Mindfulness: practical applications of the satipatthana sutta

[Gem]

Hello once again.

Having quickly elucidated the relevant preliminaries, the meditation should now begin.

The preliminary considerations help to establish a solid foundation for mindfulness practice and provide support for how the teachings should be read. Please familiarise yourselves with them if you haven't already. It will be most beneficial.

So we begin.

Understanding the literal meaning of 'satipatthana' helps one to understand the approach of the practice. 'Satipatthana' can be broken down into the words 'sati' and 'patthana'

Sati: In this context 'sati' means awareness. You are consciously aware. It is the essence of meditation. You are aware of your breath, you are aware of the body and so on. 'Sati' also means remember, but meditation is awareness in the moment of lived reality as it is now; not remembering the past. As far as remembering goes, each time you notice you have drifted off, you remember to observe your breath (or other mindful meditation object).

Patthana: Patthana means become established. The prefix "pa" implies 'very', and 'patthana' as a whole means 'very established'. Some say "pa" is an abbreviation of "panna", which means 'wisdom' and is perfectly apt (but I'm not a Pali linguist so lets not get lost in translations).

Satipatthana: For our purposes here, 'Satipatthana' means 'firmly establishing conscious awareness with wisdom' - And this is what we are going to do.

I am using this translation of the satipatthana. Please follow along. You may prefer another translation, so feel free to diversify.

The purpose of the meditation as stated by Gotama the Buddha:

"This is the one and only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realisation of nibbāna: that is to say, the fourfold establishing of awareness".

Buddha then defines the "fourfold" as awareness of body, feelings (sensations), mind and mental contents.The 'way' to observe is explained as:"ardent with awareness and constant thorough understanding of impermanence... having removed craving and aversion towards the world".

From this introduction we may infer the way of observing in meditation which is 'right meditation'.

Having understood on the intellectual level that one should observe ardently, free of desire and aversion and with the wisdom of impermanence, (and having already undertaken practice of the preliminary foundations). There is only to begin!

Please remember what I have said so far. It is important because it sets you up for success.

From here onward, this thread will be for those who are willing to undertake mindful practice. If you don't practice you will not surpass intellectual understanding an see for yourself what I am going to talk about.

Henceforth, I will start to explain the meditation step by step in-depth and detail following the text ~ may my efforts benefit you all.

[Gem]

Originally Posted by jonesboy

These are taught as a progressive steps and are not considered the same thing.

I meant the interface of mind/body manifest. I will address that more fully later on when practitioners start to notice how sensation affects mind and vice-versa.

[jonesboy]

Originally Posted by sky123

It is a good Meditation Teaching, thanks. I love his Mantra ' everything will be ok ' and his chuckles remind me of HHDL

Thank you, his temple is right down the road from me and one of his teachers is HHDL. HHDL saw him in a crowd one day and the next thing he knew he was a Rinpoche. I guess he is pretty famous for his knowledge in dharma, how easy it comes to him.

[jonesboy]

Originally Posted by Gem

I meant the interface of mind/body manifest. I will address that more fully later on when practitioners start to notice how sensation affects mind and vice-versa.

Looking forward to you going over the 5 aggregates.

[sky]

Originally Posted by jonesboy

Thank you, his temple is right down the road from me and one of his teachers is HHDL. HHDL saw him in a crowd one day and the next thing he knew he was a Rinpoche. I guess he is pretty famous for his knowledge in dharma, how easy it comes to him.

Lucky you, do you ever go to the Temple?

I would enjoy being in the same room with Him and HHDL, it would be chucklesome

[Gem]

Most respected meditators, this is the path of purification and liberation. The truth of nature's way.

May you all be steadfast in the morality you already started practicing (see post#2): ever truthful, and bringing benefit with every thought, word and deed.

You are here a for a purpose (as stated in post #11), and aware of your wish to receive dhamma, to find out for yourself the truth of nature's way and to hear the teachings of Gotama the Buddha. Since this is true and you feel it in yourself, now express it, 'please may I receive dhamma'. Be fully aware that this is your deep wish. Let it be clear and affirm your true intent.

