Ayutaha Dhamma Sojourn (memory of the ten thousand days of my life as a Buddhist monk)
By Sayādaw Nandasiddhi
Chapter 9
The Essentials of the Four Foundations of Mindfulness
Part 7 of 10
During the Buddha’s era, there was a rich merchant’s daughter in Sravasti, named Patācārā who eloped with her family’s servant. Her husband died after being bitten by a poisonous snake, this happening during the night she gave birth to her second child. Without anyone to depend on, she went home with her two children. When crossing the river, one of her children died after being attacked by an eagle and the other child drowned in the river. She was devastated. She decided to return to her hometown, and when she came to the outskirts, she asked a passerby about her parents. She was told that her parents and brothers had died when their house collapsed during a storm, and now their bodies were being cremated. She was so devastated that she lost her sanity and started walking around naked.
The Buddha was expounding the Dhamma in Jeta Grove, when he saw her and said, “My daughter, please regain your mindfulness.” Hearing the Buddha’s voice, she regained her sanity. Someone threw a cloth to her, which she wrapped around her body and approached the Buddha. She prostrated in front of the Buddha and told him her sad story.
The Buddha expounded the Four Foundations of Mindfulness, told her that no one could help her to extinguish her suffering, not even her son, parents or brothers. If one wants to overcome all suffering, one needs to practice the Four Foundations of Mindfulness, this is the only way. Buddha ended his teachings with the following verse:
There are no sons to give shelter,
no father, no family
for one seized by the Ender,
no shelter among kin.
Realizing this force of reasoning,
the wise man, restrained by virtue,
should make the path pure –right away–
that goes all the way to Unbinding.
~Dhammapada 288, 289
Patācārā was able to fully understand that all phenomena are impermanent and all feelings are suffering. Her sorrow ceased, her mind became calm and only the mind and object remained. As her mind followed the object, she saw that it changes continuously, arising and passing away, arising and passing away, arising and passing away and eventually it neither arose nor passed away. She had perfected her perfections (pāramī) for 100 thousand kappas and eventually she attained stream-entry (sotāpanna). Thus, she sought renunciation under the Buddha and became a bhikkhuni that was foremost in upholding the precepts.
This is one of the examples of extinguishing suffering and worry through the practice of the Four Foundations of Mindfulness.
======
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By Sayādaw Nandasiddhi
Chapter 9
The Essentials of the Four Foundations of Mindfulness
Part 7 of 10
During the Buddha’s era, there was a rich merchant’s daughter in Sravasti, named Patācārā who eloped with her family’s servant. Her husband died after being bitten by a poisonous snake, this happening during the night she gave birth to her second child. Without anyone to depend on, she went home with her two children. When crossing the river, one of her children died after being attacked by an eagle and the other child drowned in the river. She was devastated. She decided to return to her hometown, and when she came to the outskirts, she asked a passerby about her parents. She was told that her parents and brothers had died when their house collapsed during a storm, and now their bodies were being cremated. She was so devastated that she lost her sanity and started walking around naked.
The Buddha was expounding the Dhamma in Jeta Grove, when he saw her and said, “My daughter, please regain your mindfulness.” Hearing the Buddha’s voice, she regained her sanity. Someone threw a cloth to her, which she wrapped around her body and approached the Buddha. She prostrated in front of the Buddha and told him her sad story.
The Buddha expounded the Four Foundations of Mindfulness, told her that no one could help her to extinguish her suffering, not even her son, parents or brothers. If one wants to overcome all suffering, one needs to practice the Four Foundations of Mindfulness, this is the only way. Buddha ended his teachings with the following verse:
There are no sons to give shelter,
no father, no family
for one seized by the Ender,
no shelter among kin.
Realizing this force of reasoning,
the wise man, restrained by virtue,
should make the path pure –right away–
that goes all the way to Unbinding.
~Dhammapada 288, 289
Patācārā was able to fully understand that all phenomena are impermanent and all feelings are suffering. Her sorrow ceased, her mind became calm and only the mind and object remained. As her mind followed the object, she saw that it changes continuously, arising and passing away, arising and passing away, arising and passing away and eventually it neither arose nor passed away. She had perfected her perfections (pāramī) for 100 thousand kappas and eventually she attained stream-entry (sotāpanna). Thus, she sought renunciation under the Buddha and became a bhikkhuni that was foremost in upholding the precepts.
