seated meditation

In Zen Buddhism, zazen (literally “seated meditation“; Japanese: 座禅; simplified Chinese: 坐禅; traditional Chinese: 坐禪; pinyin: zuò chán; Wade–Giles: tso4-ch’an2) is a meditative discipline that is typically the primary practice.[1][2] The precise meaning and method of zazen varies from school to school, but in general it can be regarded as a means of insight into the nature of existence. In the Japanese Rinzai school, zazen is usually associated with the study of koans. The Sōtō School of Japan, on the other hand, only rarely incorporates koans into zazen, preferring an approach where the mind has no object at all, known as shikantaza.[3]

In Zen temples and monasteries, practitioners traditionally sit zazen as a group in a meditation hall, usually referred to as the zendo. The practitioner sits on a cushion called a zafu,[2] which itself is usually placed on top of a low, flat mat called a zabuton.[2]

Before taking one’s seat, and after rising at the end of the period of zazen, a Zen practitioner performs a gassho bow to their seat, and a second bow to fellow practitioners.[6]

The posture of zazen is seated, with folded legs and hands, and an erect but settled spine.[9] The hands are folded together into a simple mudraover the belly.[9] In many practices, the practitioner breathes from the hara (the center of gravity in the belly) and the eyelids are half-lowered, the eyes being neither fully open nor shut so that the practitioner is neither distracted by, nor turning away from, external stimuli.

The legs are folded in one of the standard sitting styles:[2]

  • Kekkafuza (full-lotus)
  • Hankafuza (half-lotus)
  • Burmese (a cross-legged posture in which the ankles are placed together in front of the sitter)
  • Seiza (a kneeling posture using a bench or zafu)

In addition, it is not uncommon for modern practitioners to practice zazen in a chair,[2] often with a wedge or cushion on top of it so that one is sitting on an incline, or by placing a wedge behind the lower back to help maintain the natural curve of the spine. One can sit comfortably, but not too comfortably, so as to avoid falling asleep. While each of these styles is commonly taught today, Master Dogen recommended only Kekkafuza and Hankafuza.

Types of zazen

In his book Three Pillars of Zen, Philip Kapleau says that practitioners in the Rinzai school face in, towards each other with their backs to the wall, and in the Soto school, practitioners face the wall or a curtain.[10] Kapleau quotes Hakuun Yasutani‘s lectures for beginners. In lecture four, Yasutani describes the five kinds of zazen: bompu, gedo,shojo, daijo, and saijojo (he adds the latter is the same thing as shikantaza).[11]

Instruction

Very generally speaking, zazen practice is taught in one of three ways.

  1. Concentration
  2. Koan Introspection
  3. Shikantaza (just sitting)

Koan practice is usually associated with the Rinzai school and Shikantaza with the Sōtō school. In reality many Zen communities use both methods depending on the teacher and students.

The beginning of a period of zazen is traditionally announced by ringing a bell three times (shijosho), and the end of a round by ringing the bell either once or twice (hozensho).

Long periods of zazen may alternate with periods of kinhin (walking meditation).[7][8]

Zazen Is Not the Same as Meditation

Article

Spring 2002

Dogen uses various terms to describe zazen, one of which is gotsu-za, which means “sitting immovable like a bold mountain.” A related term of great im­portance is kekka-fuza—“full-lotus position”—which Dogen regards as the key to zazen. However, Dogen’s understand­ing of kekka-fuza is completely different from the yogic tradition of India, and this understanding sheds a great deal of light on how we should approach zazen.

In most meditative traditions, practi­tioners start a certain method of medita­tion (such as counting breaths, visualizing sacred images, concentrating the mind on a certain thought or sensation, etc.) after getting comfortable sitting in full-lotus position. In other words, it is kekka-fuza plus meditation. Kekka-fuza in such us­age becomes a means for optimally con­ditioning the body and mind for mental exercises called “meditation,” but is not an objective in itself. The practice is struc­tured dualistically, with a sitting body as a container and a meditating mind as the contents. And the emphasis is always on meditation as mental exercise. In such a dualistic structure, the body sits while the mind does something else.

