A n Introduction t o
Meditation Practice
The But>t>liist Mefcitetiow Society
of N o r t h e r n British Columbia
Introduction
T h e practice o f m e d i t a t i o n exists i n a l l religions, a l l cultures. I t has a l w a y s been a
part o f t h e h u m a n w a y o f t h i n k i n g . E v e r y o n e , at o n e t i m e o r a n o t h e r , has let t h e cares
of ordinary life fall a w a y and rested their m i n d i n a place w h e r e there are n o thoughts,
in awareness o f w h a t s i m p l y is. U s u a l l y this i sa fleeting m o m e n t , a f e w seconds,
w h e n one pauses during a w a l k i n the w o o d s , or inhales the fragrance o f a flower. It
c o u l d be a m o m e n t o f silence i n a church, or that f e w seconds u p o n a w a k e n i n g each
m o r n i n g , before the thoughts o f the day begin to tumble i n .
M e d i t a t i o n p r a c t i c e is s i m p l y t r a i n i n g y o u r m i n d t o e x t e n d t h i s m o m e n t o f a w a r e ness, to gradually shift y o u r w a y o f experiencing life. It can help y o u recognize h o w
you relate e m o t i o n a l l y t o all the things in y o u r life, and t o t r a n s f o r m unhappiness
and negative reactions to feelings o f contentment, j o y and compassion for others.
T h e r e are m a n y techniques f o r m e d i t a t i o n practice. U s u a l l y a n object i s used,
something to focus on, return y o u r attention to, again and again, as y o u r thoughts
i n e v i t a b l y wander. I n m o s t t r a d i t i o n s the basic focus is y o u r breath, s o m e t h i n g w h i c h
is a l w a y s w i t h y o u . A s y o u w o r k w i t h t h i s , y o u p l a c e as y o u r g o a l n o t h i n g m o r e t h a n
s i m p l y r e s t i n g y o u r m i n d i n its n a t u r a l o p e n state.
In o u r lives w h i c h are filled w i t h s om a n y activities and i n f o r m a t i o n , f i n d i n g this
natural state o f m i n d can s e e m i m p o s s i b l e . I n y o u r efforts, a l w a y s h a v i n g the obj e c t — y o u r breath—to return to, y o u w i l l gradually notice subtle changes. Y o u ' l l
f i n d that g e n t l y g u i d i n g y o u r m i n d back to the breath w h e n it has w a n d e r e d o f f i n t o
d i s c u r s i v e t h o u g h t b e c o m e s easier a n d easier. Y o u ' l l f i n d this gentleness w i t h y o u r self w i l l begin to appear in h o w y o u relate to situations i n everyday life. O f t e n y o u r
friends and family will notice before y o u do!
In this little m a n u a l y o u w i l l find excerpts f r o m the writings o f different teachers
on the subject o f meditation practice. T h e teachings are f r o m different Buddhist
traditions, so y o u w i l l find a v a r i e t y o f m e t h o d s and ideas to w o r k w i t h . E v e n t u a l l y
you w i l l find one that w o r k s best f o r y o u and y o u ' l l w a n t to explore that teaching
m o r e deeply.
O n the last page y o u w i l l f i n d a list o f r e c o m m e n d e d b o o k s . S o m e o f these can b e
f o u n d i n the public libary, and a l l can be ordered f r o m y o u r independent bookseller i f
they are not i n stock.
M A Y
A L L
B E I N G S
B E N E F I T !
1
Establishing a Daily Meditation
f r o m A P a t h with H e a r t , by Jack
Kornfield
First select a suitable space f o r y o u r regular m e d i t a t i o n . I t c a n be w h e r e v e r y o u
can sit easily w i t h m i n i m a l disturbance: a c o m e r o f y o u r b e d r o o m o r a n y other quiet
spot i n y o u r h o m e . Place a meditation cushion o r chair there f o r y o u r use. A r r a n g e
w h a t is a r o u n d so t h a t y o u a r e reminded o f y o u r meditative purpose, so t h a t i t feels
like a sacred a n d peaceful space. Y o u m a y w i s h t o m a k e a s i m p l e altar w i t h a f l o w e r
or sacred image, o r place y o u r favorite spiritual books there f o r a f e w m o m e n t s o f
inspiring reading. L e t y o u r s e l f enjoy creating this space f o r yourself.
T h e n select a regular t i m e f o r practice t h a t suits y o u r schedule a n d t e m p e r a m e n t .
I f y o u are a m o r n i n g person, experiment w i t h a sitting before breakfast. I f evening
fits y o u r t e m p e r a m e n t o r s c h e d u l e b e t t e r , t r y t h a t f i r s t . B e g i n w i t h s i t t i n g t e n o r
t w e n t y minutes at a time. Later y o u can sit longer o r m o r e frequently. D a i l y meditation can become like bathing o r toothbrushing. I t can bring a regular cleansing a n d
calming t o your heart and mind.
