So begin by sitting in a way that is most comfortable and also most conducive for doing mediation.

Transcription

1 The meditation So begin by sitting in a way that is most comfortable and also most conducive for doing mediation. And to help the body be more relaxed, we will go through the body with our awareness, and relax any tightness or tension we might feel. So as I mention the different parts of your body, put the awareness at that place and do your best to relax any tension that you feel there. First feel the top of your head, and let the feeling of relaxation develop in the top of your head. Let the top of your head relax. Then imagine that relaxed feeling traveling down from the top of your head down through your whole head, making your whole head relaxed. (Pause) So relax your forehead. Your eyes. Relax your face. Relax the sides of your head. Relax the back of your head. Then take your awareness inside of your head, and relax your skull... and your brain...so let the feeling of relaxation penetrate every cell, every atom, every tiny particle of your head... And then let the relaxed feeling continue to travel down and relax your neck and throat. And then relax your shoulders and the upper part of your back. Your shoulder blades and your muscles. Then let the relaxed feeling travel down through your back; relaxing the middle part of your back, then the lower part of your back. So let your whole back be relaxed, let any tension melt, dissolve and flow away. And now move your awareness to the front of your body. First relax your chest, your lungs and heart. And then let the relaxed feeling travel down into your abdomen. Relaxing all your internal organs and muscles. Relax the pelvic area. And then let the relaxed feeling travel down into your legs. First relax the upper part of your legs. Then relax your knees. And relax the lower parts of your leg. Then relax your ankles and feet and toes. (Pause) (Pause)

2 Finally relax your arms. Starting at the tops of your shoulder, allow the relaxed feeling to travel down through the upper parts of your arms, and then the lower parts of your arms, then your wrists, and your fingers. So keep this relaxed feeling during the entire part of the mediation, don t let it become tense again. Relax and let your breathing be natural, let your breathing flow in and out in a natural rhythm. So now place your awareness on your breathing. There are 2 places that are recommended for doing this. One is at the nostrils, where the air is coming in and out of the body. You may be able to actually feel the sensation of the air passing in and out of the nostrils. (Pause) But even if you can t feel it, just keep your mind and your awareness at that place, being aware of your breath going in and going out. Or, you can focus on is your abdomen, which is moving in and out with each breath. You can feel the sensation of your abdomen moving in and out. So choose one of those two places, either the nostrils or the abdomen, and decide to keep your mind at that place, being aware of the sensations with each breath, each inhalation and each exhalation. (Pause) And any time your mind wanders away from this place, gently bring it back. So you need to be aware of what your mind is doing. Whether it is paying attention to the breath, or wandering away to another object, such as a thought, a sound, or a feeling in the body. And once you realize that your mind is no longer paying attention to the breath, gently disengage your mind from that object and gently bring it back to the breath. So you might have to do this many times, but be patient with yourself. Just understand that this is normal, for the mind to wander away, and what you need to do is keeping bringing your mind back each time it wanders away from watching your breath. Some people find that they can have better concentration by counting the breaths. So you watch each full breath, each inhalation and each exhalation, and count each breath as one, so can say to yourself, Breathing in, breathing out, 1; breathing in, breathing out, 2; up to ten, and then start again at one.

3 But if you become distracted before you get to 10, go back to 1. See if you can get to 10 breaths without your mind wandering away. And then, keep doing it over and over again, counting your breaths in rounds of 10. You don t have to count. If you can keep your mind focused on your breath without counting then that is ok. The point is to keep your mind focused on the breath, to be aware of what your mind is doing, and if it gets distracted from your breath, then you bring it back. Keep bringing it back again and again, back again to the breath. Keep your body relaxed, your breathing normal, natural, and keep your mind focused on your breathing, watching each breath, going in and out. And bring your mind back to the breath each time it wanders away. (Pause) (Pause) (Pause) If you can, visualize the Buddha with the light radiating from him, and that this light enters your body through your nostrils. Imagine that as you breathe in, you take in pure, blissful light, and think that this light is white in color and pure. This light represents the qualities in Buddha s mind, the mind that has perfect unconditional love for all beings, universal compassion for all beings. That those qualities are in the form of this light. This light comes into your body, and flows into all parts of your body, going all the way down to the tips of your toes and the tips of your fingers, filling every cell, every atom in your body. So spend some time, visualizing that you are breathing in this blissful, white light and as this happens, you become filled with all the positive qualities the light represents. (Pause) So feel that this is really happening, that this is really coming into you. Even if you do not have a really clear visualization of the Buddha, or light, just be content with whatever visualization you are able to do. The important thing is to really have a feeling this is happening, and not be distracted by other thoughts. So notice the light is blissful, and relax in this feeling of the bliss of love and compassion. (Pause) (Pause) Feel that you have purified all your negativity and you are filled with love and compassion. Let your breathing be natural and relaxed. Now generate a positive motivation for this meditation. Think that you have the wish to help other beings be free from their problems and suffering, and have joy and love and happiness.

