effort wrote:without knowing "there is breathing"
Fede wrote:"see". Don't "concentrate on".
Mindfulness is a broader and larger function than concentration. It is an all-encompassing function. Concentration is exclusive. It settles down on one item and ignores everything else. Mindfulness is inclusive. It stands back from the focus of attention and watches with a broad focus, quick to notice any change that occurs.
Here, Saddha, to the thoroughbred man, in earth the perception of earth is dstroyed, in water the perception of water is destroyed, in fire the perception of fire is destroyed and in air the perception of air is destroyed. In the sphere of space the perception of the sphere of space is destroyed In the sphere of consciousness the perception of the sphere of consciousness is destroyed. In the sphere of nothingness the sphere of nothingness is destroyed. In the sphere of neither perception nor non-perception, the sphere of neither perception nor non perception is destroyed. The perception of this world and the the perception of the other world is destroyed. The perceptions of whatever seen, heard, experienced, cognized and sought with the mind are destroyed.
Yet, he concentrates.
http://www.metta.lk/tipitaka/2Sutta-Pit ... ggo-e.html
chownah wrote:Isn't concentration one kind of mindfulness?
chownah wrote:when the mind is concentrated then it seems more likely that one could be mindful of the entirety of the expereince...so isn't it possible that during concentration one could have the most perfect expression of mindfulness?
Ñāṇa wrote:chownah wrote:Isn't concentration one kind of mindfulness?
Translating samādhi as "concentration" doesn't cover the full range of the term. The Pāli noun samādhi is related to the verb samādahati, which means "to put together," "to join," "to combine," "to collect," and the past participle of the same verb, samāhita, meaning "collected," "composed." Thus, samādhi indicates "collecting" one's mind, and specifically in the context of sammāsamādhi, the mind composed in meditation. It is this composed mental unification which is termed singleness of mind (cittekaggatā). This meditative composure can be vast and expansive.
Ñāṇa wrote:chownah wrote:when the mind is concentrated then it seems more likely that one could be mindful of the entirety of the experience...so isn't it possible that during concentration one could have the most perfect expression of mindfulness?
Yes. And this is why the fourth jhāna includes the purity of mindfulness (satipārisuddhi).
Also if one uses the term "concentration" not only for "concentration on an object" but also for a state of "concentration in a certain mode of operation (of the mind)" then one may also call a state of mindfulness or a state of metta "concentration" and the term "signless concentration" makes more sense.
Good stuff.icyteru wrote:7. Right Mindfulness--samma sati . . .
Suffering is asking from life what it can never give you.
mindfulness, bliss and beyond (page 8) wrote:Do not linger on the past. Do not keep carrying around coffins full of dead moments
"And how does one dwell in heedfulness? When a monk dwells with restraint over the faculty of the eye, the mind is not stained with forms cognizable via the eye. When the mind is not stained, there is joy. There being joy, there is rapture. There being rapture, there is serenity. There being serenity, he dwells in ease. The mind of one at ease becomes centered. When the mind is centered, phenomena (dhammas) become manifest. When phenomena are manifest, one is classed simply as one who dwells in heedfulness.
"When a monk dwells with restraint over the ear... nose... tongue... body...
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