This is the way to purification, overcome all misery, be liberated; beginning with the meditation called anapanasati (breath awareness). You are here because you want to receive anapana according to the dhamma. Be fully aware that this is your deep wish, and open to receiving it by expressing, 'please may I receive anapana meditation'. This helps you to be fully aware and clear that this is your true intent.

Anapanasati

Buddha said:

"Here a monk, having gone into the forest, or to the foot of a tree, or to an empty room, sits down cross-legged, keeps his body upright and fixes his awareness in the area around the mouth. With this awareness, he breathes in, with this awareness, he breathes out. Breathing in a deep breath, he understands properly: "I am breathing in a deep breath." Breathing out a deep breath, he understands properly: "I am breathing out a deep breath." Breathing in a shallow breath, he understands properly: "I am breathing in a shallow breath." Breathing out a shallow breath, he understands properly: "I am breathing out a shallow breath." In this way he trains himself"

This passage addresses 3 things: Location to meditate, posture for meditation and where on the body to observe breath.

Location to meditate: Some location suggestions are made - a forest, under a tree, an empty room, but the important meaning is, a place which is quiet where you can be alone and uninterrupted. I suggest it is best to meditate indoors, and 'your own space' in your house is best. Create a place specifically for meditation which is most suitable for you.

Posture for meditation: Later in these talks we will discuss different postures including sitting, standing, lying down and walking, but for beginning, we only use sitting posture. As the sutta says, cross legged and body upright. If you have some malady which prevents you from sitting cross legged and upright, or if you are elderly with limited ability, then you may need support for the back, or otherwise, sit with upright posture on a chair. If you are able to sit cross legged without back support - you should. Do not sit on a bed or a lounge chair because you'll be tempted to lie down, fall asleep or become slothful.

Later when we discuss the second mindful object (body sensation), we will discuss pleasant and unpleasant body sensation and understand how upright sitting is best, but for now, just trust that Buddha's prescribed sitting posture will be most beneficial in the long run.

Create a place for meditation. Collect a bunch of cushions, pillows and blankets to support your upright sitting, and, like, build your meditation nest.

Where on the body to observe breath: This translation says "fixes his awareness in the area around the mouth". This comes from interpreting the word 'parimukhaṃ' (see in the pali script on the left). Parimukhum also been translated as 'in front' and some schools feel breath 'in front' on the abdomen.

In the meditation here, this practice, 'around the mouth' is what we will use, but you could think of it as 'in the front of face'. The breath is taken through the nose, so best observe the sensation of air passing anywhere inside the nostrils, the entrance of the nostrils and/or below the nostrils above the lip.

To begin with it will be easier to feel air passing inside the nostrils. Start there.

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Begin to practice anapana meditation

Having created your place for meditation, sit cross legged and upright in a relaxed way, and make your self comfortable enough so that you can remain in that posture for a long period.

Take a minute to arrange your cushions most comfortably and become settled.

Once settled, continue to breath normally with awareness that you are breathing, and try to feel some sensation caused by the moving air somewhere in your nostrils or around the entrance of them. When you feel the air moving somewhere, pay attention and keep watching it.

Do not control your breath. You just observe nature as she is - know the sensation which you can feel 'as it is'.

Do not count breaths. You want to feel the sensation of air passing and not generate mental counting.

Do not visualise anything. You want to feel the sensation of air passing and not generate imagination.

As it is. The truth of this experience as it is. You want to experience reality as it is, so you notice an air sensation there, this is the reality, the truth as I am experiencing it. Nothing else. Nothing added. I just observe, 'this is breath sensation - I'm aware'.

The above quoted passage continues describing states of breath. It is a deep breath or a shallow breath, and you are aware that the breath is deep if it is deep, shallow if it is shallow. You may also have long breath or short breath, and it might move in one nostril or the other or both at the same time, it might be a cold breath in and a warm breath out - and from the feeling upon your nostril you know exactly what kind of breath it is. You are aware in the present real-lived-experience of the breath, the pure natural breath. Feeling, as it comes in; feeling, as it goes out.

Pure awareness of breath just as it is. Nothing more.

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Summary:

Seat yourself in your chosen location and try to feel air passing somewhere in the nostrils or around the entrance. Whatever you feel there, pay attention to that and continue to be aware.

