Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute talk, Choedak explores the profound symbolism of meditation posture as a gateway to calm abiding practice. Beginning with the benefits of sitting — physical and mental pliancy that allow the wise mind to lead rather than the five senses — he walks through each element of proper form: the crossed legs as a vow of stillness and spiritual rebirth, the positioned hands representing the union of method and wisdom, the straight spine as an emblem of truthful teaching, the half-closed gaze that sees beyond ordinary perception, and the precise tongue and jaw placement that regulates breath and focus. Throughout, Choedak emphasizes that body posture is not mere mechanics but a silent language encoding the entire Buddhist path. He addresses common obstacles like physical pain, rigidity, and laxity in practice, showing how wisdom and compassion together transform discomfort into insight. Pitched at practitioners beginning formal sitting meditation.
File metadata (for organising)
File: 02 TtT.mp3
UUID: 0047eacb-9079-4ff2-aad2-427a7cc30bdf
Teacher: Choedak
Collection: Calm Abiding (Choedak)
Date: 1987 (exact day not recorded)
Recorded at: Buddha House Adelaide
Words: ~5,992
There are quite a few of you who are The result of mindfulness. Pliancy of body is physical pliance, is one of the benefit of calm abiding meditation down the track is pliancy of body, pliancy of your mind. Tibetan word pliancy really means bliss giving, body is just comfortable, body is always fine as it is, body is never an obstacle for you, it is always there at your disposal, and there’s a great harmony between great sense of relationship in the mind, sense of the body and sense of the mind, and the mind, sense of the body is more sort of willing to follow. It may have done a lot of leading in the past, but now it will do reverse it. It will follow the sixth sense consciousness, you know, yes, sixth sense consciousness will do the leading instead. That’s your wise intelligent mind, which can now subordinate the five senses and not let the five senses control you.
Often you check, check when you’re having a grievance or temptation or whatever state of disturbance you may check which of the five senses is talking, you’ll find very clearly the distinction. When the five senses are leading or the sixth consciousness is doing the leading. One who is led by sixth sense consciousness is much more calm and peaceful. And this is what the practice requires. Practice requires mindfulness body, sitting in the posture of the Buddha and believing in your heart that each moment you sit is no waste of time at all.
It’s going to be a profound benefit. Let all my negative karma of my body be purified by this practice. Let all the good qualities of body be ripened upon me by sitting on this. Let all the sickness and sufferings of the world be purified by this. You can do all kinds of constructive creative dedication while in that in that posture and bring your mind back again and again in body and therefore improve session after session.
If not the actual length of yours, your ability to sit, but the attitude about the posture. The whole willingness to learn and receive and improve and work gradually is there. There isn’t a mind that says no, can’t do this, it’s too hard for me. All of a sudden we become very caring to something, what we call body, you know. But in fact it very much obstacle to the very caring, the very thing we should be caring for is prioritize the welfare of spirituality rather than for physical comfort.
If there is no small sacrifices like that, there will be no outcomes that will be of great fruitful benefit. All great achievements in our life has required effort which we thought was a great sacrifice there and then, but when we found it we were rewarded later, we have no regret whatsoever. So it is important during the practice of the session, when you find a little pain, they try to generate wisdom and compassion. They try to generate the two meanings of the hands, two hands that you have placed, compassion and wisdom. Because one who has has compassion becomes caring.
Oh, I can’t sit like this anymore, I have to get up, no, no, this is too much. That’s compassion, caring. Where’s the wisdom gone? Wisdom totally lost, you know. Wisdom, left hand has gone missing.
The right hand is pulling, oh, and he said, okay, yeah, that’s right, get up. When the wisdom comes along it’s quite totally different conversation. When the body is talking like that the mind says, yeah, that’s a good idea. But you know, how many times I have to listen to you like this, you know. This is the first time I’m asking you to sit with me.
Come on. This is the first time I’m asking you to do something. I feed you, I clothe you, I bathe you, I give you so much for you just to keep you going. And here I ask you very little, just ten days, and here you could do this, you know. How about the last ten years?
