but for the good of each of it's members, and not only for the worldly good of a person but also for his progress on the path of Dhamma.
Three parts Of the Noble Eightfold path fall within the training of sila :right speech, right action, and right livelihood.
Right speech, right action, and right livelihood should be practiced because they make sense for oneself and for others.
Sila then, is necessary not only for the good of society but for the good of each of it's members, and not only for the worldly good of a person but also for his progress on the path of Dhamma.
Three parts Of the Noble Eightfold path fall within the training of sila :right speech, right action, and right livelihood.
Right speech, right action, and right livelihood should be practiced because they make sense for oneself and for others.
A course in Vipassana meditation offers the opportunity to apply all these aspects of sila.
This is a period set aside for the intensive practice of Dhamma, and therefore the Eight precepts are followed by all participants.
However, one relaxation is allowed for those joining the course for the first time, or for those with a medical problems : they are permitted to have a light meal in the evening.
For this reason such people formally undertake only the five Percepts,although in all other respects they actually observe the Eight Precepts.
In addition to precepts, all participants must take a vow of silence until the last full day of the course. They may speak with the teacher or course management, but not with other meditation.
In addition to precepts, all participants must take a vow of silence until the last full day of the course. They may speak with the teacher or course management, but not with other meditation.
In this way all distraction are kept to a minimum, people are able to live and work in close quarters without disturbing each other.
In this clam, quite, and peaceful atmosphere it is possible to perform the delicate task of introspection.
In return for performing their work of introspection, mediators receive food and shelter, the cost of which has been donated by others.
In return for performing their work of introspection, mediators receive food and shelter, the cost of which has been donated by others.
In this way, during a course they live more or less like true recluses, subsisting on the charity of others.
By performing their work to the best of their ability, for their own good and the good of others, the mediators practice right livelihood while participating in a Vipassana course.
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Buddhist Meditation For Peace
The practice of sila is an integral part of the path of Dhamma. Without it there can be no progress on the path, because the mind will remain too agitated to investigate the reality within.
There are those who teach that spiritual development is possible without sila. Whatever they may be doing, such people are not following the teaching of the Buddha.
Without practicing sila it may be possible to experience various ecstatic states but it is a mistake to regard these as spiritual attainments.
Certainly without sila one can never liberate the mind from suffering and experience ultimate truth.
The Buddha said :
A man does not really apply Dhamma in life
Just because he speaks much about it.
But though someone may have heard little about it,
if he sees the Law of Nature by means of his own body,
then truly he lives according to it ,
and can never be forgetful of the Dhamma.
A man does not really apply Dhamma in life
Just because he speaks much about it.
But though someone may have heard little about it,
if he sees the Law of Nature by means of his own body,
then truly he lives according to it ,
and can never be forgetful of the Dhamma.
Conclusion :-
Vipassana Meditation practice way to examine the reality of one's own body and mind. Meditation is a unique technique in Buddhism. But meditation need not be an escape.