This is one of the examples of extinguishing suffering and worry through the practice of the Four Foundations of Mindfulness.
======
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
Telegram
Buddha Dharma books
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions
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Namakāra Gāthā
Araham Sammā-Sambuddho Bhagavā,
Buddham Bhagavantam abhivādemi.
Svākkhāto Bhagavatā Dhammo,
Dhammam namassāmi.
Supaṭipanno Bhagavato sāvaka-sangho,
Sangham namāmi.
The Blessed One is the Arahant, the Perfectly and Fully Awakened One;
I pay homage to the Buddha, the Blessed One.
The Dhamma is well-expounded by the Blessed One;
I pay homage to the Dhamma.
The Saṅgha of the Blessed One's disciples has practiced well;
I pay homage to the Saṅgha.
Araham Sammā-Sambuddho Bhagavā,
Buddham Bhagavantam abhivādemi.
Svākkhāto Bhagavatā Dhammo,
Dhammam namassāmi.
Supaṭipanno Bhagavato sāvaka-sangho,
Sangham namāmi.
The Blessed One is the Arahant, the Perfectly and Fully Awakened One;
I pay homage to the Buddha, the Blessed One.
The Dhamma is well-expounded by the Blessed One;
I pay homage to the Dhamma.
The Saṅgha of the Blessed One's disciples has practiced well;
I pay homage to the Saṅgha.
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Ayutaha Dhamma Sojourn (memory of the ten thousand days of my life as a Buddhist monk)
By Sayādaw Nandasiddhi
Chapter 9
The Essentials of the Four Foundations of Mindfulness
Part 8 of 10
(4) Reaching the Noble Path
To reach the noble path refers to attaining the wisdom of a sage. Every day we make a vow: may the merits I attained become the favorable conditions that will support me in attaining the knowledge of the path (maggañāṇa) and the knowledge of the fruition (phalañāṇa). Maggañāṇa and phalañāṇa are two states of mind. One should remember: the mind knows its object. What object does path consciousness (maggacitta) and fruition consciousness (phalacitta) know? Both know about Nibbāna, which is also a type of object. The mind that knows Nibbāna is also known as supramundane consciousness (lokuttaracitta). There are eight types of supramundane consciousness, being the four types of path consciousness (maggacitta) and the four types of fruition consciousness (phalacitta), which only focus on Nibbāna as their object.
As we practise vipassana meditation, the level of understanding deepens gradually. As beginners of meditation who observe the abdomen, what we know about the abdomen is only a concept. For instance, it has a shape and position etc. As our concentration deepens, we no longer hold on to the concept of the abdomen’s shape or position, we only know the feeling of rising and falling movements. Some people that do not understand will comment, “Mahasi Sayadaw’s meditation method will not lead to enlightenment, because the rising and falling of the abdomen is a concept and there should not be any concepts with vipassana meditation.” A commentator like this has not practiced this method diligently and just simply comes to a conclusion regarding this matter. We feel a great sense of regret when we encounter such comments. It is explained very clearly in the sutta, the contemplation of the body is to observe the body. How can there be any mistake if one uses the body as an object of meditation? The object of vipassana meditation is not a concept, something that individuals who practice with sincerity will understand. The object of vipassana meditation is the truth of natural phenomena — ultimate (paramattha) Dhamma. For instance, when we drink water, we know that the cup is the vessel that holds the water, but the water is what we truly need. People without a clear concept will say, “Look, he is drinking the cup.” They do not see the water in the cup. Similarly, we note the rising and falling of the abdomen as our object, the movement of the abdomen being the Four Elements and the Four Elements being ultimate (paramattha) Dhamma. We should be confident of the Dhamma we practice.
======
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
By Sayādaw Nandasiddhi
Chapter 9
The Essentials of the Four Foundations of Mindfulness
Part 8 of 10
(4) Reaching the Noble Path
To reach the noble path refers to attaining the wisdom of a sage. Every day we make a vow: may the merits I attained become the favorable conditions that will support me in attaining the knowledge of the path (maggañāṇa) and the knowledge of the fruition (phalañāṇa). Maggañāṇa and phalañāṇa are two states of mind. One should remember: the mind knows its object. What object does path consciousness (maggacitta) and fruition consciousness (phalacitta) know? Both know about Nibbāna, which is also a type of object. The mind that knows Nibbāna is also known as supramundane consciousness (lokuttaracitta). There are eight types of supramundane consciousness, being the four types of path consciousness (maggacitta) and the four types of fruition consciousness (phalacitta), which only focus on Nibbāna as their object.