F i n d a p o s t u r e o n t h e chair o r cushion i n w h i c h y o u c a n easily sit erect w i t h o u t
being rigid. L e t y o u r b o d y be f i r m l y planted o n t h e earth, y o u r hands resting easily,
y o u r heart soft, y o u r eyes closed gently. A t first feel y o u r b o d y a n d consciously
soften a n y obvious tension. L e t go o f a n y habitual thoughts o r plans. B r i n g y o u r
attention t o feel t h e sensations o f y o u r breathing. T a k e a f e w deep breaths t o sense
w h e r e y o u can feel t h e b r e a t h m o s t easily, as coolness o r t i n g l i n g i n t h e n o s t r i l s o r
t h r o a t , a s m o v e m e n t o f t h e c h e s t , o r r i s e a n d fell o f t h e b e l l y . T h e n l e t y o u r b r e a t h b e
natural. Feel t h e sensations o f y o u r n a t u r a l breathing v e r y carefully, relaxing into
each breath as y o u feel it, noticing h o w the soft sensations o f breathing come a n d g o
w i t h the changing breath.
When the truth does not fill our body and mind, we think that we have enough.
When the truth fills our body and mind, we realize that something is missing.
For example, when we view the four directions from a boat on the ocean where no land
is in sight, we see only a circle and nothing else.
No other Aspects are apparent.
However, this ocean is neither round nor square, and its qualities are infinite in variety.
It is-like a palace. It is like a jewel. It just seems circular as f a r as our eyes can reach at
the time.
The ten thousand dharmas are likewise like this.
Although ordinary life and enlightened life assume many aspects, we only recognize and
understand through practice what the penetrating power of our vision can reach.
In order to appreciate the ten thousand dharmas, we should know that although they
may look round or square, the other qualities of oceans and mountains are infinite in
variety; furthermore,
other universes lie in all quarters.
It is so not only around ourselves but also right here, and in a single drop of water.
from
2
the Geniokoan
by Z e n master
Dogen
(J200-1253)
Jack
K o r n f i e l d is a therapist,
author
and meditation
instructor.
After r e t u r n i n g f r o m Asia i n 1 9 7 2 , where he lived as a
Buddhist
monk for six years,
K o r n f i e l d co-founded
the I n s i g h t
M e d i t a t i o n Society.
H e holds a P h . D . i n c l i n i c a l
psychology.
A f t e r a f e w breaths y o u r m i n d w i l l probably wander. W h e n y o u notice this, n o
matter h o w l o n g or short a t i m e y o u have been away, s i m p l y c o m e back to the next
breath. Before y o u return, y o u can mindfully acknowledge where y o u have gone
w i t h a s o f t w o r d i n t h e b a c k o f y o u r m i n d , s u c h as " t h i n k i n g , " " w a n d e r i n g , " " h e a r ing," " i t c h i n g . " A f t e r softly a n d silently n a m i n g to y o u r s e l f w h e r e y o u r a t t e n t i o n has
been, gently and directly return to feel the next breath. Later o n i n y o u r meditation
you w i l l be able to w o r k w i t h the places y o u r m i n d wanders to, for the initial training, o n e w o r d o f a c k n o w l e d g m e n t a n d a s i m p l e r e t u r n t o the b r e a t h is best.
A s y o u sit, let the breath change r h y t h m s naturally, a l l o w i n g it to be short, l o n g ,
fast, s l o w , r o u g h , o r easy. C a l m y o u r s e l f b y r e l a x i n g i n t o t h e breath. W h e n y o u r
b r e a t h b e c o m e s s o f t , l e t y o u r a t t e n t i o n b e c o m e g e n t l e a n d c a r e f u l , as s o f t as t h e
breath itself.
L i k e training a puppy, gently bring yourself back a thousand times. O v e r weeks
and m o n t h s o f this practice y o u w i l l gradually learn to c a l m and centre yourself
u s i n g the breath. T h e r e w i l l be m a n y cycles i n this process, s t o r m y days alternating
w i t h clear days. Just stay w i t h it. A s y o u do, listening deeply, y o u w i l l find the breath
helping to connect and quiet y o u r w h o l e body and mind.
W o r k i n g w i t h t h e b r e a t h is a n e x c e l l e n t f o u n d a t i o n f o r o t h e r m e d i t a t i o n s . A f t e r
developing some c a l m and skills, and connecting w i t h y o u r breath, y o u can then
extend y o u r range o f meditation to include healing and awareness o f all the levels o f
y o u r b o d y a n d m i n d . Y o u w i l l d i s c o v e r h o w a w a r e n e s s o f y o u r b r e a t h c a n s e r v e as a
steady basis f o r a l l y o u do.
In the beginning
people sometimes f i n d meditation
exciting. It's like a new
project,
and you t h i n k that if you do it, perhaps
a l l the unwanted
stuff w i l l go away and y o u ' l l
become open, nonjudgmental,
and unconditionally
friendly.
B u t after a w h i l e the sense
of project
wears
out.
You just find time each day, and you sit down with yourself.
You come back to that
breath over and over, through boredom,
edginess, fear and well-being.
This
perseverance and repetition—when
done with honesty, a light touch, humor, and
kindness—
is its own
reward.
Once we know this instruction,
we can put it into practice.
Then it's up to us what
happens next. Ultimately,
it comes down to the question of just how w i l l i n g we a r e to
lighten up and loosen our g r i p . H o w honest do we want to be with
ourselves?
