Tempel Smith spent a year ordained as a monk in Burma and teaches Buddhist psychology and social activism in the San Francisco Bay Area. He is currently part of the IMS/Spirit Rock Teacher Training Program.
Extending loving kindness meditation from the primary practice of ourselves and a chosen easiest being, we can open at times to include any dear friend whom also easily come to mind. At this stage of practice we are inclining out mettā practice to rest where mettā is easiest. This would be any beings for whom it is easy to see the good in them, and we easily feel warmth.
What is special about a 9-day Loving Kindness retreat? The form of Buddhist practice helps cultivate positive qualities of friendliness and kindness, it helps purify old habits of defensiveness and hostility, and it help cultivate samadhi (concentration).
Within our blessed lineages of Venerables Ajahn Cha and Mahasi Sayadaw, and the teachings within the Pali Canon, we have found three kinds of nibbana. Nibbana is closely related to the full liberation from dukkha (suffering). To even talk about one kind of nibbana can be difficult as it is beyond language, yet there is another confusion within western Insight meditation. By practicing in Mahasi's Burmese meditaitons, in Cha's Thai Forest meditations, and here in North America, there are roughly three kinds of nibbana: a) an unperturbed background field of awareness, b) a perfect zero of cessation, and c) a stream of transient mind-body moments without greed, hatred or craving.
Knowing of these three kinds of nibbana can clarify what our vipassana practices are aimed at.
We need to explore how to find and develop true compassion which is a beautiful quality of opening our hearts to the suffering inside and outside ourselves. While there is pain in suffering we can actually grow to have a sweet heart of compassion when we know how to breath open heartedly in contact with pain and suffering. When we find true compassion we don't need to shrink back from what is difficult but rather use the commonalities of difficulties to feel warm and expanded.
The Buddha wanted us to learn how to wakefully "stream", to realize we are forever and only a stream of mental and physical phenomena. We have no part internally or externally which is permanent, though in daily life we subjectively feel as if there is a lot of dependably permanent parts of life. With the deepening intimacy of mindfulness all there is is a flow and change. With patience we can learn to find liberation within the universal aspect of impermanence.
There is a style of mindfulness practice where we lightly attending a central, familiar anchor of attention, such as the breath or scanning the body, and then intentionally choose to watch our minds move through its habits and its nature. In this style of mindfulness practice we can watch our attention move through our six sense doors of stimulation. With this style of meditation we can directly see the dharma nature of our mind.
With this style of practice we have to be careful we not lose attentiveness, which can be a shadow side of choiceless attention. We want to keep learning and discovering the dharma, and not space out into half committed mindfulness.
An incredibly important aspect of mindfulness is to direct attention to "vedana" which is the tone of every moment which is either pleasant, unpleasant, or neutral. This one tone of conscious experience is at the very root of all suffering and therefore all liberation from suffering.
5 mins for chanting refuges and precepts, then a careful guided meditation on mindfulness of thought. We create a base of being mindful with the breath and body to allow us some perspective on thought as a direct stream of phenomena.
Spirit Rock has blessed lineages from both Ven. Ajahn Cha and Ven. Mahasi Sayadaw. From our deep connection to these traditional lineages, we can see at least three different kinds of Nibbana: 1. Nibbana for Everyone; 2. Dealthless Awareness; and 3. Complete Zero. As a maturing community of western Insight practitioners rooted in several lineages, we have the benefit of many styles of practice and Buddhist understandings. We also have the challenge of there being so many practices, and experience to where they lead. Here in this talk we explore three common understandings of Nibbana and how the various traditions guide us to them.
In the Pali Canon the process of awakening typically passes through four stages of awakening: Stream Entry, Once Returner, Non Returner, and Arhat. For lay people in the west the two most important are experiential Stream Entry and the aspiration of the full awakening of an Arhat. These four stages are most clearly laid out as the breaking of the 10 fetters.
With a wise expectation of the three kinds of vedanā, we steady our mindfulness to intimately connect with unpleasantness, pleasantness, and neutral experiences. This is the first step with vedanā. The second is to cool off the old habits of reactivity , and the third is seeing vedanā is not inherent in the objects of our attention. Vedanā arises due to contact with the 6 sense doors, and operates on its own independent conditinality. This is difficult to see in daily life, and a precious opportunity on silent retreat.
