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پستهای کانال
Repost from 𝗕𝘂𝗱𝗱𝗵𝗶𝘀𝘁 𝗛𝗶𝘀𝘁𝗼𝗿𝘆 & 𝗔𝗿𝗰𝗵𝗲𝗼𝗹𝗼𝗴𝘆
Not Clinging to Any Feeling (SN 36.3 Pahāna sutta)
When experiencing pleasure,
if one does not discern feeling,
the underlying tendency to desire is present
for one who does not see the escape.
When experiencing pain,
if one does not discern feeling,
the underlying tendency to aversion is present
for one who does not see the escape.
The peaceful neither-painful-nor-pleasant feeling,
taught by the one of vast wisdom;
if one seeks delight even in that,
one is still not freed from suffering.
But when a bhikkhu exerts continuous effort,
and does not neglect clear awareness;
then that wise one
completely comprehends all feelings.
Having completely comprehended feelings,
taintless in this very life,
with the breakup of the body, firmly established in the Dhamma,
a master of knowledge cannot be designated.”
| 2 | sticker.webp | 198 |
| 3 |  The Sage
The sage wandering alone, diligent,
unshaken by blame and praise;
like a lion, unstartled by sounds,
like the wind, uncaught in a net,
like a lotus, unsullied by water,
a leader of others, by others unled—
he, too, is one the wise know as a sage.
One who remains firm like a pillar at a ford,
when others speak praise and blame;
that one, free from passion, with well composed faculties—
he, too, is one the wise know as a sage.
Who is self-restrained and does no evil,
whether young or middle-aged, the sage is restrained;
unprovokable, he provokes no one—
he, too, is one the wise know as a sage.
- Buddha (Snp 1.12 Muni sutta - Sage) | 173 |
| 4 |  بدون متن... | 241 |
| 5 | A LACK OF TRUE HAPPINESS
"Dukkha", the first of the Four Noble Truths is very usually translated as "suffering". But on the path of practice a more helpful way of understanding this key term might be as "a lack of true happiness". This rendering is supported by the Buddha's reference to Nibbāna, the cessation of dukkha, as "paramam sukham" or "ultimate happiness".
Looking at dukkha as suffering and considering our practice to be a path leading out of suffering can often lead to problems of motivation. It can be difficult to rouse a sense of urgency when we are experiencing wholesome mental states. They are pleasurable and uplifting: it goes against the grain to see them as suffering.
It is a lot easier to understand why the first fruits of Dhamma practice might prevent us from realising the highest fruit. We can still appreciate the beauty of wholesome mental states. But, at the same time, we can acknowledge that the joy of wholesomeness is just a dim reflection of the supreme happiness of Nibbāna. We can recognize the inherent limitations of conditioned happiness, even the most pure, and use it as a spur to further efforts. Doing so, the Buddha once said, was a key factor in his own enlightenment.
Ajahn Jayasāro | 401 |
| 6 |  بدون متن... | 321 |
| 7 | sticker.webp | 294 |
| 8 | "I know of a person one time who had a difficulty in having a daily meditation practice. It just seemed pretty daunting. When he came back from work, the idea of sitting for an hour defeated him right there, so he wasn’t even sitting for a minute.
So he asked his teacher what to do. And the teacher said, “Well, make a vow that every day you’re going to get into the meditation posture. As for the amount of time you’re going to stay in meditation, that’s really up to you. But the vow is to get into the posture.”
The guy tried that and found that he could actually sit for quite a bit longer than he thought. Some days his meditation was just a matter of getting into the posture and then getting out. But other days he found that he could sit quite a lot longer – sometimes even longer than an hour. Once you get into position, and the mind settles down and feels good, you realize you don’t really want to get up again.
This reflects a teaching the Buddha gave one time, which is that when the mind is in an unskillful state, just giving rise to a finger-snap of a skillful mind state has value. If the idea of trying to maintain it is too much or seems too daunting, at the very least allow yourself to think that one skillful thought. Or develop a good quality in the mind. However long you’re going to be able to stick with it, that’s another matter. But at the very least get started.
When you find you can do it, then you start again and start again until grows more frequent, as in Ajaan Chah’s example of pouring water from a teapot. If you tip it just a little bit, there’ll be just a drop… and then a drop… and then a drop… As you tip it a little bit more, and there’s drop, drop, drop. Tip it a little more and the drops get so frequent — dropdropdrop — that they become a continuous stream of water.
So don’t look down on those little efforts to give rise to skillful qualities. Even if it seems that unskillful qualities of the mind are overwhelming, over time those small skillful qualities begin to gather. In the Buddha’s image, it’s like a water jar. Even though the water’s falling in drops, drop by drop, the jar eventually becomes full."
~ Thanissaro Bhikkhu
"Every Little Bit" | 330 |
| 9 |  بدون متن... | 250 |
| 10 | sticker.webp | 267 |
| 11 | 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 | 318 |
| 12 | sticker.webp | 233 |
| 13 |  بدون متن... | 243 |
| 14 |  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 |
| 15 | 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. | 304 |
| 16 | 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. | 276 |
| 17 | sticker.webp | 162 |
| 18 | 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) | 192 |
| 19 | 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. | 265 |
| 20 |  بدون متن... | 397 |
