I was just thinking about why I’ve not gotten to grips with the eightfold path, and it suddenly occurred to me that I feel more freedom and satisfaction when I meditate on a single word than when I try to do for example right effort or right mindfulness.
Words I’ve meditated on the past have been “purity” and “attention”, and it generates a pleasant feeling of correctness when I do this. I keep the meditations short, perhaps ten minutes. I’m planning to do a series of these, and take the focus of my practice off the breath for a little while.
It occurs to me that this is a little like meditating with a mantra. A mantra for those who understand the language is also a focus of meaning and purpose, supported by deeply ingrained language patterns. It makes more sense to me than meditating on aum for example.
Have you ever tried working with something like this?
Comments
"Simplify" Does it for me.
I am experimenting with suggestions from a reading and we use four words and they are more elaborated exercises also if we wish. Things can vary from person to person though so my teacher says that although these are compiled in our sanghas written teachings it may be for a particular person that they find different words to 'get the right touch'.
But our recommended words are: "wake", "heart", "present", and "space"
The word "Buddho".
"Bud" on the in breath.
"dho" on the out breath.
https://www.accesstoinsight.org/lib/thai/thate/buddho.html
Thanks @bunks, I’d forgotten about that one!
I am the reverse. I find a sound/mantra without too much language baggage more helpful. I also prefer more than one word. This does not negate your perfectly valid method.
I do use the single beat reminder in another way. I use a stone, bead, coin or finger pressure to bring me back to mindfulness. The pressure is just enough to cause slight discomfort.
“Only when you can be extremely pliable and soft can you be extremely hard and strong.”
– Zen Proverb
I think I've used a technique along those lines from time to time. I kind of think of it like metta meditation only for other topics. So it doesn't necessarily have to be just one word, the point is to reflect on an idea or repeat a word or phrase to give rise to a feeling associated with it, when it does then switch to a concentration practice on that feeling to let it sort of soak in. When it fades then repeat the process.
♾🆓💡
Suddenly realised I do this with every word. Every letter. Every thing reminds me of the four jewels. We never talk about the fourth but she is the unsaid ...
"The fourth jewel is the suspension of disbelief," he said, disbelieving himself.
I was just reading an article called "Just Open Your Mouth and Say “A”: A-Syllable Practice for the Time of Death in Early Medieval Japan," when I suddenly remembered this thread on one-word contemplations.
It is about deathbed contemplations which became very popular in Heian and Kamakura-Era Japan, which were alternatively of the Pure Land of Amitābha, or of the Pure Land of Śākyamuni, or whatever other tradition you would have been a part of. The article talks about how time-of-death practice began to be seen as highly important (rightly so) but also about how time-of-death practice also clearly became somewhat superstitious over time. For instance, the article talks about a fear of dying before their mantra was finished that some Japanese at the time apparently had, which privileged short mantras
over longer mantras
or more well-known ones that are also longer
In addition to wanting to finish their mantras, these death-shy practitioners (and who can blame someone for being wary of ill destiny at death?) would also want to die in various "auspicious" ways or in ways that seemed nice because, one supposes, they naïvely thought that inward purity would always necessarily be manifest outwards. Things like dying on a bed of flowers or while the moon shines on you. Ancient-day Instagram-type stuff. Here is the article, which I thought was very interesting, if anyone else is likewise interested.
https://www.princeton.edu/~jstone/Articles on Death in Buddhism/'Just Open Your Mouth and Say A' - A-Syllable Practice for the.pdf
A certain Venerable Kakuban was the would-be founder of a New Kamakura single-practice school, like Jōdo Shinshū or the various Nichiren demoninations. Unlike modern day Japanese Pure Land and Nichiren Buddhism, which came from Tendai-offshoots, Venerable Kakuban was a Shingon offshoot. He taught a focussed practice of contemplation on and recitation of the mantric syllable "āḥ" adapted from Shingon meditative traditions.
From the above article, some highlights of the words of Venerable Kakuban concerning the practice of the syllable āḥ:
This one I found particularly interesting, linking the mantra with speech itself, any speech, any sound with the voice really, and beyond that. He places "āḥ" not as a particularly articulated vowel with aspiration (ḥ) following it, but more as the sound the voice makes when it isn't up to anything in particular. The "natural" exclamation, if you will.
Venerable Kakuban further, as part of his Shingon education, was engaged in Kamakura-Era veneration and elevation of Amitābha Buddha. The popular figure of Amitābha Buddha, a saviour figure of peasant and "common folk" Buddhism in Japan, is merged in his teaching, as in the Tendai-derived teachings of his contemporaries like Venerable Shinran, with the Root Buddha (本佛) of Mahāvairocana, the insentient dharmadhātu which finds itself no different than the mind. The term "sahā world" here is a translation of "sahālokadhātu" (娑婆世界), meaning the aggregated, "sahāṁ," world-system, "lokadhātuḥ." The "Land of Utmost Bliss" is Sukhāvatī, the Pure Land of Amitābha Buddha.
He seems very influenced by the twin practices of the vajradhātu and the garbhakośadhātu maṇḍalas, and I am told by reasonable sources that Tendai and Shingon practice these two generally the same.
Which all brings us to the "Far-Reaching Perfection of Wisdom, the Mother of all Tathāgatas, in a Single Syllable," which has the equally lengthy Sanskrit title of Ekākṣarīmātāprajñāpāramitāsarvatathāgatanāmamahāyānasūtra, and was one of the first quotes I posted when I joined this forum, in the "Sowing Sutras" thread:
ཨཱ།, āḥ, a-, is the negation particle that forms avidya out of vidya, asatva out of satva, anitya out of nitya, and can be thought of as a "syllable of emptiness." In English, it forms atypical out of typical, asexual out of sexual, and atheist out of theist.
Many lineages in Japan cultivate highly idiosyncratic meditations on short mantras, much like the buddho mantra of Thai Theravāda, on the syllables of either the Amitābha mantra (a mi da) or the Mahāvairocana mantra (a bi ra), and they are often very similar to Thai buddho meditations. One of these, on a bi ra, from Venerable Dōhan, a disciple of Ven Kakuban:
So that's an option for a one-word meditation: a prolonged, open-throated, neutral "ā" standing in for the "emptiness of X," by that X an empty mind, an empty dharma, or an empty mantra.