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Buddhist teachings, Buddha Quotes, Pali Canon (suttas) and Awakening..☸️ @Bodhisattvagroup
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Channel Posts
The solution to all suffering is to become so present that past does not exist for you.
This is how forgiveness actually works.
By forgiving ourselves and others, we learn to heal ourselves.
If we don't act with the burden of time, especially past - it gives a great opportunity to be happy and conscious.
True happiness is found only in the present moment. Right here and right now.
Everything that you think about the past is a dream - not real now.
Forgive yourself of all the past scenarios that you don't accept. See why do still need to think about them?
That's happens because of "habit energy."
To heal and become joyful, we can train ourselves to be mindful of this moment.
And stay here no matter what. Keep your attention in the present moment.
This work is not only essential, it's deeply healing and life-transforming too.
"Breathing in, I know I am breathing in Breathing out, I know I am breathing out.
This is a very simple practice. If we go home to our in-breath and out-breath and breathe mindfully, we become fully alive in the here and now."
~ Thich Nhat Hanh
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| 4 |  Love is possible when you are here.
Not when you are caught up in the thoughts of past.
Everything beautiful is with me here, now.
I just need to see it.
Look at this moment, again and again.
In this, I realise I am with myself.
Nothing can be more fulfilling than my company, my consciousness.
This moment becomes a doorway to life. This moment is enough. | 1 |
| 5 | The mind can be compared to a boat being carried away by waves and strong winds. Even after bringing the boat back toward the shore, the waves can still carry it away again. But if there is a strong post and a rope anchoring the boat, then even though the waves may continue to make the boat move, it is much less likely to be swept back out to sea. Canda functions in a similar way, anchoring the mind.
However, this is not a technique for beginners. Before progressing to Canda, the practitioner needs to go through a fairly long process: Awareness of the whole body → awareness of the lower abdomen → awareness of the breath without controlling it → slow – little – gentle breathing → the mind gradually becoming more subtle → resting the mind at Canda. | 139 |
| 6 | WHERE SHOULD YOU FOCUS YOUR MIND WHEN MEDITATING?
Many people make a mistake in meditation by directing their attention, concentration, or mental focus toward the head or the nostrils. The brain naturally tends to keep generating thoughts. If a meditator keeps focusing on the head and directly tries to force wandering thoughts to disappear, the mind and brain may become increasingly tense, potentially leading to serious disturbances.
After sitting properly in the full-lotus posture, keeping the body still yet relaxed, and being clearly aware of the entire body, the practitioner continues to go deeper.
4. Narrowing the Field of Awareness to the Lower Abdomen
After maintaining awareness of the whole body with relative stability for some time, the practitioner narrows the field of awareness to the lower abdomen, below the navel.
At the stage of being aware of the whole body, whenever wandering thoughts pull the mind outward, the practitioner recalls the whole body and brings the mind back to the body. At this stage, when the mind is carried away by wandering thoughts, the practitioner recalls the lower abdomen and returns to resting the mind there.
Compared with being aware of the whole body, this is a deeper and more subtle level. When the mind has gathered into the lower abdomen, wandering thoughts have less room to go and gradually begin to decrease.
5. BEING AWARE OF THE BREATH WITHOUT CONTROLLING IT
The breath has a very special characteristic: it is both automatic and can also be influenced by conscious intention. When we are not paying attention to the breath, the body naturally continues to inhale and exhale. But as soon as we pay attention to the breath, we can easily begin to unconsciously control it according to our wishes.
The breath is also closely connected to our inner state. When the mind is tense, the breath tends to become stronger; when the mind is calm and at ease, the breath becomes lighter. Therefore, in Samatha meditation (Meditation technique), the breath is used as an intermediary factor to influence the mind rather than directly confronting wandering thoughts.
The most basic technique at this stage is: “Know it without controlling it.”
In other words, whatever the breath is like, simply know it exactly as it is. If the breath is strong, know that it is strong. If it is light, know that it is light. If it is long, know that it is long. If it is short, know that it is short.
6. THE BREATH: “SLOW – LITTLE – GENTLE”
After practicing for a long time and becoming familiar with the previous stages—keeping the body still yet relaxed, being aware of the whole body, being aware of the lower abdomen, and being aware of the breath without controlling it—the practitioner progresses to a more subtle level: the breath becomes slow, little, and gentle.
“Slow” and “gentle” are relatively easy to understand, but “little” is much more subtle.
The breath should not become so little that the body feels uncomfortable or lacks air, but it should also not be too much, which can make it difficult to settle the mind. The practitioner must learn to sense the point at which the breath is “little enough.”
When the breath reaches the right balance of being slow, little, and gentle, it begins to become connected with the mind, making it easier to settle and collect the mind, and a sense of peace and well-being begins to arise. This is a very subtle technique of Samatha meditation (Meditation technique).
7. THE CANDA POINT – A DEEPER STAGE OF SAMATHA MEDITATION
After going through the previous stages, the practitioner progresses to a deeper technique: resting the mind at the Canda point.