- Pema
Chbdron, from
When
Things
Fall Apart
3
A Meditation on Loving-Kindness
f r o m A P a t h with
H e a r t , by Jack
Kornfield
T h e q u a l i t y o f l o v i n g - k i n d n e s s is t h e f e r t i l e s o i l o u t o f w h i c h a n i n t e g r a t e d s p i r i t u a l
life can g r o w . W i t h a l o v i n g heart asthe background, all that w e attempt, a l l that w e
encounter, w i l l open and f l o w m o r e easily. W h i l e loving-kindness can arise n a t u r a l l y
in u s i n m a n y circumstances, it can also b e cultivated.
The f o l l o w i n g meditation isa 2,500-year-old practice that uses repeated phrases,
images, and feelings to evoke loving-kindness and friendliness toward oneself and
o t h e r s . Y o u c a n e x p e r i m e n t w i t h t h i s p r a c t i c e t o see i f i t is u s e f u l f o r y o u . I t is b e s t t o
begin by repeating it over and over f o r fifteen or t w e n t y minutes once or t w i c e daily
in a quiet place f o r several m o n t h s . A t first this m e d i t a t i o n m a y feel m e c h a n i c a l o r
a w k w a r d o r e v e n b r i n g u p its opposite, feelings o f irritation a n d anger. I f t h i s happens, i t is especially i m p o r t a n t t o b e patient and k i n d t o w a r d yourself, a l l o w i n g
w h a t e v e r arises to be received i n a spirit o f friendliness and k i n d affection. I n its o w n
time, e v e n i n the face i f inner difficulties, l o v i n g - k i n d n e s s w i l l develop.
Sit i n a c o m f o r t a b l e f a s h i o n . L e t y o u r b o d y r e l a x a n d b e a t rest. A s best y o u c a n ,
let y o u r m i n d b e q u i e t , l e t t i n g g o o f p l a n s a n d p r e o c c u p a t i o n s . T h e n b e g i n t o r e c i t e
inwardly the f o l l o w i n g phrases directed to yourself. Y o u begin w i t h y o u r s e l f because
w i t h o u t l o v i n g y o u r s e l f i t is a l m o s t i m p o s s i b l e t o l o v e o t h e r s .
May
May
May
May
I be f i l l e d with
loving-kindness.
I be well.
I be peaceful
and at ease.
I be happy.
A s y o u say the phrases, y o u m a y also w i s h t ouse the image f o r m the B u d d h a ' s
i n s t r u c t i o n s : p i c t u r e y o u r s e l f as a y o u n g a n d b e l o v e d c h i l d , o r s e n s e y o u r s e l f a s y o u
are n o w , h e l d i n a heart o f l o v i n g - k i n d n e s s . L e t the feelings arise w i t h the w o r d s .
... The r e a l glory of meditation
lies not in any method but in its c o n t i n u a l l i v i n g
experience of presence,
in its bliss, clarity, peace, and most important
of all, complete
absence
of grasping.
The d i m i n i s h i n g of grasping
in yourself
is a sign that you a r e
becoming
freer of yourself. A n d the more you experience
this freedom,
the clearer the sign that the
ego and the hopes and fears that keep i t alive a r e dissolving,
and the closer you w i l l
come to the infinitely
generous
wisdom of egolessness.
When you live in that
wisdom
home, y o u ' l l no longer find a b a r r i e r between I and you, t h i s and t h a t , i n s i d e and
o u t s i d e ; y o u ' l l have come, finally,
to your true home, the state of
non-duality.
. . . D o not come out of meditation
too quickly. Allow a period
peace of the practice
of meditation
to infiltrate
your
life.
Sogyal
Rinpoche,
of some minutes
The T i b e t a n Book
for the
of L i v i n g and D y i n g
A d j u s t the w o r d s a n d i m a g e s so that y o u f i n d the exact phrases that best o p e n y o u r
heart o f kindness. Repeat the phrases again and again, letting the feelings permeate
your body and mind.
Practice this m e d i t a t i o n repeatedly f o r a n u m b e r o f w e e k s until the sense o f loving-kindness for yourself grows.
W h e n y o u feel ready, i n the s a m e m e d i t a t i o n p e r i o d y o u can g r a d u a l l y e x p a n d the
focus o f y o u r loving-kindness to include others. After yourself, choose a benefactor,
s o m e o n e in y o u r life w h o has truly cared for y o u . Picture t h e m and carefully recite
the s a m e phrases, M a y h e / s h e b e f i l l e d w i t h l o v i n g - k i n d n e s s , a n d so f o r t h . W h e n
loving-kindness for y o u r benefactor has developed, begin to include other people
you live i n the m e d i t a t i o n ,p i c t u r i n g t h e m and reciting the same phrases, e v o k i n g a
sense o f loving-kindnessf o r t h e m .