For Dogen, on the other hand, the objective of zazen is just to sit in kekka-fuza correctly—there is absolutely noth­ing to add to it. It is kekka-fuza plus zero. Kodo Sawaki Roshi, the great Zen master of early 20lh century Japan, said, “Just sit zazen, and that’s the end of it.” In this understanding, zazen goes beyond mind/body dualism; both the body and the mind are simultaneously and completely used up just by the act of sitting inkekka-fuza. In the Samadhi King chapter of Shobogenzo, Dogen says, “Sit in kekka-fuza with body, sit in kekka-fuza with mind, sit in kekka-fuza of body-mind falling off.”

The Padmasana or Lotus Position (Sanskrit: पद्मासन [pɐd̪mɑːs̪ɐn̪ɐ], IAST: padmāsana)[1] is a cross-legged sitting asana originating in meditative practices of ancient India, in which the feet are placed on the opposing thighs. It is an established asana, commonly used for meditation, in theHindu Yoga, Jain and Buddhist contemplative traditions. The asana is said to resemble a lotus, to encourage breathing proper to associated meditative practice, and to foster physical stability.

Shiva, the meditating ascetic God of Hinduism, Siddhartha Gautama, the founder of Buddhism, and the Tirthankaras of Jainism have been depicted in the lotus position.

Padmāsana means “Lotus throne” and is also a term for actual thrones, often decorated with lotus foliage motifs, on which figures in art sit. In Balinese Hinduism, a prominent feature of temples is a special form of padmasana shrine, with empty thrones mounted on a column, for deities, especially Acintya.

In Chinese Buddhism, the lotus position is also called the “vajra position” (Skt. vajrāsana, Ch. 金剛座 jīngāngzuò).[2]The traditions of Tibetan Buddhism also refer to the lotus position as the “vajra position.”[3]

Mettā

Mettā (Pali) or maitrī (Sanskrit) means benevolence,[1] loving-kindness,[2][3] friendliness,[3][4] amity,[4] friendship,[5] good will,[5]kindness,[4][6] and active interest in others.[4] It is the first of the four sublime states (Brahmavihāras) and one of the ten pāramīs of the Theravāda school of Buddhism.

The cultivation of benevolence (mettā bhāvanā) is a popular form of meditation in Buddhism in the Theravadin Buddhist tradition. In the Tibetan Buddhist tradition, it is part of the Brahmavihara meditation (four immeasurables). Metta as ‘compassion meditation’ is often practiced in Asia by broadcast chanting, wherein monks chant for the laity.[7]

The compassion and universal loving-kindness concept of Metta is discussed in the Metta Sutta of Buddhism, and is also found in the ancient and medieval texts of Hinduism and Jainism as Metta or Maitri.[8]

Small sample studies on the potential of loving-kindness meditation approach on patients suggest potential benefits.[9][10] However, peer reviews question the quality and sample size of these studies, then suggest caution.[11][12]

Satipaṭṭhāna Sutta

The Satipaṭṭhāna Sutta[1] (MN 10: The Discourse on the Establishing of Mindfulness) and the Mahāsatipaṭṭhāna Sutta[2] (DN 22: The Great Discourse on the Establishing of Mindfulness) are two of the most important and widely studied discourses in the Pāli Canon of Theravada Buddhism, acting as the foundation for mindfulness meditational practice. These suttas (discourses) stress the practice of sati (mindfulness) “for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realization of nibbāna.”

Samādhi

Samādhi (Sanskrit: समाधि, Hindi pronunciation: [səˈmaːd̪ʱi]), also called samāpatti, in Hinduism, Buddhism, Jainism, Sikhism and yogic schools refers to a state of meditative consciousness. It is a meditative absorption or trance, attained by the practice of dhyāna.[1] Insamādhi the mind becomes still. It is a state of being totally aware of the present moment; a one-pointedness of mind.

