 Image search results - "Mind," |
11_Support-loving-kindness.mp3(11) The Support of Loving-Kindness2364 viewsLoving-kindness as a concentration based meditation is used to uplift and sweeten the mind, which compliments the Vipassana practice.
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breathmind.pdfKeeping the Breath in Mind & Lessons in Samadhi8097 viewsThis is a 'how to' book. It teaches the liberation of the mind, not as a mind-boggling theory, but as a very basic skill that starts with keeping the breath in mind. The teachings here are drawn from the works of Ajaan Lee Dhammadharo (1906-61), one of Thailand's most renowned teachers of Buddhist meditation practices. Ajaan Lee was a forest monk - one who prefers to live in the seclusion of the forest and makes his meditation the central theme of his practice - so his teachings grow out of personal, practical experience, although he also makes a point of relating them to standard Buddhist doctrine.
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chandew.pdfThe Sweet Dews of Ch'an5825 viewsReverend Cheng Kuan
Ch'an or Zen is the outcome of meditation. There are two 'right'or 'highest' purposes of Ch'an. The first purpose is to achieve Dhyana. Dhyana is a combination of relaxation, concentration and calmness or tranquility. The second purpose is, using your very composed and tranquil mind, to observe clearly all the dharmas or phenomena externally and internally. As an outcome of Dhyana, you will be able to observe these phenomena very clearly because your mental mirror is very clear, for there are no more disturbances to veil it. Out of these observations will come Transcendental Wisdom, which in Sanskrit is called Prajna.
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dmind-wmind.pdfDharma Mind, Worldly Mind5620 viewsThe first part of the book tells us what we need to put in place for complete Dharma practice - the Eightfold Path, going for refuge, and the Bodhisattva spirit. In the second half the book shows us how to turn those requisites into a genuine living practice that embraces the whole of our life thus surely leading to the profound transformation that we all desire.
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File12_(AM)_Contemplating_citta.mp3Contemplating Citta1380 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)
This morning we are looking at how we can track the state of our citta. Citta is a key technical term used by the Buddha. It could be translated as “mind,†“heart,†“heart-mind,†or even “soul,†in the non-theological sense of that word. In the context of our practice, citta represents our inner state; how we are, at this time. It is intimately connected to the body, and is in a state of constant change. While the state of our citta may be quite subtle, often we are moved to contemplate it when we find ourselves disturbed by emotion. Here we discuss using emotion as a meditation object.
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File15_Burning.mp3Burning . . .1464 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)
Tonight we come to Adittapariyaya Sutta (Burning …). The Buddha taught this to the former dreadlocks ascetics, presenting his analysis of the human being as constituted by six sense fields. These are the sensitivities of eye, ear, nose, tongue, body and mind, and their corresponding sense objects.
The six sense fields are the counterpart of the five aggregates, which were presented to the five companions in his first teaching. While the aggregates are predominantly mental (four of the five are mental), the sense fields are predominantly physical (five of the six are physical). While the aggregates construct a self primarily through cognition, culminating in our sense of narrative unity, the sense fields construct a self primarily through feeling, culminating in our sense of sensual unity. The teaching of the sense fields are centred on drivenness (tanha) and the dis-ease (dukkha).
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geth0401.pdfCan Killing a Living Being Ever Be an Act of Compassion?4672 viewsThe analysis of the act of killing in the Abhidhamma & Pali Commentaries.
Abstract: In the Theravadin exegetical tradition, the notion that intentionally killing a living being is wrong involves a claim that when certain mental states (such as compassion) are present in the mind, it is simply impossible that one could act in certain ways (such as to intentionally kill). Contrary to what Keown has claimed, the only criterion for judging whether an act is “moral†(kusala) or “immoral†(akusala) in Indian systematic Buddhist thought is the quality of the intention that motivates it. The idea that killing a living being might be a solution to the problem of suffering runs counter to the Buddhist emphasis on dukkha as a reality that must be understood. The cultivation of friendliness in the face of suffering is seen as something that can bring beneficial effects for self and others in a situation where it might seem that compassion should lead one to kill.
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jotleeds.pdfSnow in the Summer4224 viewsThis book is a compilation of extracts from letters written by Sayadaw U Jotika, a Burmese Buddhist monk, to his Western students ten to fifteen years ago. These letters have been collated under the topics indicated by these chapter headings: Mind, Mindfulness and Meditation; Solitude; Parental Love and Guidance; Life, Living and Death; Learning and Teaching; Value and Philosophy; Friendship, Relationships and Loving-kindness.
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mahasati.pdfMaha Satipatthana Sutta3824 viewsVen. U Jotika and Ven. U Dhamminda
Practise in accordance with this Mahasatipatthana Sutta so that you can see why it is acknowledged as the most important Sutta that the Buddha taught. Try to practise all the different sections from time to time as they are all useful, but in the beginning start with something simple such as being mindful while walking, or the mindfulness of in and out breathing. Then as you practise these you will be able to practise the other sections contained within this Sutta and you will find that all the four satipatthanas can be practised concurrently. A Sutta should be read again and again as you will tend to forget its message. The message here in this Sutta is that you should be mindful of whatever is occurring in the body and mind, whether it be good or bad, and thus you will become aware that all conditioned phenomena are impermanent, unsatisfactory and not self.
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mindread.pdfReading the Mind4457 viewsKhun Kee Nanayonestablished a Dhamma centre, Khao-Suan-Luang in 1945. Upasika Kee attracted Dhamma students, and residents came to include both female lay devotees and white-robed nuns. These Dhamma talks were mainly given to the women who stayed at her centre to practice meditation. After listening with calm and centred mind, they would all sit in meditation together.
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