4 Think, May I develop something in this meditation so that someday I will be free from my problems and suffering and that I will be able to benefit others and help others have happiness, be free from their problems and suffering, too. Let's begin by thinking about refuge. We take refuge all the time really, but in temporary objects. When we are sick we take refuge in a doctor or medicine; when we are depressed we seek refuge in a friend, alcohol, food, exercise. So think about when you have problems, and the people or things you turn to remove these temporarily. Now think, Just as I look to someone or something to remove the sufferings of this life, I need help to remove all sufferings of samsara. But if I seek refuge in some one or something who still has these sufferings, or causes these sufferings themselves, it will not be effective. Now think, Only someone that is free can free another. Only someone who is perfect can lead another to perfection. That is the function of the Buddha, his teachings, and those who practice. As Buddhist, we need three objects of refuge to cure our disease of suffering. The Buddha is the principal object of refuge; he expounded the teachings, the Dharma. The Dharma is the actual refuge, because it is Dharma realizations that bring the end of suffering. The Sangha, established by Buddha, are all those who help us actualize the Dharma. We need all three in the same way we need a doctor, the medicine he/she prescribes, and caregivers or kind friends to help us take the medicine to be cured of our illness. Now, let's reflect on why the Buddha is a valid object of refuge. Because if Buddha is valid, then his teachings and those who practice are, too. There are 4 reasons given why Buddha is a valid object of refuge. First, the Buddha is free from all fear. A Buddha has attained is completely free from suffering he is fully enlightened. If he were not beyond suffering, he could not help us escape. For example, if you and I are drowning in quicksand, I cannot pull you out. I have to be out of the quicksand myself.

5 In the same way, only someone who is out of samsara, the realms of suffering, can pull us out of samsara. This is the Buddha. So the Buddha is free of all suffering because he has eliminated the source of fears -- ignorance. It makes us suffer. For example, fear of losing things creates attachment. Fear of death makes me cling to my life being permanent. Buddha has perfected all the qualities and all the knowledges and so has limitless capability to help all beings. Now, see if you can generate an understanding that the Buddha is free from fear. Second, the Buddha can free all beings from fear. Start by accepting that only someone who is free from something that free others. Now, recall that the Buddha has perfect wisdom and compassion. So he can deal precisely with each and every one of us, because he knows the minds of all living beings and can act to respond appropriately to each and every one of us. Only a valid object of refuge can do this. So take a few moments and really get the sense that the Buddha can free you and all others from fear. Third, the Buddha has great compassion for all living beings, whether or not they are close to him. Think, We typically respond to beings as enemy, friend, and stranger. But the Buddha is free from all judging, all critical thoughts. He has no negative thoughts at all in his mind toward any being. Generate the strong understanding that the Buddha completely accepts you and all beings, has unconditional loving kindness and compassion for all. And that this makes him an object worthy of your refuge. Fourth, Buddha fulfills the aims of all living beings whether or not they have helped him. Think, an ordinary being like myself usually helps those who have helped me, or can give me something in return. But the Buddha is dedicated to helping all beings, for as long as it takes, even if they have never helped him. He teaches the path to freedom to all no whether they are rich or poor, kind or mean, believe in him or not. Only the Buddha has the ability and willingness to help me and all others, for as long as it takes, until each and everyone one of us attains complete happiness.

6 So, take a moment and get the sense that the Buddha is a valid object of refuge. So now, before we open our eyes, let s dedicate the merit we have created from doing this mediation. So with trust and confidence in the Buddha as an object of refuge, and an awareness of his ability and willingness to help us, dedicate the merit of this practice. Think, I will take refuge in the Buddha, Dharma, and Sangha, and put into practice the teachings of the Buddha, and achieve full enlightenment, which will bring happiness to myself and others. So when you are ready, you can relax your posture and open your eyes.