I’ve been working so loyally for your own welfare. It’s the last twenty years, last thirty years, and you’re not even doing for ten days. Wisdom is coming. Wisdom is coming. It’s late but coming now.
You can hear the hoofs. And the compassion cannot run away, you know. They must, oh, I’m sorry about that. I feel very ashamed. Then you find a new dose of new dose of encouragement.
And and then you don’t listen to the normal self. And that’s the meaning of the hand gestures, yeah? So your hand, your body posture is wonderful with that. And then you realize how good it is to combine the two, the awareness, the back. The back is great, you know, because when he can group these two together then it generates awareness, you know.
Otherwise the back just goes like this, you know. And then heads get very heavy and every perception is all over the place. So you get back to that perspective which is right view. Right view of the suffering. Right view of the suffering is not to reject it and not run away from it, but look at the cause of it.
Look at the cause of the suffering which is your attachment to comfort. Not because you’re sitting is the problem. Because if you’re walking on the bush, you will be having the same problem. Say, oh, that’s enough. Let’s go home.
Same again. So in this time, no. No. No. So you’re dealing with something totally fundamentally.
Therefore, you’re addressing not the symptom of the problem, but the cause of the problem. Not only cause of this problem, but cause of all unhappinesses, hopefully. And you might not go wrong with that. And then you come back. So there’s a lot greater degree of distress tolerance ability.
Why you can just tolerate distress better now is because you have greater understanding of the suffering. You know why it is created, now you’re dealing right at the cause of it and therefore you even will deal with it effectively, you know. Next time it comes you say, here it comes again. You’ve been better prepared and you can therefore see session after session or day after day your whole practice and your whole attitude to problem in general and what you see the relationship with the problem and the causes very, very clear. Because you’re sitting in with gaze of eyes, now the eyes are seeing what is the cause of suffering.
Normally we ignore the cause of suffering, we’re just attacking the symptoms. And we’re running away from the symptoms without realizing we’d be doing just that over outside. Because if you have a break in the session and go out, of course you felt that was the right thing to do at the time, but ten minutes later you say, oh I wish I stayed in. See, again not happy, so what are you going to do? You gotta deal with the sound more effectively than this childish, you know, you know, very very short sighted sort of erratic.
And you actually say I’m not going to listen to you like this anymore. You learn so much. That’s what I mean, when you’re sitting also you’re advancing. You’re sitting there but you’re advancing much more than people who are traveling or walking or doing physical things. This is more physical, don’t you think?
It’s very engaging? Very, very engaging. A hell of work, you know. So much to do. So much to do.
I don’t know how we can afford to get distracted. There’s so much to do, you know. Creating, dealing with all negative karma of our body. Because karma actually stays, keeps growing unless you change them. But if they’re changeable, if your response is smart, even it’s negative, you feel I’m in the middle of the pain but your response is smart, you can change it.
You can stop it from staying the same or becoming the same. Because if your response is the same as ordinary, as usual, it just will be repeating. But you’re trying to change that by sitting in this posture, you know. You’re not offended by the negative karma. You’re not offended by the difficult pain here.
It actually helps you a lot. That kind of attitude. When you have that, you have your calmness because you’re not allowing the transient pain to offend you. You’re allowing the transient pain to increase your awareness and so that you don’t don’t brush yourself aside. You watch every single sensation with mindfulness.
For they are all transient, for they are only there for fleeting moment, you might as well greet them. Calm Abiding meditation, unlike all Buddhist meditation, is usually done in sitting meditation. That is the formal session when you practice. But the idea of Calm Abiding is not restricted to only sitting. More important, that we carry it wherever we need it most.
But however, the significance of postulate is very important, because unless we develop a habitual pattern of learning the practice properly, with our body and mind and our speech all put together, energies together to practice, we do not have enough combating habit to take with us when we are going, walking, doing things, wherever we need it most. So, therefore, formal structure of physical posture of meditation is very important. And I, to this day, in any written literature on Buddhist meditation, I have never seen anyone describing that profound symbolism of the bodily posture. So I would like to explain that. Usually, the physical posture is the tangible form to indicate that one’s mind should sit with the body.
