posture as foundation of mindfulness
four foundations of mindfulness
kind of confused on how to be aware of my posture. is the awareness supposed to be a constant stready stream, do i feel with my minds eye the feelings inside my body, or do i just understand that i am standing. metta, befriend
Take care of mindfulness and mindfulness will take care of you.
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Re: four foundations of mindfulness
Greetings,
Basically you discern your present moment experience as it actually is, without appropriating it as "I" or "mine".
Discerning physicality by means of feeling or body is equally valid ~ the key is to not appropriate the experience.
Metta,
Retro.
Basically you discern your present moment experience as it actually is, without appropriating it as "I" or "mine".
Discerning physicality by means of feeling or body is equally valid ~ the key is to not appropriate the experience.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
- tiltbillings
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Re: four foundations of mindfulness
But actually, one cannot not appropriate it as 'as "I" or "mine" until a fair degree of insight is experienced, until then there is no reason to worry about it. It is simply a matter of paying attention to rises and falls.retrofuturist wrote:Greetings,
Basically you discern your present moment experience as it actually is, without appropriating it as "I" or "mine".
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: four foundations of mindfulness
The way I read the sutta is that instead of going off and thinking about breakfast when you wake up, immediately point your mind to the fact that you are lying down. Just notice that you're lying down and be aware of sitting up, getting out of bed and try not to think any thoughts about the past or the future, just be totally aware and alert of what your body is doing in the present moment and if you get distracted remind yourself to return to just being alert of what is going on right now. Next time you're on the john, really pay attention to the sheer act of defecating or urinating, just notice that it is going on without thinking about what's in the newspaper or whether there's any coffee left in the house. If you manage to do this and avoid getting all caught up in thought worlds then you'll start to experience reality with less and less mental fabrications running through and distorting it by concocting senses of self and constancy or by just plain distracting you from what is really going on all around you in your field of experience. So, the short answer is do both. Just plain old understand that you are standing and try to remain perpetually aware of all the sensations you're experiencing at the same time. This practice will contribute a great deal to the clarity and acuity of your mind.befriend wrote:kind of confused on how to be aware of my posture. is the awareness supposed to be a constant stready stream, do i feel with my minds eye the feelings inside my body, or do i just understand that i am standing. metta, befriend
"I don't envision a single thing that, when developed & cultivated, leads to such great benefit as the mind. The mind, when developed & cultivated, leads to great benefit."
"I don't envision a single thing that, when undeveloped & uncultivated, brings about such suffering & stress as the mind. The mind, when undeveloped & uncultivated, brings about suffering & stress."
"I don't envision a single thing that, when undeveloped & uncultivated, brings about such suffering & stress as the mind. The mind, when undeveloped & uncultivated, brings about suffering & stress."
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Re: four foundations of mindfulness
Yes, not appropriating seems to be a result of practice rather than a practice.tiltbillings wrote:But actually, one cannot not appropriate it as 'as "I" or "mine" until a fair degree of insight is experienced, until then there is no reason to worry about it. It is simply a matter of paying attention to rises and falls.retrofuturist wrote:Greetings,
Basically you discern your present moment experience as it actually is, without appropriating it as "I" or "mine".
Buddha save me from new-agers!
Re: four foundations of mindfulness
When you see how it arise and falls, when you know that it's conditioned you naturaly see automatism of this systhem which is samsara, its anatta, not i, not mine, not my self etc.
If the one is awere, he can see that it's not he who write the message on the forum, he have no even the time to think : "should i write it or not" its just writen, and only when it's finished the one can take dessision to change or not, and even this changing is conditioned by the past, and so - anatta, not i, not mine, not what i am.
Autonomous. Free.
If the one is awere, he can see that it's not he who write the message on the forum, he have no even the time to think : "should i write it or not" its just writen, and only when it's finished the one can take dessision to change or not, and even this changing is conditioned by the past, and so - anatta, not i, not mine, not what i am.
Autonomous. Free.
Sabbe dhamma anatta
We are not concurents...
I'am sorry for my english
We are not concurents...
I'am sorry for my english
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Re: four foundations of mindfulness
Greetings,
Metta,
Retro.
... or indeed his mindfulness is established with the thought: 'The body exists,' to the extent necessary just for knowledge and remembrance, and he lives independent and appropriates naught in the world. Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.tiltbillings wrote:But actually, one cannot not appropriate it as 'as "I" or "mine" until a fair degree of insight is experienced, until then there is no reason to worry about it.
Yes, that's in parts of the sutta on the four foundations of mindfulness, though it's not mentioned as mandatory in the context of the modes of deportment.tiltbillings wrote:It is simply a matter of paying attention to rises and falls.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
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Re: four foundations of mindfulness
One could, I suppose, use conceptual thinking that way, but then it is conceptual thinking. Better, it would seem, to pay attention, to be mindful.retrofuturist wrote:Greetings,
... or indeed his mindfulness is established with the thought: 'The body exists,' to the extent necessary just for knowledge and remembrance, and he lives independent and appropriates naught in the world. Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.tiltbillings wrote:But actually, one cannot not appropriate it as 'as "I" or "mine" until a fair degree of insight is experienced, until then there is no reason to worry about it.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
- retrofuturist
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Re: four foundations of mindfulness
Greetings,
Metta,
Retro.
