Buddhist question: how to practice meditation in daily life?

Forest Monastery Meditation - Ajahn Mahaprabhu I. Constant Attention

(I) Sitting

1) Time and Place

1. When sitting, one can achieve focusing the mind on the body. You need to find a time and a place where you are calm and free from distractions.

2. A quiet room without a lot of distractions is ideal, with light fixtures and enough space to be bright and clear; a cluttered, dark room is counterproductive. Time is also important, especially since most people's days are organized into regular routines. Meditation is not useful when you have something you have to do, or when you are under time pressure. It is best to set aside a period of time, such as early in the morning or late in the evening after work, when you can really pay full attention to your practice. Start with about fifteen minutes at a time. Practice carefully within the time and effort limit, and avoid mechanical practices. If you examine yourself with sincerity and make yourself at peace with your meditation practice, you will naturally sit long and well.

2)Awareness of the body

1. Silence is cultivated by equanimity and a persistent, peaceful refinement. If the mind is not settled there is no tranquility. If there is no sense of practicality it becomes a daydream. One of the most effective postures to cultivate proper movement and stillness is the sitting posture.

2. Adopt a posture that keeps your back straight and free of stress. This can be done with a simple straight chair or with one of the lotus sitting postures. These may seem awkward at first, but over time they will be stable and balanced, making the mind happy and the body not tired.

3. A slight inward tucking of the chin is helpful, but do not tilt the head forward, as this can contribute to drowsiness. Put your hands in your lap, palms up, one lightly on top of the other, fingertips touching gently. Do this leisurely and you will get a good balance.

4. Now, gather your attention and begin to slowly work your way down to the whole body. Pay attention to the sensations. Loosen any tension, especially in the face, neck, and hands. Eyes may be closed or half open.

5. Check how you feel inside, expectant or nervous? Slightly relax your attention. As you do so, your heart will be at peace. You may find that some thoughts arise: reflections, fantasies, memories, or wondering if you are doing the right thing. Don't follow or be content with these thoughts; pay a little more attention to your body, which is a useful anchor for stopping delusions.

6. In your attitude to meditation, cultivate a spirit of exploration. Do it slowly. For example, move your attention regularly from the top of your head down over the whole body, noting the different sensations - for example, warmth, pulsation, numbness, sensitivity - in the joints of each finger, the dampness in the palm, the pulsation in the wrist. Even if there are parts of the body that don't have any particular sensations, e.g., forearms, earlobes, sweep over them with attention. Notice that even in these places where there is a lack of feeling, something can still be perceived by the mind. This constant and continuous checking is called mindfulness, and it is one of the main tools of inner meditation.

3)Mindfulness of the Breath

1. Instead of "scanning the body," you can do a preparatory exercise and then cultivate mindfulness by paying attention to the breath.

2. First, as the breath passes through your nostrils and fills your chest and abdomen, follow the feeling of your natural breath. Then, try to keep your attention on one point: either the diaphragm or a smaller place near the nostrils. Breathing has a calming nature, and if you don't force it, you will be smooth and relaxed, and a straight posture helps with this. Sometimes your mind runs away, but be patient and move back to the breath.

3. It is not necessary to develop concentration to the point where there is nothing else but the breath. The purpose here is to allow you to notice the inner workings of your mind and to bring about a state of inner peace and clarity, not a state of being out of your mind. The whole process of focusing attention on the breath, noticing delusions, and then re-establishing attention is a process that develops right mindfulness, patience, and insightful understanding.

4. If you are restless and agitated, just relax. Practice peacefully and listen to your inner voice-without trusting it.

5. If you are feeling lethargic, then place more attention on your body and posture. If you increase your attention or seek calmness at this point, you will make things worse.

(2) Walking and Standing

1. The meditation practice of "mindfulness of the breath" is done in a sitting position. However, walking is often exchanged for meditation. In addition to giving you something different to pay attention to, walking meditation is a good way to intensify the practice when the quieting effect of sitting dulls you.

2. In an open area, measure a distance of about 25-30 paces (or a clear path between two trees) as a meditation path. Stand at one end of the path and calm the mind by the sensations of the body. First, stand straight with your upper arms hanging naturally and your hands lightly clasped in front of your chest or behind your back, focusing on the sensations in your body.

