Quotes About Meditation

If you sit regularly, it will become a habit. You will let go of trying to arrive anywhere. Even the Buddha still practiced sitting every day after his enlightenment. There is nowhere to arrive except the present moment.

When you sit, you may feel something pushing you to get up and do something else. That's the energy inside each of us called habit energy. Habit energy is energy that is fueled by an old pattern, situation, or habit. It isn't based on our real needs and our real situation in the present.

Anapana means breath and sati means mindfulness. Tang Hoi translated it as "Guarding the Mind." The Anapanasati Sutra, that is, is the sutra on using one's breath to maintain mindfulness.

the concentrations on emptiness, signlessness, and aimlessness. They are known as the Three Doors of Liberation and are available in every school of Buddhism.

A white cloud floats in the sky A bouquet of flowers blooms Floating clouds Blooming flowers The clouds are the floating The flowers are the blooming

it seems hard at first, you can substitute the method of counting your breath. As you breathe in, count 1 in your mind, and as you breathe out, count 1. Breathe in, count 2. Breathe out, count 2. Continue through 10, then return to 1 again.

Pídele que trate de mantener vivo ese espíritu todo el día

Si queremos la paz en nosotros y en nuestro mundo, tenemos que practicar. Si no practicamos, no desarrollaremos la suficiente energía para cuidar de nuestro miedo y de nuestra ira

from now on I'll use the term "mindfulness" to refer to keeping one's consciousness alive to the present reality), then one must practice right now in one's daily life, not only during meditation sessions. When

Allow yourself to sink deeply into the here and the now, because life is possible only in the present, life is available only in the present moment, and you know that you have the capacity to touch life in the present moment, in the here and the now.

Zen Master Doc The says that when sitting in meditation, one should sit upright, giving birth to this thought, "Sitting here is like sitting on the Bodhi spot.

The kind of sitting we're used to doing is sitting in order to work at our computers, to be in meetings, or to space out in front of a screen. So we have to practice sitting just to be with ourselves without distractions.

We just sit, smile, and breathe, because we know that arguing about the existence of God or nirv??a is a waste of time.

What is essential is to train to sit quietly and mindfully. The more you train yourself, the more you can reach the deeper aspect of what you are thinking and feeling. You might think: I'm bored! This is stupid. I need to do something else right this minute. There may be old habits and old stories that are creating those thoughts and those feelings. What is getting in the way of your being able to experience the present moment? Keep breathing. Keep sitting. This is the practice.

La respiración consciente es la clave para reunificar cuerpo y mente y llevar la energía de la atención plena a cada instante de tu vida.

Many practitioners are inclined to think that sitting in meditation is a means for obtaining Awakening, which would thus be an end. However, a line of demarcation between the end and the means cannot truly be established. When we turn from forgetfulness to awareness of being, this state is already true Awakening. This is why the Ts'ao-t'ung [Soto] sect has said, To sit in meditation is to be Buddha. When one truly sits in meditation, one finds oneself Awakened; and Awakening is Buddha himself.

Concentration, samadhi in Sanskrit, is a powerful force that you can generate to make a breakthrough, to see clearly what is there and understand its true nature.

To sit with only the intention of finding the meaning of a kung-an [koan] is not truly to sit in Zen; it is to spend one's time and one's life vainly. If one sits in meditation it is not in order to reflect on a kung-an, but in order to light the lamp of one's true being; the meaning of the kung-an will be revealed quite naturally in this light which becomes more and more brilliant.

The mind tends to dart from one thing to another, like a monkey swinging from branch to branch without stopping to rest.

Before you do the work of reconciliation with another, you need to restore communication with yourself.

The kung-an is the lamp-shade, while Zen is the lamp itself.

That's why at the start of each meal, we should remind ourselves to eat only our food and not our thoughts. We practice giving all our attention to eating. There's no thinking; we just bring our awareness to the food and to the people around us.

When we're sitting, we're truly there in the present moment; we have come home, we have arrived. We are present in that time and place; we're not pulled away by the past, the future, or by anger or jealousy in the present.

We can only understand another person when we're able to truly listen to them. When we can listen to others with deep compassion, we can understand their pain and difficulties. But when we're angry, we can't listen to others or hear their suffering. Listening deeply to another is a form of meditation.