MINDFULNESS
of

Breathing - Ānāpānasati

Body - Kayagatasati

Mindfulness - Satipatthana

MN 18 & SN 54.13

MN 119

MN 10

- Sit cross-legged.

- Body erect.

- Mindfulness established in front of the brain - Mano is the locus of attention (SN 35.146 – no parallel).

- Always mindful.

 

- Sit cross-legged.

- Body erect.

- Mindfulness established in front of the brain - Mano is the locus of attention (SN 35.146 – no parallel).

- Always mindful.

 

- Sit cross-legged.

- Body erect.

- Mindfulness established in front of the brain - Mano is the locus of attention (SN 35.146 – no parallel).

 

 

- Heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered.

 

- Alert (clear comprehension, clear awareness – sampajāno) - (feelings are understood as they arise, …).

- Ardent (exertive – ātāpī) - (Unarisen evil, unskillful qualities arising in me would lead to what is unbeneficial, ...)



BODY

Mindfulness
of the
In-and-Out-breath
Kāyānupassanā-ānāpānapabba

Mindfulness
of the
In-and-Out-breath
Kāyānupassanā-ānāpānapabba

Mindfulness
of the
In-and-Out-breath
Kāyānupassanā-ānāpānapabba

Dwell not supported on [unsustained by (not clinging to)] anything in the world.

 

Dwell not supported on [unsustained by (not clinging to)] anything in the world.

 

Dwell not supported on [unsustained by (not clinging to)] anything in the world.

Breathing in long
Breathing out long
Breathing in short
Breathing out short

 

Breathing in long
Breathing out long
Breathing in short
Breathing out short

 

Breathing in long
Breathing out long
Breathing in short
Breathing out short

Discerns:

 

Discerns:

 

Discerns:

'I am breathing long'.
'I am breathing short'.

- breathe in sensitive to the entire body (of breath).
(Sabbakāyapaṭisaṃvedī )

- calming bodily fabrication.
(Passambhayaṃ kāyasaṅkhāraṃ)

- sensitive to rapture.
(Pītipaṭisaṃvedī)

- sensitive to pleasure.
(Sukhapaṭisaṃvedī)

- sensitive to mental fabrication.
(Cittasaṅkhārapaṭisaṃvedī)

- calming mental fabrication.
(Passambhayaṃ cittasaṅkhāraṃ)

- sensitive to the mind.
(Cittapaṭisaṃvedī)

- satisfying the mind.
(Abhippamodayaṃ cittaṃ)

- steadying the mind. (Samādahaṃ cittaṃ)

- releasing the mind.
(Vimocayaṃ cittaṃ)

- focusing on inconstancy/impermanence.
(Aniccā)

- focusing (contemplating, observing) on dispassion.
(Virāgā)

- focusing on cessation.
(Nirodhā)

- focusing on relinquishment.
(Paṭinissaggā)

 

'I am breathing long'.
'I am breathing short'.

- breathe in sensitive to the entire body (of breath).
(Sabbakāyapaṭisaṃvedī )

- calming bodily fabrication.
(Passambhayaṃ kāyasaṅkhāraṃ)

 

'I am breathing long'.
'I am breathing short'.

- breathe in sensitive to the entire body (of breath).
(Sabbakāyapaṭisaṃvedī )

- calming bodily fabrication.
(Passambhayaṃ kāyasaṅkhāraṃ)

 

 

 

 

CHORUS:

Contemplating internally the body (breath) among bodies (kāye kāyānupassī viharati)

Contemplating externally the body (breath) among bodies

Contemplating the rising of the body (breath) among bodies

Contemplating the fading of the body (breath) among bodies

Contemplating the rising & fading of the body (breath) among bodies

 

- breathing long, he discerns, 'I am breathing long'.

- breathing short, he discerns, 'I am breathing short'.

- trains himself to breathe in... &... out sensitive to the entire body (of breath);

- trains himself to breathe in... &... out calming the bodily processes:

On that occasion the monk remains focused on (abide in) the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

The four postures
Kāyānupassanā-iriyāpathapabba

The four postures
Kāyānupassanā-iriyāpathapabba

 

 

- Walking, discern: " I walk "
- Standing, discern: " I stand "
- Sitting, discern: " I sit "
- Lying, discern: " I lie "

 

- Walking, discern: " I walk "
- Standing, discern: " I stand "
- Sitting, discern: " I sit "
- Lying, discern: " I lie "

 

 

Whatever posture the body maintains, discern it mindfully.