Of course you're welcome to your preferences and perspectives Tilt, but degrading the instructions of the sutta as "conceptual thinking" and saying that there are "better" ways to do it... I dunno, it doesn't sit too well for me personally ~ you'll have to excuse my inclination to defer to the Buddha over Tiltbillings.tiltbillings wrote:One could, I suppose, use conceptual thinking that way, but then it is conceptual thinking. Better, it would seem, to pay attention, to be mindful.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
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Re: four foundations of mindfulness
Of course, that is assuming that your interpretation is THE interpretation of how the text must be understood. Simply, I responded to what you presented: " . . . mindfulness is established with the thought: 'The body exists . . . . " The "establishment" "with a thought" is important for determining the direction, as it were, of the attention, but that "thought" in and of itself is not going to free one of 'appropriating it as "I" or "mine".' It is the insight that comes with the seeing of anicca in the rise and fall that frees one of the "appropriation" of sense of self, with seeing the sense of self -- "I" or "mine" -- as being an empty part of the process. And for most of us, I would guess, that comes with repeated practice, with the cultivation of mindfulness and concentration. The sutta points to what the result of the repeated cultivation of mindfulness and concentration of that "established" direction of practice will be. This gives something of an idea of what I am pointing to:retrofuturist wrote:Greetings,
Of course you're welcome to your preferences and perspectives Tilt, but degrading the instructions of the sutta as "conceptual thinking" and saying that there are "better" ways to do it... I dunno, it doesn't sit too well for me personally ~ you'll have to excuse my inclination to defer to the Buddha over Tiltbillings.tiltbillings wrote:One could, I suppose, use conceptual thinking that way, but then it is conceptual thinking. Better, it would seem, to pay attention, to be mindful.
http://www.dhammawheel.com/viewtopic.ph ... 894#p76894" onclick="window.open(this.href);return false;
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: four foundations of mindfulness
I suspect that the translations:
Bhikkhu Bodhi:
Bhikkhu Bodhi Quoting MA:
Mike
Bhikkhu Bodhi:
Thanissaro Bhikkhu:Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness.
are better than:Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance.
Various notes to this passage are:Or his mindfulness is established with the thought: "The body exists,"
Bhikkhu Bodhi Quoting MA:
Nyanasatta Thera commenting on the "The body exists" translation.For the sake of a wider and wider and higher and higher measure of knowledge and mindfulness.
Commentary: http://www.accesstoinsight.org/lib/auth ... #breathing" onclick="window.open(this.href);return false;That is, only impersonal bodily processes exist, without a self, soul, spirit or abiding essence or substance. The corresponding phrase in the following contemplations should be understood accordingly.
It seems to me (from the progression in the Sutta, from the Commentary, and from experience) that this passage is talking about a yogi who has had quite a lot of practice, and has developed some insight. Not how a beginner is likely to be able to approach it.Atthi kayoti va panassa sati paccupatthita hoti = "Or, indeed, his mindfulness is established, with the thought: 'The body exists.'" Mindfulness is established for the yogi through careful scrutiny. He thinks: There is the body, but there is no being, no person, no woman, no man, no soul, nothing pertaining to a soul, no "I," nothing that is mine, no one, and nothing belonging to anyone [kayoti ca attli, na satto, na puggalo, na itthi, na puriso, na atta, na attaniyam naham, na mama, na koci, na kassaciti evam assa sati paccupatthita hoti].
Mike
Re: four foundations of mindfulness
There is a state beyond thoughts, so the mind can still calm, untuched, smouth, slear, bright even in presence of thoughts.
Actualy, thoughts, in my opinion, is the most easy to be detached from, so, perharps, this method of association of thought with the body can help the one who is alredy free from thoughts to attach the body on this thought, and by this association be detached from both.
Also, i think, that, perharps, the method with thought like 'this body exist' is more effective with opened eyes. And the second, detachement by feeling of brightness of body, without thoughts, is more effective with closed eyes.
Friendly
Actualy, thoughts, in my opinion, is the most easy to be detached from, so, perharps, this method of association of thought with the body can help the one who is alredy free from thoughts to attach the body on this thought, and by this association be detached from both.
Also, i think, that, perharps, the method with thought like 'this body exist' is more effective with opened eyes. And the second, detachement by feeling of brightness of body, without thoughts, is more effective with closed eyes.
Friendly
Sabbe dhamma anatta
We are not concurents...
I'am sorry for my english
We are not concurents...
I'am sorry for my english
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Re: four foundations of mindfulness
Yes, and I'm struggling with the idea of establishing mindfulness with a thought.mikenz66 wrote:I suspect that the translations:
Bhikkhu Bodhi:Thanissaro Bhikkhu:Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness.are better than:Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance.Or his mindfulness is established with the thought: "The body exists,"
Buddha save me from new-agers!
Re: four foundations of mindfulness
One does it with vitakka-vicara at first, certainly.porpoise wrote:Yes, and I'm struggling with the idea of establishing mindfulness with a thought.mikenz66 wrote:I suspect that the translations:
Bhikkhu Bodhi:Thanissaro Bhikkhu:Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness.are better than:Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance.Or his mindfulness is established with the thought: "The body exists,"
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
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Re: four foundations of mindfulness
And then with lots and lots of repeated attempts at cultivating attention and concentration.daverupa wrote:One does it with vitakka-vicara at first, certainly.porpoise wrote:
Yes, and I'm struggling with the idea of establishing mindfulness with a thought.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723