As we practise vipassana meditation, the level of understanding deepens gradually. As beginners of meditation who observe the abdomen, what we know about the abdomen is only a concept. For instance, it has a shape and position etc. As our concentration deepens, we no longer hold on to the concept of the abdomen’s shape or position, we only know the feeling of rising and falling movements. Some people that do not understand will comment, “Mahasi Sayadaw’s meditation method will not lead to enlightenment, because the rising and falling of the abdomen is a concept and there should not be any concepts with vipassana meditation.” A commentator like this has not practiced this method diligently and just simply comes to a conclusion regarding this matter. We feel a great sense of regret when we encounter such comments. It is explained very clearly in the sutta, the contemplation of the body is to observe the body. How can there be any mistake if one uses the body as an object of meditation? The object of vipassana meditation is not a concept, something that individuals who practice with sincerity will understand. The object of vipassana meditation is the truth of natural phenomena — ultimate (paramattha) Dhamma. For instance, when we drink water, we know that the cup is the vessel that holds the water, but the water is what we truly need. People without a clear concept will say, “Look, he is drinking the cup.” They do not see the water in the cup. Similarly, we note the rising and falling of the abdomen as our object, the movement of the abdomen being the Four Elements and the Four Elements being ultimate (paramattha) Dhamma. We should be confident of the Dhamma we practice.
======
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Handbook Vipassana Meditation for beginners
by Phra Athikan Somsak Sorado
Abbot of Wat Bhaddanta Asabharam
This is a beginners’ handbook for awareness development according to the Four Foundations of Mindfulness. I have compiled here a set of instructions from my own personal experience that I have heard, read, written and taken into memory from the Tipitika and other Buddhist texts. I have received instructions from Meditation Masters of the Vipassana Lineage that I have directly and intensively put into practice.
Vipassana Meditation Grandmaster Dr. Bhaddanta Asabha Mahathera was my kalyanamittata who gave instructions and interviews with good results.
The core substance of this handbook has been compiled directly from personal experience and is especially for meditators who wish to put the instructions into practice. Many meditators have provided feedback that they have greatly benefited from this handbook and that they have received good results to a certain extent.
They further urged that more copies should be printed and that they were willing to sponsor the cost of printing.
Before being compiled, this manual only consisted of a few pages of notes which I had distributed to meditators who came to practice. Later, all the notes were compiled into a handbook.
Free download available:
https://static.sariputta.com/pdf/tipitaka/850/vipassana-meditation-handbookpdf.pdf
Handbook Vipassana Meditation for beginners
by Phra Athikan Somsak Sorado
Abbot of Wat Bhaddanta Asabharam
This is a beginners’ handbook for awareness development according to the Four Foundations of Mindfulness. I have compiled here a set of instructions from my own personal experience that I have heard, read, written and taken into memory from the Tipitika and other Buddhist texts. I have received instructions from Meditation Masters of the Vipassana Lineage that I have directly and intensively put into practice.
Vipassana Meditation Grandmaster Dr. Bhaddanta Asabha Mahathera was my kalyanamittata who gave instructions and interviews with good results.
The core substance of this handbook has been compiled directly from personal experience and is especially for meditators who wish to put the instructions into practice. Many meditators have provided feedback that they have greatly benefited from this handbook and that they have received good results to a certain extent.
They further urged that more copies should be printed and that they were willing to sponsor the cost of printing.
Before being compiled, this manual only consisted of a few pages of notes which I had distributed to meditators who came to practice. Later, all the notes were compiled into a handbook.