After this y o u can gradually begin to include others: friends, c o m m u n i t y members,
neighbors, people e v e r y w h e r e , animals, the w h o l e earth, and all beings. T h e n y o u
can even experiment w i t h i n c l u d i n g the m o s t difficult people i n y o u r life, w i s h i n g
that they, t o o , be filled w i t h l o v i n g - k i n d n e s s a n d peace. W i t h s o m e practice a steady
sense o f l o v i n g - k i n d n e s scan d e v e l o p a n d i n the course o f fifteen or t w e n t y m i n u t e s
you w i l l be able to include m a n y beings i n y o u r meditation, m o v i n g f r o m yourself,
to a benefactor a n d l o v e d ones, t o a l l beings e v e r y w h e r e .
T h e n y o u can learn to practice it a n y w h e r e . Y o u can use this m e d i t a t i o n i n traffic
jams, in airplanes, i n doctors' w a i t i n g r o o m s , and i n a thousand other circumstances.
As y o u silently practice this loving-kindnessmeditationa m o n g people, y o u w i l l i m mediately feel a w o n d e r f u l c o n n e c t i o n w i t h t h e m the p o w e r o f l o v i n g - k i n d n e s s . It
w i l l c a l m y o u r life and keep y o u connected to y o u r heart.
...If you find that meditation
does not come easily in your city room, go out into n a t u r e .
N a t u r e is always a n unfailing f o u n t a i n of i n s p i r a t i o n . To calm your mind, go for a walk
at dawn in the park, or watch the dew on a rose in a garden. L i e on the ground and gaze
up into the sky, and let your m i n d expand into its spaciousness.
Let the sky
outside
awake a sky inside your
mind.
...Stand by a stream and mingle your m i n d with its rushing; become one with its
ceaseless sound. Sit by a waterfall
and let its h e a l i n g laughter purify your
spirit.
Celebrate
and use the beauty of moonlight
to poise your mind. Sit by a lake or in a
garden and, breathing quietly, let your m i n d f a l l silent as the moon comes up
majestically and slowly in the cloudless
night.
Sogyal
Rinpoche,
The T i b e t a n Book of L i v i n g and D y i n g
5
Developing a Healing Attention
f r o m A P a t h with
H e a r t , by Jack
Kornfield
S i t c o m f o r t a b l y a n d q u i e t l y . L e t y o u r b o d y rest easily. B r e a t h e g e n t l y . L e t g o o f
y o u r t h o u g h t s , past and future, m e m o r i e s and plans. Just b e present. B e g i n t o let
y o u r o w n precious body reveal the places that m o s t need healing. A l l o w the physical
pains, tensions, diseases, or w o u n d s to s h o w themselves. B r i n g a careful a n d k i n d
attention t othese painful places. S l o w l y and carefully feel their physical energy.
N o t i c e w h a t is d e e p inside t h e m , the p u l s a t i o n s , t h r o b b i n g , t e n s i o n , n e e d l e s , heat,
contraction, aching, that m a k e up w h a t w e call pain. A l l o w these a l l to be felt fully,
to be h e l d i n a receptive and k i n d attention. T h e n be aware o f the s u r r o u n d i n g area o f
y o u r b o d y . I f t h e r e is c o n t r a c t i o n a n d h o l d i n g , n o t i c e t h i s g e n t l y . B r e a t h e s o f t l y a n d
let it open. T h e n , i n the s a m e w a y , b ea w a r e o f any aversion o r resistance i n y o u r
m i n d . N o t i c e t h i s , t o o , w i t h a soft a t t e n t i o n , w i t h o u t r e s i s t i n g , a l l o w i n g i t t o b e as i t
is, a l l o w i n g it t o o p e n i n its o w n t i m e . N o w n o t i c e the t h o u g h t s a n d fears that a c c o m pany the p a i n y o u are exploring: " I t w i l l never go a w a y , " " I can't stand i t . " " I don't
d e s e r v e t h i s . " " I t is t o o hard, t o o m u c h t r o u b l e , t o o deep," etc.
L e t t h e s e t h o u g h t s rest i n y o u r k i n d a t t e n t i o n f o r a t i m e . T h e n g e n t l y r e t u r n t o y o u r
physical body. L e t y o u r awareness be deeper and m o r e a l l o w i n g n o w . A g a i n , feel the
layers o f the place o f pain, and a l l o w each layer that opens to m o v e , to intensify or
d i s s o l v e i n i t s o w n t i m e . B r i n g y o u r a t t e n t i o n t o t h e p a i n as i f y o u w e r e g e n t l y c o m forting a child, h o l d i n g it all i n a l o v i n g and soothing attention. Breathe softly into it,
accepting a l l that is present w i t h a h e a l i n g k i n d n e s s . C o n t i n u e t h i s m e d i t a t i o n u n t i l
y o u feel reconnected w i t h whatever part o f y o u r body calls y o u , until y o u feel a t
peace.
A s y o u r healing attention develops, y o u can direct it regularly to significant areas
o f illness or pain i n y o u r body. Y o u can then scan y o u r body for additional areas that
call for y o u r caring attention. I n the same way, y o u can direct a healing attention to
deep e m o t i o n a l w o u n d s y o u carry. G r i e f , l o n g i n g , rage, loneliness, a n d s o r r o w can
all first be felt i n y o u r body. W i t h careful and k i n d attention, y o u can feel deep inside
them. Stay w i t h t h e m . A f t e r some t i m e y o u can breathe softly and open y o u r attention to each o f the layers o f contraction, e m o t i o n s , and thoughts that are carried w i t h
t h e m . F i n a l l y , y o u c a n let these, t o o , rest, a s i f y o u w e r e g e n t l y c o m f o r t i n g a c h i l d ,
a c c e p t i n g a l l that is present, u n t i l y o u f e e l at peace. Y o u c a n w o r k w i t h t h e h e a r t i n
this w a y a s often as y o u w i s h . R e m e m b e r , the healing o f o u r body and heart is
always here. It simply awaits our compassionate attention.