 

Whatever posture the body maintains, discern it mindfully.

Dwell contemplating the body (breath) among bodies - Internally or/and externally

Or

Dwell contemplating the arising (or/and fading) of phenomena with regard to the body

Or else, he maintains the mindfulness that “There is a body” (atthi kāyo ti), merely (for the sake of) knowing and awareness

 

 

 

 

CHORUS

Full awareness
Kāyānupassanā-sampajānapabba

Full awareness
Kāyānupassanā-sampajānapabba

 

 

Become clearly aware of:

going forward - bending - tasting - lying - turning back - stretching - eating - speaking - looking on - enjoying - standing - keeping silencevlooking aboutvdrinking - sitting - walking - bearing the three robes and bowl.

 

Become clearly aware of:

going forward - bending - tasting - lying - turning back - stretching - eating - speaking - looking on - enjoying - standing - keeping silencevlooking aboutvdrinking - sitting - walking - bearing the three robes and bowl.

Perception of foulness
Kāyānupassanā-
paṭikūlamanasikārapabba

Perception of foulness
Kāyānupassanā-
paṭikūlamanasikārapabba

 

 

Dwell contemplating the body up from the sole, down from the hair on the top, and surrounded by the skin as full of various impurities.

There are in this body, head-hair, body-hair, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, and urine.

 

Dwell contemplating the body up from the sole, down from the hair on the top, and surrounded by the skin as full of various impurities.

There are in this body, head-hair, body-hair, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, and urine.

 

 

 

 

CHORUS

The analysis of the 4 elements
Kāyānupassanā-
dhātumanasikārapabba

The analysis of the 4 elements
Kāyānupassanā-
dhātumanasikārapabba

 

 

Dwell contemplating the body as elements of earth, water, fire, and air. ("In this body there is the earth property, the liquid property, etc")

 

Dwell contemplating the body as elements of earth, water, fire, and air.
("In this body there is the earth property, the liquid property, etc")

 

 

 

 

CHORUS

The nine charnel ground contemplations
Kāyānupassanā-navasivathikapabba

The nine charnel ground contemplations
Kāyānupassanā-navasivathikapabba

Reflect as if you were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures... a skeleton smeared with flesh & blood, connected with tendons... a fleshless skeleton smeared with blood, connected with tendons... a skeleton without flesh or blood, connected with tendons... bones detached from their tendons, scattered in all directions — here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull... the bones whitened, somewhat like the color of shells... piled up, more than a year old... decomposed into a powder:

Apply it to your very body:
“This body, too: Such is its nature, such is its future, such its unavoidable fate.”

Reflect as if you were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures... a skeleton smeared with flesh & blood, connected with tendons... a fleshless skeleton smeared with blood, connected with tendons... a skeleton without flesh or blood, connected with tendons... bones detached from their tendons, scattered in all directions — here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull... the bones whitened, somewhat like the color of shells... piled up, more than a year old... decomposed into a powder:

Apply it to your very body:
“This body, too: Such is its nature, such is its future, such its unavoidable fate.”

The four Jhanas

Six higher knowledges
(If you turn your mind to them)

+

Ten benefits



FEELINGS

- breathing long, he discerns, 'I am breathing long'.

- breathing short, he discerns, 'I am breathing short'.

 

 

 

 

- trains himself to breathe in... &... out sensitive to rapture

- trains himself to breathe in... &... out sensitive to pleasure;

- trains himself to breathe in... &... out sensitive to mental processes;

- trains himself to breathe in... &... out calming mental processes:

 

 

 

 

On that occasion the monk remains focused on (abide in) feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

 

 

 

 

 

 

 

Feeling a:

- pleasant feeling

- unpleasant feeling

- neither unpleasant nor pleasant feeling

 

 

 

Discern, I feel:

- a pleasant, unpleasant, neither unpleasant nor pleasant feeling"

- pleasant material , unpleasant, neither unpleasant nor pleasant (carnal) feeling

- pleasant material , unpleasant, neither unpleasant nor pleasant immaterial feeling

 

 

 

CHORUS:

Dwell contemplating the feeling internally or/and externally.
Or
Dwell contemplating the arising or/and fading of phenomena with regard to the feeling,

Or else,
he maintains the mindfulness that “There is a feeling, merely for (the sake of) knowing and awareness.