And to make the mind sit with the body, one’s bodily postures, various attributes of the body, while you place the body, parts of the body to place in that particular posture becomes more significant for the mind to be persuaded to sit with the body. Because mind could not be sitting, remember, body could be sitting, but the mind could be wandering. So that’s why the manner in which you sit, make the body sit, the mind gives enough reason to anchor itself, to think the significance of the various posture of the body. The mind is stimulated so that it doesn’t wander elsewhere. So the body and mindfulness is the first of all calm abiding techniques.
This is mainly attributed to this historical posture in which Buddha attained enlightenment. So that’s why the symbolism is deep. First of all, it is very important to sit in the correct posture. Sitting practice is one must sit in the correct posture. Interlocking of the legs, what they call full lotus posture.
Full lotus or half lotus. Most of us are sitting half lotus posture. It will be good enough to start with. If one begins to know it very well and cultivate it, of course full lotus would be desirable, but at the beginning, even sitting in the chair, and slowly sitting a cross legged. The idea of cross legged posture is very important.
When you cross the legs, in Buddhist terminology called diamond posture, diamond is explained as indestructible, meaning your bonding between your body and the spirit. In many ways, is what is called your promise, your vow, but not to move. Your aspiration to be still and tranquil and vigilant, ascertain, a promise not to sever the interlocked legs, for it symbolizes your strength, for it symbolizes your determination to cultivate stillness, firmness, in all one does, in this case, meditation. It’s a promise not to move. It’s a body language to say, I’m here to sit.
It’s a decided expression to say that I’ll be happy just if I could sit still, not asking much or anything else, but allowing oneself to sit still, decide a little be happy if I can only sit still. For happiness doesn’t come from desiring many, perhaps it is better to desire a few and decide just to sit. Interlocking of the legs represent all that sense of expression of your sense of conviction, the importance of stillness, stability, in many ways, one’s sense of assertiveness, confidence. So interlocking of the legs also means you have changed your legs from wandering around, if you like. Just as you tie legs so that they can’t wander around, interlocking of the legs.
So those of who could not sit on the floor, even sitting on the chair, should still cross their feet, maybe the ankles cross one over another, to symbolize that bonding, that promise to keep fingers crossed, or to keep one’s promise well chained together, so that it is not easily severable, neither by distraction, nor by dullness. Another reason is when you interlock your legs, when you sit at the floor, it creates a triangle. Your body, the structure, the trace that the bottom of your body creates is a triangle, and that itself symbolizes the womb of your spiritual birth. Unless one is able to sit still and cultivate mindfulness, there’s no spiritual realization of any kind. So that’s why just as the Buddha sat under the tree and promised not to move until he gives birth to enlightenment, So a disciple should sit in this posture, deciding that this symbolizes one’s rebirthing of spiritual self.
Not only does the sitting of the leg cross creates a triangle, but your placing of various parts of body can also do that. So we’ll come to that later. From the Buddhist point, powerful point of view, that your cross legged posture symbolizes your foundation, foundation of your practice. The foundation of the practice must be faith, determination, and advance promise, having a very strong sense of promise, then you can have aspiration. And then your hands together.
Hands together, the legs and the hands. These are the four limbs that usually the things that get into trouble. So first, tie the legs, then tie the hands. So your hands, right and left, placed on the left, right and the left, right and the left. Open your palms up, and your thumbs touching slowly, and put them below your navel so that that deliberately makes you to stretch up your back, spine, so to speak.
Placing your right and left hand, these are the two things that do many things. What you’re trying to do in Kalman Bodhi meditation is to free your mind or incessant thoughts, Yeah? And and therefore, stay and relax at ease. To do that, you’ve got to physiologically, you’ve got to from your body language, you’ve got to express that you’re free. Your hands are free, and you have nothing to do.
