"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore.  Always mindful, he breathes in; mindful he breathes out.
 To the fore (parimukham): The Abhidhamma takes an etymological approach to this term, defining it as around (pari-) the mouth (mukham). In the Vinaya, however, it is used in a context (Cv.V.27.4) where it undoubtedly means the front of the chest. There is also the possibility that the term could be used idiomatically as "to the front," which is how I have translated it here.
Dhammabodhi wrote:I tried to observe them hoping they would go away, but that had the reverse effect of making them stronger.
Wonderful words, truly inspiring!appreciate the value of being relaxed in the present moment
In the Vinaya, however, it is used in a context (Cv.V.27.4) where it undoubtedly means the front of the chest.
I tried to observe them hoping they would go away, but that had the reverse effect of making them stronger.
The solution is to keep them on the periphery of attention.
When attention becomes fixed on the out and in-breath (i.e. when a certain degree of concentration is achieved), manifestations appear, such as masses of fluffy wool, or gusts of wind, or clusters of stars, or gems or pearls, or strings of pearls, etc., in various shapes, groups, and colours. These are the counterpart signs.
-- Venerable Ledi Sayādaw, Ānāpāna Dīpanī: A Manual of Respiraton, http://www.aimwell.org/Books/Ledi/Anapa ... asati.html
If you simply note relaxation and pleasant feelings without getting agitated by them this should be an aid to concentration which should improve in concert with these two. Allow the periphery of your attention to gently converge at the central object of your focus; the simple, pleasant and relaxing sensation of your breathing. For insight to develop you can start to examine the breath very intently, noting all of the myriad changes in what you are aware of. Then you can note the appearance and disappearance of this phenomena. Then you can note the three characteristics within the phenomena of the breath and whatever else arises to conscious and mindful attention.Dhammabodhi wrote:@nathan: I'm not qualified to label my practice, because I do not know the exact definition of "insight" in this context. However, I can explain what I do: I try to sense the breath air on my nostrils area, going in and coming out. I try to observe the variety of sensations. Recently I've started observing the lengths of the in- and out- breaths after I sense I've achieved a certain level of concentration. Thank you for your encouragement!
if residual perceptual images in the mind affect what kind of nimitta's one is going to see/experience, wouldn't they also include negative experiences like pain/stress etc. or positive experiences without visual concomitants like feelings such as love/compassion?
nathan wrote:I had a chance to read Ajahn Brahm's short little tract on beginning meditation & breath meditation while on a recent monastery visit. Does anyone know if it is available in electronic form somewhere on the net? I thought it was an excellent introduction to beginning meditation practice.
Ah. Here we are:
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