3. Keep your eyes on the ground three meters in front of you so that you are not distracted. Now walk gently, at a calm and 'normal' pace, to the end of the path and stop. Stand and pay attention to your body for a few breaths. Then, turn around and walk back to the original point. As you walk, become aware of the general flow of sensations in the body, or, alternatively, place your attention carefully on your feet. The mind is trained to keep bringing attention to the feeling of the feet touching the ground, the space between each step, and the sensations of stopping and starting.

4. Of course, the mind will think. Therefore, it is important to develop patience and resolve to start again. Adjust your pace to match your current state of mind - a harder pace when dull or nagging thoughts are strong, and a steady, gentle pace when you are restless or impatient. Stop at the end of the path and breathe in and out, letting go of any impatience, worry, calmness, joy, memories, opinions. The inner chatter will automatically stop for a moment, or diminish. Start walking again. In this way, you are continuously refreshing the mind and allowing it to settle down at its own pace.

5. Adjust the length of the path allowed in a restricted space. Alternatively, you can walk around the room, standing and stopping for a moment at each lap. The standing time can be extended to scanning your body for a few minutes.

6. The practice of walking brings energy and flow, so keep the pace steady and allow only the phenomena of change to flow through the heart. Examine the flow of phenomena and do not expect that the heart will be as peaceful as it is when you are sitting. Many times we get caught up in the flow of delusion, come to the end of the path, and start all over again. But it is natural for an untrained mind to become involved in thoughts and emotions. So don't be impatient, learn how to let go and start again. A sense of comfort and tranquility will then arise, allowing the heart to become open and clear in a natural and stress-free way.

(C) Lying Down

1. Lie down at night, on your side, and spend a few minutes in meditation. With your body straight, fold one arm up and support your head with your hand.

2. Sweep your attention over your entire body to loosen stress. Alternatively, focus your attention on your breath. Don't think about what has passed today or look forward to how tomorrow will be, and with a few minutes of clearing your mind, you will rest well.

(IV) Cultivating Compassion

1. Cultivating compassion is a way of pushing the practice of inner meditation to another horizon. Meditation naturally teaches patience, contentment, or, at least, demonstrates the importance of these qualities. You would love to cultivate a kinder and more caring attitude toward yourself and others. In meditation, you can very practically cultivate compassion.

2. Focus your attention on your breath and use it as a tool to spread compassion and kindness. Start with yourself, your body. Visualize the breath as light, or think of your awareness as warm light. Gently focus your attention on your chest near your heart. As you breathe in, channel the compassion of patience into yourself, perhaps thinking, "May I be well" or "Peaceful". As you exhale, spread this thought, or light of awareness, outward from your heart through your body and mind, thinking, "May others be well.

3. If you are in a negative state of mind, you breathe in patience and forgiveness. Observe that the breath has a healing overtone that helps you. When you exhale, you let go of all stress, worry, and negativity, and release it outward through your entire body and mind, as described above.

4. This exercise can be done for the whole sitting or part of it, and it is up to you to decide what is appropriate. The tranquilizing effect of meditation in conjunction with compassion will work well at the beginning of the sitting, and there is no problem with going deeper within in this way for an extended period of time.

5. Always begin with the object of your awareness, no matter how mundane or cluttered it may be. Set your mind calmly on that, no matter if it is tiresome, such as aching knees, or feeling frustrated that you are not being kind enough. To allow these to be there, practice being at peace with them. To be cognizant of the mental tendencies of laziness, doubt, and sin, and to let go of them gently.

6. Inner peace can develop into a deep compassion for yourself if you first fully accept that what you dislike is present. Hold your attention steadily and face whatever is experienced with an open mind. This does not mean recognizing negative states of mind, but simply allowing them a space to come and go.

7. In the same way, be kind to the world outside yourself. An easy way to spread kindness is to do it in stages. Begin with yourself, matching your kindness to the movement of your breath: "May I be well." Then think of all these people you love and respect and wish them well, one by one. Then move on to good friends, and then general acquaintances, "May they all be well. Finally, think of all these people you fear and dislike, and continue to spread your compassion for them all the time.

8. This meditation can be expanded by the fluctuations of compassion to include all people in all circumstances of the world.

9. Compassion flows from the same source of goodwill and extends itself beyond the purely personal realm. Compassion arises naturally if you stop making things always to your liking, if you accept yourself and others as they are. Compassion is a natural induction of the mind.

II. Introspection

(1) Awareness without Choice

1. Meditation can be taken one step further by not having an object to meditate on, but by being in a state of pure scrutiny, or 'awareness without choice'.