Free download available:
https://static.sariputta.com/pdf/tipitaka/850/vipassana-meditation-handbookpdf.pdf
❤1🏆1
Ayutaha Dhamma Sojourn (memory of the ten thousand days of my life as a Buddhist monk)
By Sayādaw Nandasiddhi
Chapter 9
The Essentials of the Four Foundations of Mindfulness
Part 9 of 10
When the mind is able to concentrate, the meditator does not have the concept of the abdomen, he only knows movement. The mind knows its object, which in this instance is movement, i.e. the characteristic of the wind element (vāyodhātu). The mind notes rising and falling, rising and falling. It is not muddled and greed, anger and ignorance are absent. If the mind follows the object for an hour, the mind is purified for an hour — this is the right way. Those thatobtain insight knowledge (vipassanāñāṇa), have minds that are often focused on the object, making them feel satisfied and joyful. When one understands that only the mind and object are present, one will harbor feelings of disgust and will wish to be liberated from this type of suffering. The way to be liberated from suffering is to practice diligently. One must balance confidence and wisdom together with effort and concentration. One should adjust the balancing with mindfulness. When balance is reached, meditators will reach a state of equanimity. During this moment, suffering and pain can be overcome. One can sustain one’s mindfulness when one meditates for 3 hours or even 6 hours.
When the object is something that is conditioned (saṅkhāra), the object changes every single moment and the mind should know every single moment; when the object is something unconditioned (asaṅkhārā), i.e. Nibbāna, the path consciousness (maggacitta) and the fruition consciousness (phalacitta) will know and this is the wisdom of a sage. Path consciousness and fruition consciousness only focus on unconditioned things as their object, like Nibbāna which neither arises nor passes away.
======
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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Vajrayana Tantrayana Buddhism channel:
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By Sayādaw Nandasiddhi
Chapter 9
The Essentials of the Four Foundations of Mindfulness
Part 9 of 10
When the mind is able to concentrate, the meditator does not have the concept of the abdomen, he only knows movement. The mind knows its object, which in this instance is movement, i.e. the characteristic of the wind element (vāyodhātu). The mind notes rising and falling, rising and falling. It is not muddled and greed, anger and ignorance are absent. If the mind follows the object for an hour, the mind is purified for an hour — this is the right way. Those thatobtain insight knowledge (vipassanāñāṇa), have minds that are often focused on the object, making them feel satisfied and joyful. When one understands that only the mind and object are present, one will harbor feelings of disgust and will wish to be liberated from this type of suffering. The way to be liberated from suffering is to practice diligently. One must balance confidence and wisdom together with effort and concentration. One should adjust the balancing with mindfulness. When balance is reached, meditators will reach a state of equanimity. During this moment, suffering and pain can be overcome. One can sustain one’s mindfulness when one meditates for 3 hours or even 6 hours.
When the object is something that is conditioned (saṅkhāra), the object changes every single moment and the mind should know every single moment; when the object is something unconditioned (asaṅkhārā), i.e. Nibbāna, the path consciousness (maggacitta) and the fruition consciousness (phalacitta) will know and this is the wisdom of a sage. Path consciousness and fruition consciousness only focus on unconditioned things as their object, like Nibbāna which neither arises nor passes away.
======
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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Vajrayana Tantrayana Buddhism channel:
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Tibetan Buddhism Vajrayana Tantrayana esoteric tradition
Buddha Dharma teachings from the esoteric Vajrayana or Tantrayana Buddhism, includes all major schools Nyingma, Kagyu, Gelug, Sakya, Jonang and Bonpo.
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Forwarded from Words of the Buddha
Tallest Guan Yin / Avalokiteshvara statue in Thailand, Wat Huay Pla Kang Buddhist temple complex, Chiang Rai, Thailand.
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“There are four persons, ananda, worthy of a stupa. Who are the four? A Tathagata, a Fully Awakened Buddha; a Paccekabuddha; a disciple of the Tathagata who is an Arahant; and a universal monarch (Chakravartin).”
“And why, Ananda, is a stupa for the Tathagata worthy of a stupa? At the thought: ‘This is the stupa of the Tathagata, the Arahant, the Fully Awakened Buddha,’ the hearts of many people are inspired, and they gain in happiness and faith, leading to a good rebirth.”
“And likewise with regard to the other three: a Paccekabuddha, an Arahant disciple of the Tathagata, and a universal monarch. That is why, ananda, there are four persons worthy of a stupa.”
Digha Nikaya, Sutta 16 : Mahaparinibbana Sutta
“And why, Ananda, is a stupa for the Tathagata worthy of a stupa? At the thought: ‘This is the stupa of the Tathagata, the Arahant, the Fully Awakened Buddha,’ the hearts of many people are inspired, and they gain in happiness and faith, leading to a good rebirth.”