Key to all of our suffering and eventual freedom, mindfulness of vedanā disrupts our unconscious struggle to reject unpleasant experiences, crave pleasant experiences, and ignore neutral experiences. Since vedanā is a tone or aspect of every moment in the stream of our consciousness, it beocmes increasingly clear our agitation with life begins with reactivity to vedanā, and the training of a new kind of well being comes as we develop the ability to breath inside the stream with all three vedanās.
At the beginning of breath awareness practice we can feel our attention is either with the breath or distracted. As we deepen out faith and dedication to mindfulness of breathing we learn to breath in and breath out in all conditions. The breath becomes a sanctuary to accompany us in all conditions.
In the detailed description of the 16 steps of anapanasati (mindfulness of breathing) the first 12 steps develop samadhi (concentration) as a basis for the last four steps (13-16) of insight practice. These are using in and out breathing to become sensitive to impermanence (anicca), and from impermanence to releasing the agitation (viraga) from trying to find security in a fluid and fluctuating world. The second to last step in relaxing into the completeness and thoroughness of endings (nirodha), as a support to the last step of fully letting go.
After our initial work to begin meditation on in and out breathing we can further relax with total faith into immersion with breathing awareness. Some gentle supporting techniques of counting can be helpful, as well as welcoming an attitude of devotion and patience to support breathing as a sanctuary.
When the Buddha taught detailed instructions for breath meditation he often used 16 steps from initial meditation to complete freedom. The first 12 steps on the common meditation guidelines to develop stable concentration and experience a mind temporarily free from inner turmoil.
After exploring many categories of beings to eventually send mettā to all beings, we can now approach each conception of single or many mettā subjects to be places of collected, restful mettā samādhi (loving kindness concentration). It's more simple and humble than many expect it to be.
This style of meditation practice is designed to support both the strengthening of mettā (loving kindness) and samādhi (concentration). The kind and benevolent tone of the brahmavihārās (sacred dwellings) carries a deep beckoning of our hearts to be whole and steady, so these are wonderful and meaningful qualities to use for samādhi/concentration. After many days of practicing we can taste our hearts becoming whole and can better see the possibility of letting go of old habits based in greed, insecurity and hatred.
Setting up and devoting ourselves to a steady mettā (loving kindness) meditation practice, we start where it is easiest and where we can keep it simple. With a basis of blending a sense of ease and relaxation with patient steady attentiveness, we invite mettā to arise in our hearts supported internally by images and phrases. Though it takes some experimenting to find balance with these tools, the repetition of mettā phrases keeps directing our attention to the purpose of mettā practice. These phrases are so very helpful when we live into more complex or challenging situations.
Setting up and devoting ourselves to a steady mettā (loving kindness) meditation practice, we start where it is easiest and where we can keep it simple. With a basis of blending a sense of ease and relaxation with patient steady attentiveness, we invite mettā to arise in our hearts supported internally by images and phrases. Though it takes some experimenting to find balance with these tools, the repetition of mettā phrases keeps directing our attention to the purpose of mettā practice. These phrases are so very helpful when we live into more complex or challenging situations.
As we practice mettā meditation we will have waves where the practice feels easy, intuitive and validating; and we will all have waves where we struggle. There are five very common states which visit us in meditation practice called the "five hindrances". These are commonly named in English as craving, aversion, dullness, restlessness, and doubt. For steady mettā practice our first response to these challenges is to practice more carefully with patience determination. The second response is to offer ourselves kindness and compassion during challenging times. For mettā meditation and for the other three brahmaviharas, our third response to challenging times is to turn wakefully towards the qualities of the challenge and see them as only temporary conditions. We can greatly reduce the experience of suffering in the hindrances when we have mindful experience of them.
There are so many ways to practice formal mettā (loving kindness) meditation, and they all benefit from a relaxed mind and body. The proximal cause for samadhi (concentration) to arise is from a deepening sense of happiness, calm, and contentment. Many practitioners are drawn to use will and force to concentrate their attention, and this leads to agitation, frustration, and fatigue. With mettā breathing and body awareness we can cultivate the ease so useful for our hindrances to subside.
