Download The Spirit of Buddhist Meditation by Sarah Shaw PDF

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By Sarah Shaw

Is it attainable to seize the spirit of Buddhist meditation, which relies lots upon silence and unstated knowledge? Can this spirit be discovered after millennia? This clever and reassuring e-book reminds us that the Buddhist meditative culture, geared to such issues from its inception, has continually been transmitted via texts. a very good number of early writings—poems, tales, prolonged useful courses, commentaries, and chants—were purposely designed to go teachings on from one new release to the next.
Sarah Shaw, an established practitioner and instructor of Buddhism, investigates a large and sundry variety of old and later Buddhist writings on meditation. a lot of those texts are slightly identified within the West yet, because the writer indicates, they are often valuable, relocating, and sometimes very humorous. She starts with early texts of the Pali canon—those that describe and contain the Buddha and his fans educating meditations—and strikes directly to “commentaries,” with their copious diversity of functional guidance, anecdotes, and bills of early meditators. the writer then considers different early texts that have been inspirational as Buddhist traditions unfold via India and directly to China, Korea, Japan, and Tibet. Centuries after being written, early Buddhist texts have misplaced none in their relevance, this authoritative publication indicates. In a convention characterised via flexibility and mobility, those writings supply knowledge unchanged by way of time.

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The underlying attitude is that it is important to have a teacher one can trust. An attitude of compassion is felt important in all traditions of Buddhism. The role of the teacher in early Buddhism, however, is perhaps best seen in the narrative and sutta examples, through the way the Buddha and his followers teach and interact with meditators. a as well as the brahmin Sundarika Bha¯radva¯ja, the goldsmith’s son, the scared meditators in the wood, and the meditator who could not progress, give an indication of how this relationship was felt to work in practice (this anthology, Chapter Five).

35 Such a sangha of monks as this is an assembly to which even a little given is much, while much being given is even more. Such a sangha of monks is an assembly worth going many miles to see, even with a bag for food on one’s shoulder. Such is the sangha of monks. [184] ‘There are monks abiding in this sangha who have attained the state of devas. There are monks abiding in this sangha who have attained the state of Brahmās. There are monks abiding in this sangha who have attained a state of imperturbability (ānejja).

And again, monks, a monk, when walking, knows, ‘I am walking’; when standing he knows, ‘I am standing’; when sitting he knows, ‘I am sitting’; when lying down he knows, ‘I am lying down’; or, however his body is disposed, he knows it. In this way he practises, contemplating the body in the body internally, externally and both internally and externally. . In this way too, monks, a monk practises contemplating the body in the body. And again, monks, a monk acts with clear comprehension when going backwards and forwards.

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