Everthing you need about spiritual- meditation – self improvement – mind power
Everthing you need about spiritual- meditation – self improvement – mind power
There are a few things that can make your life easier.
First : Always in positive mood. Enjoy your life, don’t take it hard. Anything that happen in your life is an accelerator of your wisdom
Second : Forgive your self, forgive the others
Third : Stay still, don’t take any action if you are not in harmony with the universe
Fourth : Meditate anytime, anywhere and anyplace.
Fifth : Always give thanks to yourself, the others, universe and source of the source
Dr. Endi Novianto
My Name is Dr. Endi Novianto. I am a zen meditation instructor from South East Asia. For almost 10 years I’m looking for the best meditation technique. Until one day I found zen master’s secret technique that is very powerful to open human consciousness. It’s change my life in every aspect, I receive information and blessing from the universe in very unique way.
I will share to you the secret meditation technique from the zen master in an easy reading e-book. These meditation technique is very amazing, Only few people who get permission to receive and practicing this meditation technique until now.
I will send you this Zen Master’s Secret Meditation Technique
e-book as soon as possible (in 24 hours or less) after you give some donation (US$49). Please send your name, age, country and date of donation by e-mail to firstname.lastname@example.org as a confirmation.
PS : This technique may be worth of thousands US dollar. Your donation is a sign that you are ready to receive this secret technique and you will appreciate it. Yes, there is money back guarantee in 30 days if you don’t fell any changes in your meditation or in your point of view . Please fell free to write down your experience after practicing this technique in this post’s comment.
Zen asserts that all sentient beings have God/Buddha-nature, the universal nature of inherent wisdom (Sanskrit prajna) and virtue, and emphasizes that Buddha-nature is nothing other than the nature of the mind itself. The aim of Zen practice is to discover this Buddha-nature within each person, through meditation and mindfulness of daily experiences. Zen practitioners believe that this provides new perspectives and insights on existence, which ultimately lead to enlightenment.
In distinction to many other Buddhist sects, Zen de-emphasizes reliance on religious texts and verbal discourse on metaphysical questions. Zen holds that these things lead the practitioner to seek external answers, rather than searching within themselves for the direct intuitive apperception of Buddha-nature. This search within goes under various terms such as “introspection,” “a backward step,” “turning-about,” or “turning the eye inward.”
In this sense, Zen, as a means to deepen the practice and in contrast to many other religions, could be seen as fiercely anti-philosophical, iconoclastic, anti-prescriptive and anti-theoretical. The importance of Zen’s non-reliance on written words is often misunderstood as being against the use of words. However, Zen is deeply rooted in both the scriptural teachings of the Buddha Siddhārtha Gautama and in Mahāyāna Buddhist thought and philosophy. What Zen emphasizes is that the awakening taught by the Buddha came through his meditation practice, not from any words that he read or discovered, and so it is primarily through meditation that others too may awaken to the same insights as the Buddha.
The teachings on the technique and practice of turning the eye inward are found in many suttas and sutras of Buddhist canons, but in its beginnings in China, Zen primarily referred to the Mahayana Sutras and especially to the Lankavatara Sutra. Since Bodhidharma taught the turning-about techniques of dhyāna with reference to the Lankavatara Sutra, the Zen school was initially identified with that sutra. It was in part through reaction to such limiting identification with one text that Chinese Zen cultivated its famous non-reliance on written words and independence of any one scripture. However, a review of the teachings of the early Zen masters clearly reveals that they were all well versed in various scriptures. For example, in The Platform Sutra of the Sixth ancestor and founder Huineng, this famously “illiterate” Zen master cites and explains the Diamond Sutra, the Lotus Sutra, the Vimalakirti Sutra, the Shurangama Sutra, and the Lankavatara Sutra.
When Buddhism came to China the doctrine of the three core practices or trainings, the training in virtue and discipline in the precepts (Sanskrit Śīla), the training in mind through meditation (dhyāna or jhana) sometimes called concentration (samadhi), and the training in discernment and wisdom (prajna), was already established in the Pali canon. In this context, as Buddhism became adapted to Chinese culture, three types of teachers with expertise in each training practice developed. Vinaya masters were versed in all the rules of discipline for monks and nuns. Dhyāna masters were versed in the practice of meditation. And Dharma, the teaching or sutra, masters were versed in the Buddhist texts. Monasteries and practice centers were created that tended to focus on either the vinaya and training of monks or the teachings focused on one scripture or a small group of texts. Dhyāna or Chán masters tended to practice in solitary hermitages or to be associated with the Vinaya training monasteries or sutra teaching centers.
After Bodhidharma’s arrival in the late fifth century, the subsequent Chán masters who were associated with his teaching line consolidated around the practice of meditation and the feeling that mere observance of the rules of discipline or the intellectual teachings of the scriptures did not emphasize enough the actual practice and personal experience of the Buddha’s meditation that led to the Buddha’s awakening. Awakening like the Buddha, and not merely following rules or memorizing texts became the watchword of the Chán practitioners. Within 200 years after Bodhidharma at the beginning of the Tang Dynasty, by the time of the fifth generation Chán ancestor and founder Daman Hongren (601–674), the Zen of Bodhidharma’s successors had become well established as a separate school of Buddhism and the true Zen school.
The core of Zen practice is seated meditation, widely known by its Japanese name zazen, and recalls both the posture in which the Buddha is said to have achieved enlightenment under the Bodhi tree at Bodh Gaya, and the elements of mindfulness and concentration which are part of the Eightfold Path as taught by the Buddha. All of the Buddha’s fundamental teachings—among them the Eightfold Path, the Four Noble Truths, the idea of dependent origination, the five precepts, the five aggregates, and the three marks of existence—also make up important elements of the perspective that Zen takes for its practice. While Buddhists generally revere certain places as a Bodhimandala (circle or place of enlightenment) in Zen wherever one sits in true meditation is said to be a Bodhimandala.
Additionally, as a development of Mahāyāna Buddhism, Zen draws many of its basic driving concepts, particularly the bodhisattva ideal, from that school. Uniquely Mahāyāna figures such as Guānyīn, Mañjuśrī, Samantabhadra, and Amitābha are venerated alongside the historical Buddha. Despite Zen’s emphasis on transmission independent of scriptures, it has drawn heavily on the Mahāyāna sūtras, particularly the Heart of Perfect Wisdom Sūtra, Hredaya Pranyaparamita the Sūtra of the Perfection of Wisdom of the Diamond that Cuts through Illusion, The Vajrachedika Pranyaparamita the Lankavatara Sūtra, and the “Samantamukha Parivarta” section of the Lotus Sūtra.
Zen has also itself paradoxically produced a rich corpus of written literature which has become a part of its practice and teaching. Among the earliest and most widely studied of the specifically Zen texts, dating back to at least the 9th century CE, is the Platform Sutra of the Sixth Patriarch, sometimes attributed to Huìnéng. Others include the various collections of kōans and the Shōbōgenzō of Dōgen Zenji.
Zen training emphasizes daily practice, along with intensive periods of meditation. Practicing with others is considered an important part of Zen practice. D.T. Suzuki wrote that aspects of this life are: a life of humility; a life of labor; a life of service; a life of prayer and gratitude; and a life of meditation. The Chinese Chán master Baizhang (720–814 CE) left behind a famous saying which had been the guiding principle of his life, “A day without work is a day without food.”
Source : Wikipedia-Zen