Whatever
happens in our life/practice,
just take note of it and keep on going.
who you a r e , and keep on going. A n d forget about that, and keep on going.
- John
6
Daishin
Remember
Buksbazen
Walking Meditation
f r o m A P a t h with
H e a r t , by Jack
Kornfield
L i k e b r e a t h i n g m e d i t a t i o n , w a l k i n g m e d i t a t i o n is a s i m p l e a n d u n i v e r s a l p r a c t i c e
for d e v e l o p i n g c a l m , connectedness, and awareness. I t can be practiced regularly,
b e f o r e o r after s i t t i n g m e d i t a t i o n o r a n y t i m e o n its o w n , s u c h as a f t e r a b u s y d a y at
w o r k o r o n a l a z y S u n d a y m o r n i n g . T h e a r t o f w a l k i n g m e d i t a t i o n is t o l e a r n t o b e
a w a r e as y o u w a l k , t o use t h e n a t u r a l m o v e m e n t o f w a l k i n g t o c u l t i v a t e m i n d f u l n e s s
and w a k e f u l presence.
Select a quiet place w h e r e y o u can w a l k c o m f o r t a b l y back a n d forth, indoors or
out, a b o u t t e n t o thirty paces i n l e n g t h . B e g i n b y s t a n d i n g at o n e e n d o f this " w a l k i n g
p a t h , " w i t h y o u r feet f i r m l y p l a n t e d o n the g r o u n d . L e t y o u r h a n d s rest easily, w h e r ever they are comfortable. C l o s e y o u r eyes for a m o m e n t , center yourself, and feel
y o u r b o d y standing o n the earth. F e e l t h e pressure o n t h e b o t t o m s o f y o u r feet a n d the
other natural sensations o f standing. T h e n open y o u r eyes and let y o u r s e l f be present
and alert.
B e g i n to w a l k s l o w l y . L e t y o u r s e l f w a l k w i t h a sense o f ease and dignity. P a y
attention to y o u r body. W i t h each step feel the sensations o f lifting y o u r foot and leg
o f f o f t h e e a r t h . B e a w a r e as y o u p l a c e e a c h f o o t o n t h e e a r t h . R e l a x a n d let y o u r
w a l k i n g b e e a s y a n d n a t u r a l . F e e l e a c h step m i n d f u l l y as y o u w a l k . W h e n y o u r e a c h
the end o f y o u r path, pause for a m o m e n t . Center yourself, carefully turn around,
p a u s e a g a i n s o t h a t y o u c a n b e a w a r e o f t h e f i r s t s t e p as y o u w a l k b a c k . Y o u c a n
e x p e r i m e n t w i t h t h e speed, w a l k i n g at w h a t e v e r p a c e k e e p s y o u m o s t present.
C o n t i n u e to w a l k back and forth f o r ten or t w e n t y m i n u t e s or longer. A s w i t h the
b r e a t h i n s i t i n g , y o u r m i n d w i l l w a n d e r a w a y m a n y , m a n y t i m e s . A s s o o n as y o u
notice this, acknowledge w h e r e it w e n t softly: "wandering," " t h i n k i n g , " "hearing,"
" p l a n n i n g . " T h e n return t o f e e l the n e x t step. L i k e t r a i n i n g the puppy, y o u w i l l need
to c o m e back a thousand t i m e s . W h e t h e r y o u h a v e been a w a y f o r o n e second o r f o r
ten m i n u t e s , s i m p l y a c k n o w l e d g e w h e r e y o u h a v e b e e n a n d t h e n c o m e back to b e i n g
alive here and n o w w i t h the n e x t step y o u take.
A f t e r s o m e practice w i t h w a l k i n g m e d i t a t i o n , y o u w i l l learn to use it to c a l m and
collect y o u r s e l f and to live m o r e w a k e f u l l y i n y o u r body. Y o u can then extend y o u r
w a l k i n g practice i n an i n f o r m a l w a y w h e n y o u go shopping, w h e n e v e r y o u w a l k
d o w n t h e street o r w a l k t o o r f r o m y o u r car. Y o u c a n l e a r n t o e n j o y w a l k i n g f o r its
o w n sake instead of the usual planning and t h i n k i n g and, i n this simple way, begin to
b e t r u l y p r e s e n t , t o b r i n g y o u r b o d y , h e a r t , a n d m i n d t o g e t h e r as y o u m o v e t h r o u g h
y o u r life.