Canda is located approximately six centimeters below the navel, at the surface of the body. This point functions like an “anchor” for the mind, making it more difficult for wandering thoughts to carry the mind far away. | 122 |
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| 8 | During practice, the practitioner knows the entire body while simultaneously relaxing the entire body. Distracting thoughts are still present at this stage. The important point is to observe where those thoughts “go.” When someone thinks about family, business, money, movies, or matters of everyday life, the mind has already “left the body.” Therefore, knowing the entire body serves to bring the mind back to the body, preventing distracting thoughts from carrying it too far away.
However, the difficulty is that distracting thoughts do not simply arise and disappear. They can carry the practitioner's entire mind along with their content, causing the person to completely forget to be aware of the body. Sometimes, it is not until the meditation bell rings that the practitioner realizes they have been thinking continuously for a long period of time. This is considered one of the difficult aspects of the practice.
The ability to suddenly remember the body again whenever distracting thoughts carry the mind away is considered to be greatly related to merit. Therefore, practitioners should not assume that this is simply because they are skilled or intelligent. Merits such as reverence for the Buddha, loving-kindness toward living beings, humility, helping others, and encouraging others to practice are regarded as foundations that help practitioners frequently remember the body and bring the mind back to it.
Right Effort (Samma-vayama) | 90 |
| 9 | CESSATION MEDITATION (SAMATHA) – PART 1
Cessation Meditation is about stopping and is used to counteract distracting thoughts related to the body. Merit is the foundation of meditation. Practitioners should continue cultivating merit throughout their practice and then gradually progress through the stages of Cessation (Samatha). Each stage may require a different amount of time—from several weeks or months to many years—depending on the individual.
1. Sitting in the Correct Posture
The first basic step of Cessation is sitting properly in the full-lotus position. This is the first challenge because crossing the legs in this way can be painful, especially for older people. However, difficult does not mean impossible. There are cases of people who began practicing at an advanced age and were eventually able to sit for as long as three hours.
A special feature of the full-lotus posture is that the two palms, the two soles of the feet, and the lower abdomen all converge toward one area known as “the convergence of the five centers.” This is considered an important reason why the full-lotus posture is valuable in meditation practice.
The back should be kept straight, but not forced excessively straight. The mouth should be closed, with the tongue resting against the upper teeth. In the beginning, the eyes should not be completely closed but should look downward toward the area in front, without focusing on external objects. Keeping the eyes open helps the practitioner notice if the body is swaying or moving. Only when the mind has become purified, clear, and sufficiently strong to keep the body steady should the practitioner progress to closing the eyes and going deeper.
2. Keeping the Body Soft and Still
Once the posture is correct, the next step is keeping the body completely still. This is also a major challenge. If the foundation of bodily stillness has not been firmly developed, movements and swaying of the body later on can disrupt the practice and make it difficult for the practitioner to develop deep concentration. Therefore, just as one must train a stable stance before training the arms and legs in martial arts, meditation must also establish a firm foundation in posture and bodily stillness.
The important point is that the practitioner does not use external physical force to hold the body still, but rather uses the mind to control the entire body, keeping it from moving. At this stage, there is no direct requirement to “eliminate distracting thoughts.” When Cessation is practiced correctly, distracting thoughts will gradually decrease on their own, and concentration will naturally arise.
The next step is keeping the entire body still while simultaneously remaining soft and relaxed. The practitioner checks each area of the body, notices wherever there is tension, and relaxes it without changing the posture. This is a more difficult mental intention: remaining still without becoming rigid or tense.
When the body reaches a state of being “soft and still,” even if the mind still contains many distracting thoughts, the effects of the practice have already begun to appear in daily life. The person becomes more relaxed, less prone to anger, and less tense when handling work or encountering unpleasant situations. On average, it may take several months of practice to become accustomed to this stage.
3. Clearly Knowing the Entire Body
Once the practitioner is sitting in the full-lotus position and the body is still and relaxed, they begin to clearly know the entire body, from the neck downward, without focusing on the head. This is a foundational step before gradually bringing the mind down to a lower point. | 120 |
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| 11 |  A Mind Free From Hatred
Truly, we live happily,
free from hatred among the hateful;
among those who are hostile,
we dwell free from hostility.
Truly, we live happily,
untroubled among the troubled;
among those who are afflicted,
we dwell free from affliction.
Truly, we live happily,
unworried among the restless;
among those who are anxious,
we dwell without anxious striving.
Truly, we live happily,
we who possess no impediments;
we shall be nourished by joy,
like the radiant gods.
- Buddha, Dhammapada (Sukha Vagga)
https://www.wordsofthebuddha.org/dhp197-208 | 337 |
| 12 | The Power of Karma - Ajahn Thannisaro
We tend to think of karma as something negative that comes from the past and cannot be changed, and that the present moment is totally shaped by our past actions—which sounds fatalistic. But actually, that’s not how the Buddha taught karma. As he said, if everything were determined by the past, there would be no path to the end of suffering. His actual explanation was that what you experience in the present moment is a combination of three things: the results of past karma, your present karma—the choices you’re making right now, which are not necessarily determined by the past—and then the results of your present actions.