“And likewise with regard to the other three: a Paccekabuddha, an Arahant disciple of the Tathagata, and a universal monarch. That is why, ananda, there are four persons worthy of a stupa.”
Digha Nikaya, Sutta 16 : Mahaparinibbana Sutta
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Ayutaha Dhamma Sojourn (memory of the ten thousand days of my life as a Buddhist monk)
By Sayādaw Nandasiddhi
Chapter 9
The Essentials of the Four Foundations of Mindfulness
Part 10 of 10
(5) Attaining Nibbāna
When the knowledge of the path (maggañāṇa) and the knowledge of the fruition (phalañāṇa) arise, one will attain Nibbāna (nibbānassa sacchikiriyāya). Maggañāṇa and phalañāṇa are mind, Nibbāna is the object, which the mind focuses on. “What is Nibbāna?” A person that truly sees will understand, it is not too difficult. When we are on the rightpath, the mind of maggañāṇa and phalañāṇa catches Nibbāna and then we will attain enlightenment.
Thus, our mind should be pure, this is very important. If our minds are distracted, unstable and filled with worriesand suspicion, we will not be able to see Nibbāna. Thus, just ignore everything, it is sufficient as long as the mind follows the chosen object. When one knows this object, the mind is not ignorant. When one forgets about the object, the mind simply catches hold of other objects and becomes distracted. Do not allow this to happen, the object should be clear and absolute.
Practicing the Four Foundations of Mindfulness will bring you five types of benefits. If you divide overcoming sorrow and grief as two types, as well as extinguishing the suffering of body and mind as another two types, there will be seven types of benefits.
When the Buddha expounded on the benefits of the Four Foundations of Mindfulness, his listeners were joyful and interested in the teachings. Subsequently, the Buddha explained in detail the 21 chapters on the Four Foundations of Mindfulness.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
By Sayādaw Nandasiddhi
Chapter 9
The Essentials of the Four Foundations of Mindfulness
Part 10 of 10
(5) Attaining Nibbāna
When the knowledge of the path (maggañāṇa) and the knowledge of the fruition (phalañāṇa) arise, one will attain Nibbāna (nibbānassa sacchikiriyāya). Maggañāṇa and phalañāṇa are mind, Nibbāna is the object, which the mind focuses on. “What is Nibbāna?” A person that truly sees will understand, it is not too difficult. When we are on the rightpath, the mind of maggañāṇa and phalañāṇa catches Nibbāna and then we will attain enlightenment.
Thus, our mind should be pure, this is very important. If our minds are distracted, unstable and filled with worriesand suspicion, we will not be able to see Nibbāna. Thus, just ignore everything, it is sufficient as long as the mind follows the chosen object. When one knows this object, the mind is not ignorant. When one forgets about the object, the mind simply catches hold of other objects and becomes distracted. Do not allow this to happen, the object should be clear and absolute.
Practicing the Four Foundations of Mindfulness will bring you five types of benefits. If you divide overcoming sorrow and grief as two types, as well as extinguishing the suffering of body and mind as another two types, there will be seven types of benefits.
When the Buddha expounded on the benefits of the Four Foundations of Mindfulness, his listeners were joyful and interested in the teachings. Subsequently, the Buddha explained in detail the 21 chapters on the Four Foundations of Mindfulness.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
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Words of the Buddha
Daily teachings of Buddha Dharma
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Mahasatipatthana Sutta
A dhamma discourse by Mahasi Sayadaw Gyi
Buddha Sasana Nuggaha Organization on 5th May 1951 evening (Sabbath day of Tagu- New Moon day or 14th waxing day 1303 B.E) speaking from the B.B.S referred to the speech of the Prime Minister U Nu and explained about the Buddha Sasana Nuggaha Organization. And then he talked about the efforts of Mahasi Sayadawgyi in preaching and teaching the vipassana meditation methods to yogis coming from all parts of the country. Finally he concluded by saying that with effect from that evening Sayadawgyi will give discourses on meditation practice in 4 parts on 4 consecutive Sabbath days.