7
The Six Points of Good Posture
from
W h e n Things
F a l l Apart,
by Pema
Chodron
O v e r the years, Rinpoche continued to refine the instructions o n posture. H e said
it w a s n e v e r a g o o d i d e a t o s t r u g g l e i n m e d i t a t i o n . S o i f o u r l e g s o r b a c k w e r e
h u r t i n g , w e w e r e t o l d it w a s f i n e to m o v e . H o w e v e r , it b e c a m e clear that b y w o r k i n g
w i t h proper posture, it was possible to become far m o r e relaxed and settled i n one's
body b ym a k i n g very subtle adjustments. L a r g e m o v e m e n t s brought c o m f o r t for
about five o r ten minutes, and then w e just w a n t e d t oshift again. E v e n t u a l l yw e
began f o l l o w i n g the six points o f g o o d posture as a w a y to really settle d o w n . T h e
six p o i n t s are: ( 1 ) seat, ( 2 ) legs, ( 3 ) t o r s o , ( 4 ) hands, ( 5 ) eyes, a n d ( 6 ) m o u t h , a n d t h e
i n s t r u c t i o n is as f o l l o w s .
1. W h e t h e r s i t t i n g o n a c u s h i o n o n t h e f l o o r o r i n a c h a i r , t h e seat s h o u l d b e f l a t , n o t
t i l t i n g to the r i g h t o r left or to the b a c k o r f r o n t .
2. T h e legs are crossed c o m f o r t a b l y i n front o f y o u — o r , i fy o u ' r e sitting i n a chair,
the feet are flat o n the floor, a n d the k n e e s are a f e w inches apart.
3. T h e t o r s o ( f r o m the head t o the seat) is u p r i g h t , w i t h a s t r o n g b a c k a n d a n o p e
front. I f s i t t i n g i n a chair, it's best n o t t o lean back. I f y o u start to s l o u c h , s i m p l y sit
upright again.
4. T h e hands are open, w i t h palms d o w n , resting o n the thighs.
5. T h e eyes are open, indicating the attitude o f r e m a i n i n g a w a k e a n d relaxed w i t h
all that occurs. T h e e y e g a z e is s l i g h t l y d o w n w a r d a n d directed about f o u r t o s i x feet
in front.
6. T h e m o u t h is v e r y s l i g h t l y o p e n s o that the j a w i s relaxed a n d air c a n m o v e
easily through both m o u t h and nose. T h e tip o f the tongue can be placed o n the r o o f
o f the m o u t h .
E a c h t i m e y o u sit d o w n t omeditate, y o u c a n r u n t h r o u g h these s i x p o i n t s , a n d
a n y t i m e y o u feel distracted during y o u r meditation, y o u can bring y o u r attention
back t oy o u r body and run through the six points. T h e n , w i t h a sense o f starting
afresh, return once again to the breath. I f y o u find that thoughts have carried y o u
away, don't w o r r y about it. S i m p l y say to yourself, " t h i n k i n g , " and c o m e back to the
openness and relaxation o f the breath. A g a i n and again just c o m e back to being right
w h e r e y o u are.
Pema Chodron
is a n A m e r i c a n Buddhist
nun
and a student of the late Chbgyam
Trungpa
Rinpoche,
the renowned
meditation
master. She is resident teacher at
Gampo Abbey, Cape B r e t o n , N o v a Scotia, the first T i b e t a n
monastery
i n N o r t h A m e r i c a established for
Westerners.
8
Some Notes on Zazen
by
H a k u u n Yasutani
Roshi
H o w l o n g s h o u l d y o u d o z a z e n at o n e s i t t i n g ? T h e r e is n o g e n e r a l r u l e , f o r i t v a r i e s
a c c o r d i n g t o t h e d e g r e e o f o n e ' s e a g e r n e s s as w e l l as t h e m a t u r i t y o f o n e ' s p r a c t i c e .
F o r n o v i c e s a shorter t i m e is better. I f y o u sit d e v o t e d l y f i v e m i n u t e s a d a y f o r a
m o n t h o r t w o , y o u w i l l w a n t t o i n c r e a s e y o u r s i t t i n g t o t e n o r m o r e m i n u t e s as y o u r
a r d o r g r o w s . W h e n y o u are able t o sit w i t h y o u r m i n d taut for, say, t h i r t y m i n u t e s
w i t h o u t pain or discomfort, y o u w i l l c o m e to appreciate the feeling o f tranquility and
w e l l - b e i n g induced b y zazen and w i l l w a n t to practice regularly. F o r these reasons I
r e c o m m e n d that beginners sit for shorter periods o f t i m e .
O n the other hand, s h o u l d y o u force y o u r s e l f f r o m the b e g i n n i n g to sit f o r longer
periods, the pain in y o u r legs m a y w e l l b e c o m e unbearable before y o u acquire a
c a l m m i n d . T h u s y o u w i l l q u i c k l y tire o f zazen, feeling it to be a waste o f t i m e , or
y o u w i l l a l w a y s be w a t c h i n g the clock. I n the e n d y o u w i l l c o m e to d i s l i k e zazen and
stop s i t t i n g altogether. T h i s is w h a t f r e q u e n t l y happens. N o w , e v e n t h o u g h y o u sit
for o n l y ten m i n u t e s o r so each day, y o u can compensate for this briefness b y concentrating intensely o n the c o u n t i n g o f each breath, thus increasing its effectiveness.
