Meditation
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Tibetan Buddhist meditation is a way (Yoga) or path to enlightenment. As
with all paths you must go step by step in order to reach the end. If you
try to run at the beginning you run out of steam or get lost. You need a
guide to help you to know the way. If your guide is not a good one it is
like the blind leading the blind in the desert.
There are two forms to meditation shamatha (perfect mental quiescence or
calm abiding) and vipashyana (perfect insight).
We first learn how to calm our mind and then we learn how to perform
vipashyana.
Preliminaries
First we need a proper place, for meditation practice, a room that is
quiet and out of the stream of traffic where you can put a shrine. The room
should be clean and uncluttered. This helps stop distractions. We must keep
to a strict schedule and hold the sessions at the same place, at their
proper times, focusing on the same object. If we are nervous, frightened,
restless, preoccupied with busywork or have many things to do or think
about, we will never be able to become focused. We should practice at the
same time every day three or more times a day is very good and help to keep
a good discipline. Once or twice a day will work. The amount of time you
spend in meditation, during each practice, depends on your ability and frame
of mind. Five to fifteen minutes a session is a good place to start.
The Sevenfold Position of Vairchana
Legs cross in the full Vajra position (full lotus position). The benefits
of this position is that it redirect the downward-clearing wind. This is one
of the five winds of the body, it is involved in all processes of evacuating
things from the body out the lower orifices. This position is also
associated with one of the five kleshas (poisons): greed, hatred, ignorance,
jealousy and pride. Of these five the downward-clearing wind is most
connected with the klesha of jealousy. Placing the legs in the vajra
position inhibiting the klesha of jealousy. If you cannot sit in a full
lotus position it is fine to sit in a half lotus position or on a chair
Hands are resting in the lap in the pose of total absorption, with palms
up, the right hand on top of the left and the thumbs touching each other to
form a triangle, the left hand should be four fingers-widths below the
navel. This hand position redirects the force of the wind which is
associated with the water element. By inhibiting its movement, by
redirecting it to the central channel, the klesha of anger in inhibited.
The spine is straight. It is very important to sit with your back
straight and still not swaying or bent forward or
backwards or to one side. You should visualize it as a stack of coins one
on top of the other, all the way up the spine such that it would fall over
if it leaned one way or the other.
Shoulders should be held back a bit opening up the chest. This is said to
be like a soaring bird with its wings stretched back, but don't hold them to
far back, just a little. This causes the wind associated with the earth
element to enter the central channel thereby inhibiting the klesha of delusion.
The chin is held slightly downward and the tongue is held up towards the
palate near the base of the upper front teeth. The teeth are held slightly
open so air can pass between the upper and lower teeth, so don't clench the
jaw. All of this influences the wind associated with the fire element,
causing it to enter the central channel and inhibit the klesha of desire.
Eyes should be generally directed at a spot four finger-widths in front
of the tip of the nose and slightly downward. Gently, softly focus at that
spot about an arm's length in front of your nose. The eyes should not be
wide open, just gently look in that direction. This influences the wind
associated with the space element, causing it to enter the central channel
and inhibit the klesha of pride.
This position of the body is very important because the channels within
the body will follow the external disposition of the body. The way the body
is place will set the channels; and the winds, of course, flow inside the
channels, so if they are properly set, the winds will flow properly. Mind
follows the winds. To focus the mind properly, the winds must also be
functioning properly.
The placement of the eyes can serve to help with your disposition during
meditation if drowsy or sleepy focus the eyes upward slightly. If on the
other hand you have a busy mind focus your eyes slightly downward.
If the posture is tilted to the right, first a sense of clarity arises,
then hatred occurs in the mind-stream, and there is the danger of being harmed
by grahas and parthivas and the like.
If the posture is tilted to the left, first there is a sense of joy, and then
strong attachment occurs, and grahar, nagas, and matrkas, and so forth inflict
harm.
If you lean forward, at first nonconceptuality arises effortlessly , but
afterwards it turns into delusion, and ksamapatis, and soon inflict. harm.
If the posture leans backwards, at first there effortlessly arises a sense of
vacuity, then such afflictions as pride occurs, and thoughts of the previous
harmful spirits arises.
In particular, attention cannot be sustained, conceptualization
proliferates, the body becomes blush and thin, and there occur problems of the
vital fluids seeping out.
Nine Round Breathing
This practice is to open the wind channels. It consists of nine breathing
rounds; inhaling through the right nostril and exhaling though the left
nostril three times. Then switching and inhaling through the left nostril
and exhaling through right nostril three times and finally inhaling and
exhaling thought both nostrils together three times. The exhalation of the
first of the breaths for each set should be hard and long and drawn out
starting softly and getting harder then tapering off at the end. The second
exhalation should be hard but shorter in duration still tapering at start
and end. The third is gentle and drawn out natural, without force. Use the
diaphragm to force out the air.
You should start in a meditation posture. Place your thumb of both hands
at the base of your third finger on both hands, extend your index fingers
and fold your other fingers over your thumbs. Keeping your index fingers in
line with your arm. Place your right arm so that your forearm is parallel to
your stomach, as if it was in a sling. Rest your left elbow on the close
fist of your right arm, keeping both index fingers extended. Place the index
finger of your left hand at the base of your left nostril, closing off the
passage, inhale slowly and deeply through your right nostril. Now move your
finger from the base of your left nostril to the base of your right nostril,
then exhale as described above. Repeat this two more times. Breathing in
through the right nostril and exhaling through the left nostril.
Then change your arms position place your left arm so that your forearm
is parallel to your stomach, as if it was in a sling. Rest your right elbow
on the close fist of your left arm, keeping both index fingers extended.
Place the index finger of your right hand at the base of your left nostril,
closing off the passage, inhale slowly and deeply through your left nostril.
Now move your finger from the base of your right nostril to the base of your
left nostril, then exhale as described above. Repeat this two more times.
Breathing in through the left nostril and exhaling through the right
nostril.
Now put your right hand on your right knee and your left hand on your
left knee with your hands still clinched, inhale slowly and deeply through
both nostril, then exhale through both nostrils as described above. Repeat
this two more times. Breathing in through the both nostril and exhaling
through the both nostril.
While inhaling think of receiving blessing from all the buddhas of the
three times and ten directions in the form of light filling your body. When
exhaling think of expelling all the darkness of all of the defilements
accumulated over many life times from beginning less time
This is good to do one or two sequences first thing in the morning before
you say any prayers or meditation. It also helps calm the mind before
meditation
Novice Buddhist 