Meditation is not something restricted to times of formal seated meditation; it is most fundamentally an attitude of being-a resting in and as being. Once you get the feel of it, you will be able to tune into it more and more often during your daily life. Eventually, in the state of liberation, meditation will simply become your natural condition.
Regarding this Dhamma, it is not something that we can simply talk about or take another's word for it. We need to develop meditation so that the understanding arises clearly within oneself. It is not the case that merely by listening to another's explanation our defilements will disappear. When we gain some understanding we need to chew on it again so that we see it for ourselves with certainty: paccattam.
Meditation is like the cloak of the good thief. You find a corner or somewhere where you can actually entertain your own self and your own soul, and understand what your work [is] here.
In the Buddha's life story we see the three stages of practice: Morality comes first, then concentrated meditation, and then wisdom. And we see that the path takes time.
Proper effort is not the effort to make something particular happen. It is the effort to be aware and awake each moment, the effort to overcome laziness and merit, the effort to make each activity of our day meditation.
To concentrate is not to meditate, even though that is what most of you do, calling it meditation. And if concentration is not meditation, then what is? Surely, meditation is to understand every thought that comes into being, and not to dwell upon one particular thought; it is to invite all thoughts so that you understand the whole process of thinking.
When you meditate, go into the solitude of a forest, or a quiet corner, and enter into the chamber of your heart. And always keep your power of discrimination awake.
There is pleasure And there is bliss. Forgo the first to possess the second. If you are happy At the expense of another man's happiness, You are forever bound.
Whenever you aren’t manipulating your experience, you’re meditating. As soon as you meditate because you think you should, you’re controlling your experience again, and you’ve squeezed all the value out of your meditation.
When we sit in meditation and hear a sound, we think, 'Oh, that sound's bothering me.' If we see it like this, we suffer. But if we investigate a little deeper, we see that the sound is simply sound. If we understand like this, then there's nothing more to it. We leave it be. The sound is just sound, why should you go and grab it? You see that actually it was you who went out and disturbed the sound.