The Sayadawgyi delivered the Discourse on Mahasatipatthana Sutta on that evening and also on next Sabbath days which fell on 13th May, 20th May and 28th May 1951. Sayadawgyi’s Discourse, U Nu’s New Year speech and U San Thein’s introduction speeches were compiled together and the Buddha Sasana Nuggaha Organization published the first edition in June 1951.
Free download here:
http://www.mediafire.com/file/6dijpb2b3olrdi0/
=============
Mahasatipatthana Sutta
A dhamma discourse by Mahasi Sayadaw Gyi
Buddha Sasana Nuggaha Organization on 5th May 1951 evening (Sabbath day of Tagu- New Moon day or 14th waxing day 1303 B.E) speaking from the B.B.S referred to the speech of the Prime Minister U Nu and explained about the Buddha Sasana Nuggaha Organization. And then he talked about the efforts of Mahasi Sayadawgyi in preaching and teaching the vipassana meditation methods to yogis coming from all parts of the country. Finally he concluded by saying that with effect from that evening Sayadawgyi will give discourses on meditation practice in 4 parts on 4 consecutive Sabbath days.
The Sayadawgyi delivered the Discourse on Mahasatipatthana Sutta on that evening and also on next Sabbath days which fell on 13th May, 20th May and 28th May 1951. Sayadawgyi’s Discourse, U Nu’s New Year speech and U San Thein’s introduction speeches were compiled together and the Buddha Sasana Nuggaha Organization published the first edition in June 1951.
Free download here:
http://www.mediafire.com/file/6dijpb2b3olrdi0/
=============
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Ayutaha Dhamma Sojourn (memory of the ten thousand days of my life as a Buddhist monk)
By Sayādaw Nandasiddhi
Chapter 10
Contemplation of the Body
Part 1 of 25
“Kāyānupassanā” is contemplation of the body. “Kāyā” is the body; “anu” is once and again; “passati” is see; “anupassati” is to see many times repeatedly; thus, “kāyānupassanā” means to contemplate the body repeatedly as an object.
The Buddha divided the meditation objects of the body into 14 parts. It is difficult to practice all 14 parts. We only have one mind, so we should focus our mind on the most prominent object. Once you understand an object, you will understand the others. For instance, a person who has never seen the ocean needs only to be brought to the seaside — youdo not need to take him to the center of the ocean. He will not exclaim, “Oh! The ocean is so wide, I can’t see its end!” Or, “The water in the ocean is salty, I wonder if the water at the center of the ocean is salty as well!” He will understand. One just needs to understand one part, as the rest is the same and so one will understand.
10.1 Mindfulness of Breathing
The first part of the object of the body that the Buddha identified
is mindfulness of breathing (ānāpānapabbaṃ). “Anāpāna” means breathing in and out. This method of cultivation is to pay attention to our breathing.
The Place to Practise Mindfulness of Breathing
Idha, bhikkhave, bhikkhu araññagato vā
rukkhamūlagato vā suññāgāragato vā……
Here, bhikkhus, a bhikkhu having gone to
the forest,
to the foot of a tree, or to a secluded place……
The Buddha said that individuals who practice mindfulness of breathing (ānāpāna) should select one of the following places:
(1) A forest (arañña)
(2) The foot of a tree (rukkhamūla)
(3) A secluded place (suññāgāra)
Nowadays, one can hardly find tranquillity in a forest or at the foot of a tree, since many people go there for recreation and to take photos. A secluded place may be one’s own room, where one can close the doors and windows, as well as switch off the mobile phone and then it can be considered a quiet place. The meditation conditions of current meditators are much better than the conditions during the Buddha’s era; in the past, no one provided such ideal meditation centres and there was no interview session either. If someone asked the Buddha, “World Honoured One, how do I meditate?” The Buddha would expound briefly, “Contemplate your body and understand its characteristics of impermanence (anicca), suffering (dukkha) and no-self (anattā), i.e. the Three Dhamma Seals”. It is recorded in the sutta that before the rains retreat, many disciples requested Buddha’s instructions on meditation. The Buddha knew all sentient beings’ capacity. If his disciple had contemplated upon the repulsiveness of the body in the past, he would give instructions on the contemplation on the repulsiveness of the body; if his disciple had practiced mindfulness of breathing (ānāpāna) in the past, he would provide instructions on the practice of mindfulness of breathing. After giving instructions, the Buddha would remind his disciples, “Maintain your mindfulness, be vigilant (appamāda) and continue to contemplate the function of the body and mind”. His disciples replied, “Yes, World Honored One”. Then, his disciples would find a quiet place to practice in solitude. They sustained their daily lives by begging for alms. A life like this is carefree, relaxed and comfortable, without any form of burden.