Y o u m u s t n o t c o u n t a b s e n t - m i n d e d l y o r m e c h a n i c a l l y , as t h o u g h i t w e r e a d u t y .
T h e s p i n a l c o l u m n m u s t b e erect at a l l t i m e s . T h i s a d m o n i t i o n is i m p o r t a n t . W h e n
t h e b o d y s l u m p s , n o t o n l y is u n d u e p r e s s u r e p l a c e d o n t h e i n t e r n a l o r g a n s , i n t e r f e r i n g
w i t h their free f u n c t i o n i n g , but the vertebrae b y i m p i n g i n g u p o n nerves m a y cause
strains o f o n e k i n d o r another. S i n c e the b o d y and m i n d are one, a n y i m p a i r m e n t o f
the physiological functions i n e v i t a b l y i n v o l v e s the m i n d and thus d i m i n i s h e s its clarity a n d one-pointedness, w h i c h are essential f o r effective concentration. F r o m a p u r e l y
p s y c h o l o g i c a l p o i n t o f v i e w , a r a m r o d e r e c t n e s s is as u n d e s i r a b l e as a s l o u c h i n g
position, for the one springs f r o m unconscious pride a n d the other f r o m abjectness,
and since both are grounded i n ego they are equally a hindrance to enlightenment.
W h e n s i t t i n g i t is a g o o d i d e a t o h a v e a n o t e b o o k a n d p e n c i l b e f o r e y o u , b e c a u s e a
variety o f insights w i l l flash into y o u r m i n d and y o u will think: " I must w r i t e this d o w n
before I forget it." Relationships w h i c h previously w e r e incomprehensible w i l l sudd e n l y be clarified and difficult p r o b l e m s w i l l be abruptly solved. I f y o u d o n o t j o t
these things d o w n , they w i l l w o r r y y o u and thus interfere w i t h y o u r concentration.
Yasutani Roshi ( 1 8 8 5 - 1 9 7 3 ) was a Japanese Zen master who visited N o r t h A m e r i c a
only twice, but whose D h a r m a successors
have successfully
presented
his teachings
here
for decades. These notes a r e taken f r o m his introductory
lectures on Z e n t r a i n i n g , which
appear in The T h r e e P i l l a r s of Z e n , edited by Philip Kapleau
and first published
in 1965.
9
Opening the Senses
f r o m T h e T i b e t a n Book
of L i v i n g and
D y i n g , by Sogyal
Rinpoche
B e f o r e w e h a v e m a s t e r y o v e r o u r m i n d , w e n e e d first t o c a l m its e n v i r o n m e n t . A t
t h e m o m e n t , m i n d is l i k e a c a n d l e f l a m e : u n s t a b l e , f l i c h e r i n g , c o n s t a n l y c h a n g i n g ,
fanned by the violent winds o f our thoughts and emotions. T h e flame w i l l o n l y b u r n
steadily w h e n w e can c a l m the air around it.
.. . W i t h t h e e y e s o p e n , y o u a r e l e s s l i k e l y t o f a l l a s l e e p . T h e n , m e d i t a t i o n i s n o t a
means o f r u n n i n g a w a y f r o m the w o r l d , or o f escaping f r o m it into a trance-like
e x p e r i e n c e o f a n altered state o f c o n s c i o u s n e s s . O n the contrary, it is a direct w a y t o
help us truly understand ourselves, and relate to life a n d the w o r l d instead o f shutting
o u t l i f e , y o u r e m a i n o p e n a n d at p e a c e w i t h e v e r y t h i n g . Y o u l e a v e a l l y o u r s e n s e s j u s t
o p e n , n a t u r a l l y , as t h e y a r e , w i t h o u t g r a s p i n g a f t e r t h e i r p e r c e p t i o n s . [ I t is s a i d t h a t ]
all the l i g h t o f o u r w i s d o m - e n e r g y resides i n the heart center, w h i c h is c o n n e c t e d
through " w i s d o m channels" to the eyes. S o y o u keep t h e m open, i n order n o t to
block these w i s d o m channels.
If y o u are sensitive to disturbances, y o u m a y find it helpful to close y o u r eyes for
a w h i l e and quietly turn within. O n c e y o u feel established in calm, gradually open
y o u r eyes. Y o u r meditation and y o u r gaze should be like the vast expanse o f a great
ocean. D o n o t focus o n anything in particular; instead, t u r n back into y o u r s e l f slightly,
and let y o u r gaze expand and b e c o m e m o r e spacious and pervasive.
W h e n y o u m e d i t a t e , k e e p y o u r m o u t h s l i g h t l y o p e n , as i f a b o u t t o s a y a d e e p ,
relaxing " A a a a h . " B y keeping the m o u t h slightly open and breathing m a i n l y t h r o u g h
the m o u t h , it is said that the " k a r m i c w i n d s " that create discursive thoughts are
n o r m a l l y less l i k e l y t o arise, and create obstacles i n y o u r m i n d and m e d i t a t i o n .