As the Buddha said, your present moment experience comes from the raw material coming in from the past, but your actual experience of the present moment requires that you shape that raw material with your intentions in the present moment. Those intentions are your present karma. The Buddha calls those intentions saṅkhāras, which we translate as fabrication.
So even if some bad situations are presenting themselves because of your past karma, what you do with that raw material in the present moment will determine whether you suffer from that raw material or not. It’s like being a good cook. You open the refrigerator and there’s nothing but bad food in the refrigerator. But because you’re a good cook, you can still make good food out of it. The food in the refrigerator is your past bad karma; your skill as a cook is your present karma.
One, the Buddha says, is that you try to develop your virtue.
Two, you try to develop discernment.
Three, you learn to train your mind so that it’s not easily overcome by pain or pleasure.
This is basically what we learn in concentration practice.
As the Buddha said, if you develop these skills, then even though you have some past bad karma, you don’t have to suffer from it.
https://www.dhammatalks.org/books/PowerOfKarma/Section0004.html | 512 |
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| 14 |  How I am in this moment - is all that matters.
What my state of mind is, is it clear, is it relaxed, calm.
Once I become aware of this moment, only then I can appreciate all the beauty it contains.
For that, I need to slow down and see, actually look what is here.
My feelings and emotions are my making. So why not make it pleasant and joyful?
Once I saw only the quality of my inner experience matters, I can cultivate inner joy consciously.
What's my relationship to the present moment - that's a vital question.
Whether I'm trying to accomplish something or I'm honouring and enjoying what is here with me.
The way I am inside of me is how my life experience would be.
So why not be fully present and experience all that the life offers with open arms, wholeheartedly. | 378 |
| 15 | It doesn't matter what you have or don't have. If you are present, you are alive and what's a greater gift in life than being able to enjoy the present moment?
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"To dwell in the here and now does not mean you never think about the past or responsibly plan for the future. The idea is simply not to allow yourself to get lost in regrets about the past or worries about the future."
"Feelings come and go like clouds in a windy sky. Conscious breathing is my anchor."
"There is no need to run, strive, search or struggle. Just be. Just being in the moment in this place is the deepest practice of meditation."
"The miracle is not to walk on water. The miracle is to walk on the green earth, dwelling deeply in the present moment and feeling truly alive."
"Don't do any task in order to get it over with. Resolve to do each job in a relaxed way, with all your attention. Enjoy and be one with your work."
"I will practice coming back to the present moment…not letting regrets and sorrow drag me back into the past or letting anxieties, fears, or cravings pull me out."
~ Thich Nhat Hanh | 507 |
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| 18 |  Whatever wealth there is,
here or in other worlds,
or whatever excellent gem is in the heavens;
there is none equal to the Tathāgata.
This too is the excellent gem in the Buddha;
by this truth, may there be well-being.
- Ratana Sutta | 494 |
| 19 | What is Nirvana?
Buddha describes the state of Nirvana as a transcendent dimension, as the highest bliss. Nirvana is not a physical location or a place one travels to; it is an unconditioned state and reality that transcends space and time. Because it is beyond space, it has no location ("where"), and because it is beyond time, it has no beginning or end. It is often called the "Unborn, Unbecome, Unmade, Unconditioned"
Nirvana is primarily experienced as the extinction of the poisons of greed, hatred, and delusion. It can be attained in this very life (Nirvana with remainder) upon enlightenment, and fully realized upon the death of the physical body (Nirvana without remainder).
Bhikkhus, there exists a base, where there is neither earth, nor water, nor fire, nor wind; neither the base of boundless space, nor the base of boundless consciousness, nor the base of nothingness, nor the base of neither perception nor non-perception; neither this world, nor the other world, nor both, nor sun nor moon. Here, bhikkhus, I say there is no coming, no going, no stagnation, no passing away, no rebirth. It is without support, without occurrence, and without object. This, bhikkhus, is the end of suffering.
- Udana 8.1
"Hard it is to see the unconstructed, the undistorted! This independent state is not easily realized.
Craving is all cut for the One, who so knows, since he sees, that there is nothing to cling to."
- Udana 8.2
Bhikkhus, there is the unborn, unbecome, unmade, unconditioned. If there were not the unborn, unbecome, unmade, unconditioned, there would be no discernment of escape from the born, become, made, conditioned. But since there is the unborn, unbecome, unmade, unconditioned, therefore the escape from the born, become, made, conditioned is discerned.
- Udana 8.3
The End of Suffering
For the dependent there is agitation, for the disengaged, there is no agitation. When there is no agitation, there is tranquility. When there is tranquility, there is no inclination. When there is no inclination, there is no coming and going. When there is no coming and going, there is no passing way and arising. When there is no passing away and arising, there is neither here, nor there, nor in-between the two. Just this is the end of suffering.
- Udana 8.4 | 393 |
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