I lived in the forest for several months together with three bhikkhus. At 4 am, we left the forest, when the sky was still dark, using handheld lamps to see. We had to walk for up to one hour in order to reach the nearest village for alms-begging. Around 6 am, we returned to our huts in the forest and ate some food for breakfast, after offering it first to the Buddha. Then,we started to read and meditate. At approximately 11 am, we ate again. If we couldn’t finish the food, we would give theremainder to the squirrels and birds.
By Sayādaw Nandasiddhi
Chapter 10
Contemplation of the Body
Part 1 of 25
“Kāyānupassanā” is contemplation of the body. “Kāyā” is the body; “anu” is once and again; “passati” is see; “anupassati” is to see many times repeatedly; thus, “kāyānupassanā” means to contemplate the body repeatedly as an object.
The Buddha divided the meditation objects of the body into 14 parts. It is difficult to practice all 14 parts. We only have one mind, so we should focus our mind on the most prominent object. Once you understand an object, you will understand the others. For instance, a person who has never seen the ocean needs only to be brought to the seaside — youdo not need to take him to the center of the ocean. He will not exclaim, “Oh! The ocean is so wide, I can’t see its end!” Or, “The water in the ocean is salty, I wonder if the water at the center of the ocean is salty as well!” He will understand. One just needs to understand one part, as the rest is the same and so one will understand.
10.1 Mindfulness of Breathing
The first part of the object of the body that the Buddha identified
is mindfulness of breathing (ānāpānapabbaṃ). “Anāpāna” means breathing in and out. This method of cultivation is to pay attention to our breathing.
The Place to Practise Mindfulness of Breathing
Idha, bhikkhave, bhikkhu araññagato vā
rukkhamūlagato vā suññāgāragato vā……
Here, bhikkhus, a bhikkhu having gone to
the forest,
to the foot of a tree, or to a secluded place……
The Buddha said that individuals who practice mindfulness of breathing (ānāpāna) should select one of the following places:
(1) A forest (arañña)
(2) The foot of a tree (rukkhamūla)
(3) A secluded place (suññāgāra)
Nowadays, one can hardly find tranquillity in a forest or at the foot of a tree, since many people go there for recreation and to take photos. A secluded place may be one’s own room, where one can close the doors and windows, as well as switch off the mobile phone and then it can be considered a quiet place. The meditation conditions of current meditators are much better than the conditions during the Buddha’s era; in the past, no one provided such ideal meditation centres and there was no interview session either. If someone asked the Buddha, “World Honoured One, how do I meditate?” The Buddha would expound briefly, “Contemplate your body and understand its characteristics of impermanence (anicca), suffering (dukkha) and no-self (anattā), i.e. the Three Dhamma Seals”. It is recorded in the sutta that before the rains retreat, many disciples requested Buddha’s instructions on meditation. The Buddha knew all sentient beings’ capacity. If his disciple had contemplated upon the repulsiveness of the body in the past, he would give instructions on the contemplation on the repulsiveness of the body; if his disciple had practiced mindfulness of breathing (ānāpāna) in the past, he would provide instructions on the practice of mindfulness of breathing. After giving instructions, the Buddha would remind his disciples, “Maintain your mindfulness, be vigilant (appamāda) and continue to contemplate the function of the body and mind”. His disciples replied, “Yes, World Honored One”. Then, his disciples would find a quiet place to practice in solitude. They sustained their daily lives by begging for alms. A life like this is carefree, relaxed and comfortable, without any form of burden.
I lived in the forest for several months together with three bhikkhus. At 4 am, we left the forest, when the sky was still dark, using handheld lamps to see. We had to walk for up to one hour in order to reach the nearest village for alms-begging. Around 6 am, we returned to our huts in the forest and ate some food for breakfast, after offering it first to the Buddha. Then,we started to read and meditate. At approximately 11 am, we ate again. If we couldn’t finish the food, we would give theremainder to the squirrels and birds.
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