A l l t o o often people c o m e to meditation i n the hope o f extraordinary results, like
visions, lights, or s o m e supernatural miracle. W h e n no such thing occurs, they feel
e x t r e m e l y disappointed. B u t the real m i r a c l e o f m e d i t a t i o n is m o r e o r d i n a r y and
m u c h m o r e u s e f u l . I t is a subtle t r a n s f o r m a t i o n , a n d t h i s t r a n s f o r m a t i o n h a p p e n s n o t
o n l y i n y o u r m i n d and y o u r emotions, but also actually i n y o u r body. It is v e r y
healing. Scientists and doctors have discovered that w h e n y o u are in a good h u m o r ,
t h e n e v e n t h e cells i n y o u r b o d y are m o r e j o y f u l ; a n d w h e n y o u r m i n d is i n a m o r e
negative state, t h e n y o u r cells can b e c o m e m a l i g n a n t . T h e w h o l e state o f y o u r h e a l t h
has a l o t t o d o w i t h y o u r state o f m i n d and y o u r w a y o f being.
Sogyal Rinpoche
was born and raised i n Tibet and began his monastic
t r a i n i n g at the age of six
months. After fleeing
Tibet in 1 9 5 9 he was educated
i n I n d i a and at Cambridge
University.
H e is
the founder
of Rigpa, a n i n t e r n a t i o n a l network of teaching centres for Buddhist practice
and
care
for the dying. H e is the author of many books, travels widely to teach, and now lives i n F r a n c e .
10
Mantra Meditation
f r o m The Tibetan
Book of L i v i n g and Dvins.
by Sogyal
Rinpoche
A technique used a great deal i n Tibetan B u d d h i s m (and also i n S u f i s m , O r t h o d o x
Christianity, and H i n d u i s m ) , is u n i t i n g the m i n d w i t h the sound o f a mantra. T h e
d e f i n i t i o n o f m a n t r a is ' t t i a t w h i c h protects t h e m i n d . " T h a t w h i c h protects t h e m i n d
f r o m n e g a t i v i t y , o r t h a t w h i c h p r o t e c t s y o u from y o u r o w n m i n d , i s c a l l e d m a n t r a .
W h e n y o u are nervous, disoriented, or e m o t i o n a l l y fragile, chanting or reciting a
m a n t r a i n s p i r i n g l y can change t h e state o f y o u r m i n d completely, b y t r a n s f o r m i n g its
energy a n d atmosphere. H o w is t h i s p o s s i b l e ? M a n t r a is t h e essence o f s o u n d , a n d
the embodiment o f the t r u t h in the f o r m o f sound. E a c h syllable is impregnated w i t h
spiritual power, condenses a spiritual t r u t h , and vibrates w i t h the blessing o f the
s p e e c h o f t h e b u d d h a s . I t i s a l s o s a i d t h a t t h e m i n d rides o n t h e s u b t l e e n e r g y o f t h e
breath, the prana, w h i c h moves t h r o u g h and purifies the subtle channels o f the b o d y
So w h e n y o u chant a mantra, y o u are charging y o u r breath a n d energy w i t h the
energy o f t h e m a n t r a , an d so w o r k i n g directly o n y o u r m i n d and subtle b o d y
T h e m a n t r a I r e c o m m e n d t o m y students is O M A H H U M V A J R A G U R U P A D M A
S I D D H I H U M (Tibetans pronounce it: O m A h H u n g Benza G u r u Pema Siddhi
H u n g ) , w h i c h is the m a n t r a o f Padmasambhava, the m a n t r a o f all the buddhas, m a s ters, and realized beings, and so uniquely p o w e r f u l f o r peace, f o r healing, f o r transf o r m a t i o n a n d f o r p r o t e c t i o n i n t h i s v i o l e n t , c h a o t i c age. R e c i t e t h e m a n t r a q u i e t l y ,
w i t h deep a t t e n t i o n , and let y o u r breath, the m a n t r a , a n d y o u r a w a r e n e s s b e c o m e
s l o w l y one. O r chant i t i n a n i n s p i r i n g w a y , a n d rest i n t h e p r o f o u n d silence t h a t
sometimes follows.
11
Recommended Reading
A Path with Heart, b y J a c k K o r n f i e l d
Lovingkindness: The Revolutionary Art of Happiness,
by Sharon Salzberg
Full Catastrophe Living, b y J o h n K a b a t - Z i n n
The Tibetan Book of Living and Dying, b y S o g y a l R i n p o c h e
Cutting through Spiritual Materialism, b y C h d g y a m T r u n g p a
Start Where You Are, b y P e m a C h o d r o n
When Things Fall Apart, b y P e m a C h o d r o n
Peace is Every Step, b y T h i c h N h a t H a n h
The Miracle of Mindfulness, b y T h i c h N h a t H a n h
Zen Mind, Beginner's Mind, b y S h u n r y u S u z u k i R o s h i
The Three Pillars of Zen, ed. P h i l i p K a p l e a u R o s h i
The Bwfcfchist Mebitatfoti Society
of "Northern British Columbia
Rinpoche
B r e a t h i n g in, I c a l m m y b o d y .
Breathing o u t , I smile.
D w e l l i n g in t h e p r e s e n t m o m e n t ,
I k n o w t h i s is a w o n d e r f u l m o m e n t .
Thich Nhat Hanh
The Bufefehist Meditation Society
of Northern British Columbia