What a a good thing to feel. You have nothing to do, just to sit. And your hand is saying, my hands are free. Right hand is the most active. Left hand represents your passive self joined together.
Joining your hands together itself is a powerful expression of attentive mood. Or you’re thinking something serious, you put your hands together. Or you’re in great devotional mood, you put your hands together. So when you put your hands on your mat, on below, on your lap at the below level, it is to your hands are open. You’re receptive for any divine experiences to occur.
Your hands are free, your mind’s free, it’s not cluttered. It is open. You’re trying to develop that sense of openness, blossoming of your mind in meditation. Your hands are saying, My mind, as well as expressed through my hand gesture, is free and open. Only a mind that allows itself to be open experience the spaciousness that it needs, clarity that it needs, and intensity of the clarity that it needs.
When your hands join together, from the teaching’s point of view, this right hand symbolizes method, which is compassion. Left hand symbolizes wisdom, which is a method, wisdom which symbolizes the wisdom itself. Most of us have either of the two, but not combining the two together well in our everyday activities. Be it in our own everyday talent, career, whatever, we get into trouble. Not because we have no skill, but we don’t know how to combine the skill and wisdom together.
So this symbolizes all Buddhist path. It symbolizes by joining the right and left hand together. Sessionally, it symbolizes the meditator’s promise that he will not be too rigid with himself, nor will be too lax. Avoiding extremity of being too rigid and too lax. Rigidity and laxatives are not opposites.
When they are made to join together, they form the pareth whole. They’re not opposites. One must experience rigidity to appreciate laxity. One’s experience of laxity realizes the importance of coming to meet in between. So the hands coming together, you know, when the right is on the right, the left is on the left, meeting in the middle, is to indicate that you are to follow the middle way.
In the meditation, you’re talking to yourself that you cultivate equanimity. The primary factor of cultivating calm abiding is equanimity. If one is to stress, to concentrate, to focus on the object, it itself can create unnecessary tension. And that rigidity can only if you can concentrate on an object that you’ll be happy. If the mind is doing anything else, you’re not happy.
That kind of fine tuning of meditation is required. So the hand gesture represents, reminds the meditator, if he or she is feeling a little that their meditation isn’t going well, it’s because they’re either being too rigid or being too lax. They must combine. If they are too lax, they must try to put some effort. If they’re feeling too tense and too tired or too numb at a particular part of the body, they’re being too rigid.
They’re denying, they’re ignoring some parts of body’s tension, and they think, oh, I can manage it. Just keep it quiet. Keep for a few minutes, I’ll be okay. I’ll try to suppress. Rigidity creates difficulty in achieving calmness.
So one needs to create space, whichever of this opposite rigidity or laxity. Usually the problem in meditation is these two. Rigidity can create agitation and distraction. Laxity can create sleepiness, sluggishness, and sinking mind. So these are the two things that in meditation we will have to deal with.
I will talk about later dealing with the deep meditation obstacles. But the hand gestures are very important. It’s already there. If you understand the meaning of symbolism in the posture, the whole manual of meditation is with you. Another reason of the hand gestures placed together is when you when you put your hands together and concentrate on the object to meditation, it creates the palm lines.
It changes the palm lines. The palm lines in your hand change depending on what you’re thinking. So when thoughts are concentrated, palm lines change.
Because these ten fingers are the ten most important vital points of the ten subtle energies. If one is concentrated, you’re sure going to influence the energies that flows in the hands, in the fingers, in the palms. Definitely, palmists can tell, or even ourselves can tell, our palm lines have been changing over the years. If a person meditates very well, definitely it changes the power lines, particularly they cultivate calm abiding in the meditation process. So the Hindu Jyotish, the Buddhist teachings point of view, it represents the nature of the path.
Nature of the path is to combine method and wisdom, as expressed by the right and left hand. The right represent masculinity, creative aspect of it, and left represents passive femininity in us. So we’re not talking about gender here, we’re talking about qualities, the various qualities of our expression expression and our living, our presence. If anybody is not manifesting well, it’s because they are not combining their masculinity and feminine into their masculine wisdom properly. When there is that lopsidedness, that’s the time that they don’t manifest very well to the others.