2. After tranquilizing the mind in one of the methods described above, set aside the object of meditation (the object). Observe the flow of inner images and feelings as they arise without getting involved in criticism or praise. Note any aversions and obsessions, and examine any arising doubt, happiness, despondency, or stillness of mind. Whenever inner clarity disappears, or when you are overwhelmed by past impressions, return to the object of meditation (e.g., the breath). When the sense of stability returns, let go of the object again.

3. This practice of "pure attention" is well suited to the process of scrutinizing the mind. In addition to observing the particular components of the mind, we also pay attention to the nature of the "container" (the mind). With regard to the contents of the mind, the Buddha's teachings point out the following three simple and fundamental characteristics.

4. First, there is "impermanence" - all things rise and fall without end, and the contents of the mind are constantly changing. The members of the mind are pleasant or unpleasant and never cease.

5. There is also the constant and subtle feeling of dissatisfaction - 'suffering'. Unpleasant feelings tend to provoke this feeling, but they also create a pull in the heart when the experience of pleasure disappears. Thus, even at the best of times, there is still a sense of loss without end to what is experienced within.

6. Upon becoming familiar with these experiences and emotions that are constantly arising and falling away, it becomes clear: there is nothing eternal within them, and therefore none of them are truly yours. Moreover, when the members of the mind are quieted down, a luminous and empty mind appears, where pure individuality is not to be found. This is not easy to realize, but in reality there is no "I", no "mine", and this is the characteristic of "no self".

7. Examine and pay attention to these characteristics in all physical and mental things. Whether your experience is joyful or difficult, going through the scrutiny will bring peace and balance in your life.

(2) Examining your practice

1. The whole practice of meditation is about building awareness of things as they are. By devoting yourself to the experience, you become more aware of your inner states, for example, whether you are being too lazy or over-expectant in your practice. With a little honest assessment, it becomes clear that the quality of your meditation practice is determined not by the method of practice used, but by your commitment. In this way, you will gain a deeper insight into your own personality and habits.

2. Whenever you meditate, there are some useful points to keep in mind. Think about whether you begin to notice each breath or pace anew each time. If you don't practice with an open mind, you will find that you repeat past ideas or, alternatively, have no willingness to learn from your mistakes. When you give it your all, are you using your energy correctly and in balance without overdrawing? Have you been in touch with the phenomena that are actually happening within you? Or are you using a sluggish, mechanical approach? As for concentration, check well whether you are letting go of things that are not relevant, or, are you allowing yourself to wander into thoughts and emotions? Or, are you trying to suppress feelings without recognizing them and treating them with kindness?

3. Proper concentration is the unification of the heart and mind. Being attentive in this way encourages you to cultivate skillful forward movement. Of course, introspection will take your meditation to the next level: it will give you a clear understanding of yourself.

4. Remember that until you have developed skill and comfort with meditation, it is best to use the object of meditation, such as the breath, as a focus of awareness and as a counterpoint to inner turmoil when it is difficult to control. Regardless of how much you experience in your practice, it is always helpful to return to being aware of the breath or the body. Cultivating this ability to begin again can lead to stability and comfort. With a balanced practice, you will become more and more aware of your body and mind, and know how to live your life with more ease and harmony. This is the purpose and result of inner meditation.

(3) Living in Inner Vision

1. Through the practice of inner vision meditation, you will see your own mind more clearly, knowing what is good and what creates trouble. An open mind will gain insight into unpleasant experiences, for example, by recognizing the way the heart reacts to pain or illness. When you approach these experiences in this way, you can often release the stress and resistance to pain and relieve it dramatically. In contrast, impatience has a completely different result: you become angry with others if they interfere with your meditation; you become disappointed if your practice is not progressing as expected; and you become upset about meaningless trivialities. Meditation teaches us that inner peace is largely determined by the ability to look at the events of our lives with an introspective and open mind.

2. By observing your thoughts and mind in the tranquility of meditation, you can examine the connection between craving and suffering. See the causes of suffering: the desire for what you do not have; the rejection of what you do not like; the inability to retain what you want. When the subject of this suffering and covetousness is yourself, it is especially oppressive, and no one can easily be at peace with personal shortcomings, especially when society emphasizes feeling good, being ahead of the curve, and having the best of everything. This expectation does make it difficult for people to accept themselves as they are.