Dwell not supported on anything in the world.



MIND
(citta)

- breathing long, he discerns, 'I am breathing long'.

- breathing short, he discerns, 'I am breathing short'.

 

 

 

 

- trains himself to breathe in... &... out sensitive to the mind;

- trains himself to breathe in... &... out satisfying the mind;

- trains himself to breathe in... &... out steadying the mind;

- trains himself to breathe in... &... out releasing the mind:

 

 

 

 

On that occasion the monk remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

 

 

 

 

 

 

 

With a:

lustful (sarāga) mind discern "It is a lustful mind."

non-lustful (vītarāga) mind discern "It is a non-lustful mind."



idem with:

angry (hateful-sadosa) mind
non-angry (vītadosa) mind

deluded (samoha) mind
non-deluded (vitamoha) mind

distracted (vikkhitta) mind
constricted (saṅkhitta) mind

developed (mahaggata) mind
undeveloped (amahaggata) mind

unsurpassed (anuttara) mind
surpassed (sauttara) mind

concentrated (samāhita) mind
unconcentrated (asamāhita) mind

released (vimutta) mind
unreleased (avimutta) mind

 

 

 

CHORUS:

Dwell contemplating a mind (citta) among minds internally or/and externally.
Or
Dwell contemplating the arising or/and fading) of phenomena with regard to the mind internally or/and externally.

Or else,
he maintains the mindfulness that “There is a mind, merely for (the sake of) knowing and awareness

Dwell not supported on anything in the world.



PHENOMENA
(Dhamma)

- breathing long, he discerns, 'I am breathing long'.

- breathing short, he discerns, 'I am breathing short'.

 

 

 

 

- trains himself to breathe in... &... out focusing on (contemplating) inconstancy;

- trains himself to breathe in... &... out focusing on dispassion;

- trains himself to breathe in... &... out focusing on cessation;

- trains himself to breathe in... &... out focusing on relinquishment:

 

 

 

 

On that occasion the monk remains focused on mental phenomena (dhamma) in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

 

 

 

 

 

 

 

 

FIVE HINDRANCES (nīvaraṇa) **

 

 

 

 

When there are:

Sensual interests (kāmacchanda)
discern
"There are sensual interests in me."

Idem with:

- no sensual interests
- non-arisen sensual interests arise,
- how the arisen sensual interests get dispelled, discern that too,
- how dispelled sensual interests do not rise again, discern that too.

- anger (byāpāda)
- no anger
- etc.

- sloth and torpor (thinamiddha)
- no sloth and torpor,
- etc.

- restlessness and worry/remorse (uddhaccakukkucca)
- etc.

- doubts (vicikiccha)
- etc.

 

 

 

 

CHORUS:

Dwell contemplating this phenomenon* within phenomena internally, or/and externally.

Dwell contemplating the arising or/and fading of this phenomenon among mental phenomena.

* Matter, or feeling, or perception, etc.

Or else, he maintains the mindfulness that “There is a phenomenon, merely for (the sake of) knowing and awareness.

Dwell not supported on anything in the world.

 

 

 

 

SIX INTERNAL & EXTERNAL SENSE SPHERES (bases) - (ajjhattikabāhira āyatana) **

 

 

 

 

discern the eye and matter (form)

discern the bond (fetter) that arises on account of the two

discern how the non-arisen bond arises

discern how the arisen bond is dispelled

discern how the dispelled bond would not rise again.


discern the ear and sounds

idem

discern the nose and smells

idem

discern the tongue and tastes

idem

discern the body and touches

idem

discern the mind and phenomena

idem

 

 

 

 

CHORUS

SEVEN ENLIGHTNMENT FACTORS (bojjhaṅga) ***

SEVEN ENLIGHTNMENT FACTORS (bojjhaṅga) ***

On whatever occasion remains focused on (abides in) the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world, on that occasion his mindfulness is steady (firm) & without lapse. When his mindfulness is steady & without lapse, then mindfulness as a factor for Awakening becomes aroused (increase).

