Itipi so bhagavā arahaṃ sammā-sambuddho,
He is a Blessed One, a Worthy One, a Rightly Self-awakened One,
jackson wrote:Greetings everyone,
One thing which I've been practicing as of late which I feel is of tremendous benefit but is rarely mentioned on this forum is the five daily recollections. The five being:
"I am of the nature to decay",
"I am of the nature to get sick",
"I am of the nature to die",
"All that is mine, beloved and dear to me, will one day leave me",
"I am the owner of my kamma, heir to my kamma, abide supported by my kamma, if I do good I recieve good, if I do bad I recieve bad" (I can't remember the real wording but this is how I recite it).
Richard wrote:There is another form of meditation, also found in every chanting book, but taught (e.g., in AN 11.13) as an individual exercise: the Recollection of the 3 Jewels, beginning with the Buddha. The beginning formula, "itipi so bhagavā arahaṃ sammāsambuddho..." recurs throughout the Canon as an expression of faith in the Buddha and as a suggested way of developing faith. ...
Jhana4 wrote:It doesn't need to take up any extra time. I've felt results doing it while on the elliptical at the gym or just out for a long walk.
mikenz66 wrote:Thanks Jackson. Those verses are found in practically every chanting book:
http://www.accesstoinsight.org/lib/auth ... .html#five
Anicca vata sankhara
Tesam vupasamo sukho.
Conditions are impermanent,
subject to rise and fall.
Having arisen they cease —
their stilling is bliss.
chownah wrote:Does anyone know if there is an explanation of how to do walking meditation in the Suttas?...and if not there then in the Vinaya?....if not there then in the Commentaries?....and if not there then in the Abhidhamma?
I think that walking meditation is way under-appreciated and way under-understood.
"Furthermore, when walking, the monk discerns, 'I am walking.' When standing, he discerns, 'I am standing.' When sitting, he discerns, 'I am sitting.' When lying down, he discerns, 'I am lying down.' Or however his body is disposed, that is how he discerns it.
"If, while the monk is dwelling by means of this dwelling, his mind inclines to walking back & forth, he walks back & forth [thinking,] 'While I am walking thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.' In this way he is alert there.
"But if by doing this you don't shake off your drowsiness, then — percipient of what lies in front & behind — set a distance to meditate walking back & forth, your senses inwardly immersed, your mind not straying outwards. It's possible that by doing this you will shake off your drowsiness.
"And how, O monks, is a monk clearly comprehending? He applies clear comprehension in going forward and going back; in looking straight on and in looking elsewhere; in bending and in stretching (his limbs); in wearing the robes and carrying the alms bowl; in eating, drinking, chewing and savoring; in obeying the calls of nature; in walking, standing sitting, falling asleep waking, speaking and being silent — in all that he applies clear comprehension. So, monks, is a monk clearly comprehending.
retrofuturist wrote:Greetings Chownah,
I cannot recall where I read this, but I have heard there is some contention over whether the Buddha promoted Mindfulness Of Walking, and/or Mindfulness With Walking.
It might seem like splitting hairs, but Mindfulness Of Walking involves mindfulness of the mechanics of walking to the exclusion of other activity, whereas Mindfulness With Walking involves maintaining mindfulness (as explained thoughout the suttas) concurrently with the activity of walking.
(It may have been Analayo who made the distinction? Sorry, I can't recall)
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