In Buddhism, it is the last of the eight elements of the Noble Eightfold Path. In the Ashtanga Yoga tradition, it is the eighth and final limb identified in the Yoga Sūtras of Patañjali.[2][3]

Jhana

jhana
© 2005
Jhana is a meditative state of profound stillness and concentration in which the mind becomes fully immersed and absorbed in the chosen object of attention. It is the cornerstone in the development of Right Concentration.

Dhyāna

Dhyāna (Sanskrit) or Jhāna (Pali) means meditation in Hinduism, Buddhism and Jainism. In Buddhism, it is a series of cultivated states of mind, which lead to “state of perfect equanimity and awareness (upekkhii-sati-piirisuddhl).”[1]

Dhyana may have been the core practice of pre-sectarian Buddhism, but became appended with other forms of meditation throughout its development.[2][3]

According to Henepola Gunaratana the term “jhana” is closely connected with “samadhi”, which is generally rendered as “concentration.” The word “samadhi” is almost interchangeable with the word “samatha,” serenity.[37]

In the suttas samadhi is defined as mental one-pointedness.[37] Buddhaghosa explains samadhi etymologically as

… the centering of consciousness and consciousness concomitants evenly and rightly on a single object… the state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object, undistracted and unscattered (Vism.84-85; PP.85).[37]

In the widest sense the word samadhi is being used for the practices which lead to the development of serenity. In this sense, samadhi and jhana are close in meaning. Nevertheless, they are not exactly identical. Samadhi signifies only one mental factor, namely one-pointedness, while the word “jhana” encompasses the whole state of consciousness.[37]

Samadhi also covers another type of concentration, namely “momentary concentration” (khanikasamadhi), “the mobile mental stabilization produced in the course of insight contemplation of the passing flow of phenomena.”[37]

Doing Time Doing Vipassana

Published on Oct 7, 2013
A film by Eilona Ariel & Ayelet Menahemi

This is the story of an ancient meditation technique named Vipassana, which shows people how to take control of their lives and channel them toward their own good.It is the story of a strong woman named Kiran Bedi, the former Inspector General of Prisons in New Delhi, who strove to transform the notorious Tihar Prison and turn it into an oasis of peace. But most of all it is the story of prison inmates who underwent profound change, and who realized that incarceration is not the end but possibly a fresh start toward an improved and more positive life.

– Winner of the Golden Spire Award at the 1998 San Francisco International Film Festival

– Winner of the 1998 NCCD Pass Awards of the American National Council on Crime and Delinquency

on Mindfulness Meditation

This is what I heard— At one time the Buddha was staying in the land of the Kurus, where they have a city called Kammāsadhamma. There the Buddha addressed the monastics: “Monastics!” “Venerable sir”, they replied. The Buddha said this:

“Monastics, this is the path where all things come together as one, to purify sentient beings, to make an end of pain and sadness, to get past sorrow and lamentation, to reach the way, to witness Nibbāna; that is, the four kinds of mindfulness meditation.

What four? Here, a monastic meditates by observing an aspect of the body, keen, aware, and mindful, rid of desire and aversion for the world. They meditate by observing an aspect of feelings, keen, aware, and mindful, rid of desire and aversion for the world. They meditate by observing an aspect of the mind, keen, aware, and mindful, rid of desire and aversion for the world. They meditate by observing an aspect of principles, keen, aware, and mindful, rid of desire and aversion for the world.

Meditation and its effect on brain activity

The neuroscience of mindfulness meditation

Nature Reviews Neuroscience
16,
213–225
doi:10.1038/nrn3916
Published online

Abstract

Research over the past two decades broadly supports the claim that mindfulness meditation — practiced widely for the reduction of stress and promotion of health — exerts beneficial effects on physical and mental health, and cognitive performance. Recent neuroimaging studies have begun to uncover the brain areas and networks that mediate these positive effects. However, the underlying neural mechanisms remain unclear, and it is apparent that more methodologically rigorous studies are required if we are to gain a full understanding of the neuronal and molecular bases of the changes in the brain that accompany mindfulness meditation.


Continue reading “Meditation and its effect on brain activity”