3. However, through the practice of inner meditation, you find a space to take a step back from your desired and wanted self. Examining these thoughts, it will gradually become apparent that you do not have an 'I' or 'my thing', but only the simple experience of coming and going in your mind. So, for example, if you observe your habit of being irritable, and you don't get frustrated with it, you don't reinforce it, the habit gradually dies out. It may come back again, but this time it will be weaker, and you will know how to deal with it. By cultivating peaceful attention, the emotions are quieted and fade away, leaving a clear, vibrant mind. This is the path forward from the inner view.

4. The ability to come to a peaceful center of awakening in the midst of the flux of daily life is a sign of a mature practice, as the practice has deepened and can be used in all experiences. No matter what you do: daily chores, driving a car, drinking tea, use it. Lift your awareness, stabilize it on what you are doing, and explore the nature of your heart in the action. Concentrating on bodily sensations, mental states, or eye, ear, and nose awareness develops further scrutiny, which turns worldly work into a foundation for inner view.

5. The more one concentrates on awareness, the more one becomes adept at coping with the present moment, and there is a higher harmony in one's life. This is the way to do 'social work' with meditation: to bring awareness into your life, to bring peace into the world. When you can make peace with the thousand and one sensations that arise in the mind, you can dwell more openly with the world, and with yourself as you are.

Three Further Suggestions

(I) Personal Behavior

1. As our inner vision deepens, we see more clearly the results of our actions: peace due to the elevation of goodwill, honesty, and righteousness, and trouble due to the arising of foolishness and negligence. With greater sensitivity, we observe the distress caused to ourselves and others, which often motivates us to live more wisely. For true inner peace, it is indispensable to combine formal meditation with zeal in duty to take care of oneself and others.

2. There is nothing mysterious at all about the path of inner peace. In the words of the Buddha, it is simply: "Do not do all evil, do all good, and purify yourself." It is a long observed tradition. Those who walk in the spiritual practice place a high priority on "right behavior". Many meditators take practical precepts, such as not killing, not committing adultery, not drinking, not speaking, etc., to purify themselves and encourage others to do the same.

(2) Companionship and Regular Classes

1. Regular meditation with a number of friends is very helpful for the continuity of practice and the growth of wisdom.

2. Solo meditators eventually face a weakening of willpower, because there are often other things that seem more important or interesting than observing the breath. Regular group **** practice for some time allows participants to move forward, unaffected by the flow of emotions. [The movement of examining one's own temperament often leads to important inner insights, but it is just not easy for us to stick to them ourselves.] *** In addition to the personal benefits of the practice, it occurs to you that your efforts help others to continue practicing as well.

(3) Posture Notes

The ideal posture is straight and alert. Excessive laxity only adds stress to the legs and discomfort to the back. Pay attention to your posture with intelligence, not sluggish willpower. Posture improves over time, but you have to work with your body and not force it too hard.

1. Check your posture

- Are your hips tilted back? This will create excessive laxity.

- Keep a natural, stress-free curve in the lower back, keeping the abdomen forward and loose.

- Keep your muscles relaxed and visualize someone gently pushing forward between the two shoulder blades. This gives you an idea of whether you are unintentionally bending your shoulders and closing your chest.

- Notice and gently relax the pressure in the neck and shoulder area.

2. Posture that is too rigid and too lax

- Imagine the top of your head hanging from above, straightening the spine. This also slightly retracts the chin.

- Keep your arms light and behind your belly, if they are in front they make you unbalanced.

- Use a small, stable cushion placed behind the hips to support the angle of the buttocks.

3. Legs:

- Do some stretching exercises (e.g. sit and straighten your legs and touch your toes with your hands).

- If it hurts when you sit, change your position or sit on a small stool or chair, or stand up for a while.

- If you often sit on the floor, try cushions of different sizes and hardness or choose a meditation stool.

4. Stupor

- Try meditating with your eyes open.

- Sweep your attention across your body in a sequential manner.

- Pay attention to the whole body and its sensations, not a small object (such as the breath).

- Stand up and walk for a while in the fresh air with positive thoughts.

5. Tension or headache

- You may be over-exerting yourself, which is not normal. Therefore, relax your concentration. For example, you can move your attention to the sensation of breathing at your abdomen.

- Generate goodwill (compassion) and direct it to the area of tension.

- Visualize light spreading throughout the body, which helps to soothe the pain. Practically try to gather the light of compassion on the area of pain.

This booklet is not an extensive or exclusive guide, but a synopsis of suggested exercises. For further guidance, the meditator seeks out a good, reliable and experienced practitioner or teacher.

May all beings be at peace!

May all sentient beings be free from suffering