Skillfulness and wisdom. Skillfulness and wisdom. So, that’s the nature of the both. Hand gestures. So as I said before, your palms touching up below the navel, just like this, creates a miniature triangle.
I spoke about triangles there. And also your elbows, elbows stretching on the side, not very tight or stiff, but relaxed. And then also, between your hips and the inside of elbows, it’s created a bow shaped. It’s a bow, however, it’s got a triangle. Symbolism of triangle has fascinated all figures, both religious and otherwise.
In the physical symbol of maintaining the hand hand gestures, and the elbows. Not feeling stiff though, simply to create a triangle. You should be relaxed. Even if relax, you still will have heaven. And that’s it.
And this generally induces the straightness of your shoulders. And that lifts your spine up, and therefore, next third in bodily posture is the straightness of your spine. Straightness of the spine is very important in the sense if you keep your spine straight, it creates a sense of attentiveness and alertness. Because in meditation, the whole practice is not to feel dull, but to create alertness and wakefulness. To do that, you’ve got to.
Usually, if you feel dull and sleepy in meditation, the most effective remedy is keeping the spine straight. Straighten the spine as if you’re allowing external space between each of the vertebraes. The tendons and tissues just feel stretched so that you feel that sense of space allowed between each the vertebra, so they’re not squashing the tendons, the nerves, and things in between the vertebra. Because the central channel is right inside a column, and the spinal column itself is bending or crooked, then the spinal, the actual center channel, will also be squashed in between. So you’ve got to be really straightening up.
They say full straightness. Straightness of the Straightness of the body allows the strengthness of your nervous system. When the nervous system is very straight, particularly in the central channel, then the energy, the regenerative fluids that flows in there will flow unobstructed. Meaning, it’s just like it could flow very easily. Like a garden hose, if it’s straight, the water flows very easily, but it’s crooked, does it come?
And similarly, if your spine isn’t straight, no matter how much you try to focus, it creates that sort of and that can cause numbness in other parts of body. Due to lack of straightness in the spine, it can create numbness in the other parts of body. Circulation may be hampered as a result of that. The physical discomfort itself is difficult to deal with. So the straightness of the spine allows the so the vein and the regenerative fluid can flow unobstructively.
That allows the fourth straightness. Sharpness of your mind is the fourth attribute. Sharpness of your mind is enhanced by the straightness of the spine and the brain and energy that flows in, and the mind which mounts on the energy of the regenerative fluid. So circulation from the body to the center of the body, different parts are all linked, and therefore strengthening the spine becomes that centering posture. It’s centrepiece of the body.
The spine isn’t straight, bending, or crooked, or slouchy, that’s the time the rest of the body could not coordinate because the pillar’s not straight. All the rafters will relax. Nothing would be centered. Now, the symbolism of this is the straightness of the spine. Spine represents the nature of the teaching.
The teaching is straight straightforward. There’s no secrets. It’s pure logic, pure common sense. So, the straightness, nature of the Buddha’s teaching of eight noble path is straightforward. So the teaching is teaching the more you reason, the more it makes sense.
So therefore, like a straight arrow, only with a straight arrow with a good archer can it shoot at the target. Similarly, a mind that is straight and a mind that is sharp can understand the nature of the truth. So therefore, the straightness of the spine represents the truth of the teachings. And when we say straight, brilliant, it’s truth, it enables you to realize the truth and see the truth. We’re trying to inject a sense of bodily posture to cultivate our vision of truth, our vision of truth with compassion, insight, special insight, an insight we couldn’t gain from ordinary sense perceptions.
By injecting this practice, it will. So fact that we combine method and wisdom is to allow to realize the truth. And it is to coordinate with that, so that your whole body now straighten up. You’re now now, the only thing that’s left is your head and neck. And the lower trunk of the body is the right posture, but that’s not good enough.