He develops it, and for him it goes to the culmination of its development.

Abide in the body in & of itself.

Mindfulness is present & not forgetful.

Mindfulness as a factor of enlightnment is firm.

Mindfulness as a factor of enlightnment develops (increase).

Mindfulness as a factor of enlightnment increases to completion.

Examine, investigate thoroughly and reflect on the mental phenomena.

 

 

 

- Mindfulness is present, mindfulness (sati) is present.

- mindfulness is not present, mindfulness (sati) is not present.

- discern how the non-arisen mindfulness arises.

- discern how the arisen mindfulness gets completed by development.

Remaining mindful in this way, examine, analyze, & come to a comprehension of that quality with discernment.

When remaining mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities (mental phenomena) as a factor for Awakening becomes aroused.

Develop it, and it goes to the culmination of its development.

Also abide in mindfulness, investigating the mental phenomena in thorough understanding (discernment).

Engage to think it over and investigate.

The mental phenomena as a factor of enlightnment is firm (resolved).

The mental phenomena as a factor of enlightnment develops.

The mental phenomena as a factor of enlightnment increases to completion.

All this being resolved, full of exertion and active.

 

 

 

- Investigation of phenomenon (dhammavicaya) is present.

- idem

In one who examines, analyzes, & comes to a comprehension of that quality with discernment, unflagging persistence is aroused. When unflagging persistence is aroused in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence (energy, exertion)) as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

In one who abides in mindfulness, investigating the mental phenomena in thorough understanding (discernment), [being resolved, full of exertion and active,] there is firm energy (exertion) as a factor of enlightnment .

Energy as a factor of enlightnment develops.

Energy as a factor of enlightnment increases to completion.

From firm energy arises rapture, free from sensual desire.

 

 

 

- effort/exertion/energy (viriya) is present.

- idem

In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

From firm energy arises rapture (free from sensual desire) as a factor of enlightnment.

There is firmness.

Rapture as a factor of enlightnment develops.

Rapture as a factor of enlightnment increases to completion.

Rapture of the mind calms the body.

Calms the mind (citta).

 

 

 

- rapture (pīti) is present.

- idem

For one who is enraptured, the body grows calm and the mind grows calm. When the body & mind of an enraptured monk grow calm, then serenity as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

From this rapture of the mind that calms body and mind, comes serenity (tranquility).

There is firmness (resolve).

Serenity as a factor of enlightnment develops.

Serenity as a factor of enlightnment increases to completion.

Serenity of body and comfort of mind brings concentration.

 

 

 

- tranquillity (passaddhi) is present.

- idem

For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

Serenity of body and comfort of mind brings concentration, as a factor of enlightment.

There is firmness (resolve).

Concentration as a factor of enlightnment develops.

Concentration as a factor of enlightnment increases to completion.

With a well settled mind, there is indifference.

 

 

 

- concentration (samādhi) is present.

- idem

He oversees the mind thus concentrated with equanimity. When he oversees the mind thus concentrated with equanimity, equanimity as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

With a well settled mind, that leads to indifference, there is equanimity as a factor of enlightment.

There is firmness (resolve).

Equanimity as a factor of enlightnment develops.

Equanimity as a factor of enlightnment increases to completion.

 

 

 

- equanimity (upekkhā) is present.

- idem

 

 

 

 

CHORUS

 

 

 

 

FOUR NOBLE TRUTH - (ariyasacca)

 

 

 

 

Here,, sees as it really is,

- this is stress (suffering),

- this is the arising of stress (suffering),

- this is the cessation of stress (suffering) and

- this is the path to the cessàtion of stress (suffering)."

Similarly with the other three frames of reference: feelings, mind, & mental qualities.

 

 

 

 

 

 

 

 

CHORUS

CLEAR KNOWING & RELEASE

 

 

 

 

There is the case where a monk develops mindfulness

- He develops analysis of qualities as a factor for Awakening.

- persistence as a factor for Awakening.

- rapture as a factor for Awakening.

- serenity as a factor for Awakening.

- concentration as a factor for Awakening.

- equanimity.


as factors for Awakening dependent on:

- seclusion

- dispassion

- cessation, resulting in

- relinquishment.

 

 

 

 

________

*

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