The main sources of distractions are on the top, on this part. But it’s good to work from the gross to the subtle. Grosser part, the lower part of the body, and to the upper part. So if you see the body sit up, there’s that pyramid like triangle again. If your body is sitting up straight from the bottom, if you go, there’s that pyramid.
If you just imagine your body that falls through that empty space, and everything, the space around that as the concrete, then you will see a triangle. You definitely will. So anyway, here, the neck is very important. Neck is the connector between the rest of the body and the head. So necks usually say they’re slightly bending forward, slightly bending forward.
It induces the eyes to gaze right in front of the floor, right in front floor. So the next one, therefore, is the gaze of the eyes. The gaze of the eyes is to coordinate and synchronize with the straightness of the spine. Because if your spine is very straight, you feel it, you alert. When you alert, you’re seeing something pristine.
You’re seeing something pristine because your mind is sharpened by the stretch of the back. Your eyes must gaze accordingly. We usually eyes usually tell a story where the mind is at. So the eyes is focused, it’s not closed, not widely open, not blinking. These are avoiding the problems of the eyes.
If it’s shut, it’s not auspicious. It’s not correct posture of the eyes. Gaze of the eyes. It is wide open, it is also not. As if it’s blinking, it is also not.
But one must have it half closed, as if one is watching an object two to three feet right in front, straight across the tip of the nose on the floor. So if you’re looking at something not very far at all, just in front of you on the floor, as using your tip of the nose as the point which directs your gaze of the eyes to watch. But it’s not the visual focus that you’re focusing. It’s the gaze feeling of how the eyes should be posed. The posing of the eyes allows the very destructive nerve ends in the eyes.
Our eyes are very destructive. So the one who can contain his or her eyes is surely calm. So, the rest of the lower body trunk is relaxed and really alert and very, very supportive as a base, then it must manifest in the eyes. Meditarians must pause the gaze of eyes that really reflect his clarity or calmness and sense of relaxedness that they are able to feel. If your eyes are relaxed, then the rest of the facial muscles naturally relax, naturally relax.
So the gaze of the eyes is very important. Gaze of the eyes are not something to look at a particular object, but try to see, try to transcend the visuality. Some people feel annoyed by seeing, by leaving their eyes up close, because they have learned other techniques to meditate with the eyes closed. Practices like visualization or others may allow closed eyes for reasons that itself can explain. But in Calm Abiding meditation, one is never meant to close the eyes.
Because the whole idea of meditation is to see beyond visuality. One is not meant to be annoyed by visuality. One needs to transcend, go beyond what one sees and what one doesn’t see. Because one is trying to transcend the sensoriliveness of the self. So by shutting the eyes, one is not using the visual vulnerability of two distractions.
One is hiding, one is running away from the chances of being distracted visually. Distractions is most important to cultivate calm abiding in your meditation. Although it may seem as an obstacle, but it is the most important barometer of your meditation. How your attitude to distraction changes or do not change indicate your calm abiding or lack of it. So that’s why eyes half closed is very important so that your eyes is trying to only open the eyes, not just trying to see something visually, but trying to see something normal eyes couldn’t see.
The normal self is ignorant. Normal eyes is totally unaware of its ability to see what is called divine eye. The divine eye, a third eye, a wisdom eye, is actually cultivated by the correct gaze of the eyes, not shutting of the eyes. If not seeing visuality were to induce the seeing, then every night we would see a lot, then we go to bed. So therefore, closing eyes is impediment to realize truth, But opening eyes is a very good reminder to be aware, be aware of all things that you see and don’t see.
So the gaze of eyes really symbolizes the one who symbolizes the way you gaze your eyes symbolizes the nature of wisdom, the nature of the wisdom. Nature of wisdom that you if you’re acquiring wisdom through meditation, which you no doubt will, it actually makes you to see things more than the apparent reality. More than the skin, it can see the things inside things. It isn’t it isn’t easily deceived by apparent reality of illusory manifestation. It can see further than the outer surface manifestation.
One who has wisdom, one who has understanding through meditation, can definitely see further than how things manifest. It is said that the difference between ordinary person like us and one who has wisdom is increase of sensitivity. One who knows her wisdom is more sensitive. You say that the one who hasn’t got the wisdom eye is insensitive, like a single hair put on your palm. You don’t even know it’s there.
But if that of any single head is put inside your eyes, you will feel it. So it is said the one with the wisdom is one with sensitivity to know and see beyond what manifests. And so he or she is not darkened or distracted, swayed by apparent reality, for he sees further than what is before him. This could be in what you hear, this could be in what you see, this could be what you perceive, this could be what you think, this could be why people are acting. So we are not easily upset by the apparent futile, foolish activities of ignorant human beings.
We can’t be upset by these because we have wisdom eyes through which we see the anguish of the person, the sorrow of the person, un skillfully expressed to attack someone when actually they are asking for help. So one who has the wisdom acquired through meditation will see just as he or she, when meditating, tries to see with penetrative insight, an insight that penetrates to the veil of habitual ignorance. So that’s why it’s important to achieve the right gaze of the eyes. Some people get really tears well up, they feel itchy in the eyes, because that’s the nature, that’s the very nature of achieving that. It’s a total turnaround for the poor eye to adjust itself, to make it look in the way that it never had looked previously.
So the eye needs to be adjust, just as the knees, just as the legs, just as the back and hands has to adjust. The eyes has to learn to adjust itself. I mean, the body the meditator is now really getting to know his body. He’s learning to give some gentle advices to the eyes, and the necks, like this, man, I’ve looked after you guys so much. Now you guys come and sit with me and do some good.
And the spirit, the spirit of the consciousness, having adjusted to the aggressive body’s demands. So that gaze of the eyes symbolize nature of the wisdom. And the next is your mouth. The mouth or the jaws or the teeth or the tongue all considered one posture. And they said that your upper should not, upper or lower teeth should not be one inside or out, inside the other, but one above the other.
So if one is meditating while the lower teeth inside upper teeth, then it’s obviously wrong mouth posture. Oh, other way around. It’s much harder to keep other way around. It’s medium. So also try to put the upper teeth above the lower teeth.
It’s not really grinding, touching, as tight, but as if there’s a slight space, and space just big enough for the breath to go in and out. So it doesn’t mean much of space at all. But there’s almost a feeling that you you’re very mindful of your breath, then you can actually feel the inhalation touching both the tip of upper and lower tip tips, so you can actually feel. You’re very mindful. When your meditation increases calm abiding registers, you can actually see the breath come in and touch the teeth and then go into your lungs.
So it is that sense of sensation being able to feel even through the tips of your upper lower teeth. So the tip of tongue should be curling, because tongue, if you allow the tongue to measure it, pull out, it’s a little longer than the mouth has space for. So the tip of the tongue has been curled slightly, the tip of tongue should therefore rest on the palate, or the roof of the mouth. This avoids dryness and wetness of the mouth. Sometimes people might find it dry in their mouth, or difficulty breathing.
All of a sudden they’re wheezing or coughing. To allow that, the tip of the tongue causes touching the tip of tongue in that manner causes adequate saliva needed in the mouth, so you don’t feel excessively dry or wet in the mouth. And therefore, sometimes you feel so dry in your mouth, wish you could drink something all of a sudden. It’s because the tip of the tongue and the rest of the jaw and the mouth is not properly placed. Lips place naturally.
And so therefore, synchronizing whole body just imagine that when I’m talking about to concentrate on the tip of the tongue and the tip of the teeth, it’s quite different from talking of the talking of the legs, isn’t it? It’s much finer, much finer, just like the tip or the point of the pyramid, and from the base of the there’s two different things. So your mind definitely gets sharper as your concentration on the upper part of the body, the eyes, the mouth. When you’re able to concentrate on those, those refined concentration on those aspects, your concentration is achieved much better. When you are working mainly with problems of the lower part of the body and hand in the back, you’re dealing totally with a different kind of problem.
You’re dealing with a very gross