Should your mind wander, you become aware, my mind wandered, it is true, and remember to continue meditation as before.

That is all. Add nothing. Your job is to be aware of the reality which is, and let nature do what it does.

If you practice this persistently, diligently and patiently for one hour every day that would be good. Two one hour practices are better. 1/2 an hour is minimum and at least three quarters.

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Last Note

It takes time. I estimate the above needs to be practiced for about 10 hours total to become well established (see definition of 'satipatthana' post #11). Then we can refine it another step.

I will be here daily to address comments or questions and give deeper explanations, but you will not understand what I say unless you practice. Unless you see for yourself you will have no reference for the things I later say (see post #3 on foundation of knowledge).

Until tomorrow, then, be happy.

[Gem]

Originally Posted by sky123

' Bore you with Buddhism ' on a Thread for Buddhism I find is very rude and a little discouraging. I would never go to my Local Buddhists Sangha and tell other members that I wouldn't bore them with Buddhism when discussing Buddha's Teachings.....

I encourage everyone to research any point of interest, and follow along with the text as I discuss practicalities of the satipatthana sutta.

You have misquoted me saying 'Bore you with Buddhism'. I said 'I don't want bore you with lots of Buddhism'. The extent of background I do for each post far too much to be included here. That's why I make brief explanations and encourage others to do their own research. In my mind, even the overviews I post are quite excessive for this forum context. I mean, it took me 10 pretty long posts of introductory points before I even started discussing the practical applications of the satipatthana sutta itself!

It is a lot. I go to a lot of trouble to be very thorough; including important foundations, preliminaries and the traditional requests, and although that would seem excessive and irrelevant to most, it results in a well structured thread which is carefully thought through; so now I have finally started talking about practical applications of the satipatthana itself, I can reference back to the many introductory posts, as you see I have done, so people do not miss out on those foundations.

The thread is all about dhamma as per Gotama the Buddha, but the discourse here is not for Buddhists per-se. It is a discussion of universal dhamma which is true for all people of any religion, culture, tradition or background - even Buddhists.

I have provided a link to the satipatthana sutta I am using, and encouraged people to follow along. From here on, this thread will quote the satipatthana sutta part by part, in its entirety, and discuss how it is applied to the practice of mindful meditation.

The thread will move slowly to allow time for the practice to be established. The first discussion on anapanasati (breath awareness) method is posted prior to this post. Should you have comments or questions which relate to your own practice, I'm happy to talk about that. Each day I will say some small thing which may aid meditation, as it does for me, and from now on I won't be discussing anything which isn't directly effective in enhancing mindful meditation practice.

Please follow this discussion on practical applications of the satipatthana sutta. It will be a detailed talk on the nuances of this practice and most likely be of some benefit to you; encourage your continued refinement, bring up reminders, raise new things not considered before, and in other ways as well it should be beneficial.

I carefully put a lot of work into this thread, for my own benefit so I might benefit others, so I have to be conscious in all that's 'right' and remain true to my deeper wish that all living things are happy.

[sky]

Originally Posted by Gem

I encourage everyone to research any point of interest, and follow along with the text as I discuss practicalities of the satipatthana sutta.

You have misquoted me saying 'Bore you with Buddhism'. I said 'I don't want bore you with lots of Buddhism'. The extent of background I do for each post far too much to be included here. That's why I make brief explanations and encourage others to do their own research. In my mind, even the overviews I post are quite excessive for this forum context. I mean, it took me 10 pretty long posts of introductory points before I even started discussing the practical applications of the satipatthana sutta itself!

It is a lot. I go to a lot of trouble to be very thorough; including important foundations, preliminaries and the traditional requests, and although that would seem excessive and irrelevant to most, it results in a well structured thread which is carefully thought through; so now I have finally started talking about practical applications of the satipatthana itself, I can reference back to the many introductory posts, as you see I have done, so people do not miss out on those foundations.

The thread is all about dhamma as per Gotama the Buddha, but the discourse here is not for Buddhists per-se. It is a discussion of universal dhamma which is true for all people of any religion, culture, tradition or background - even Buddhists.

I have provided a link to the satipatthana sutta I am using, and encouraged people to follow along. From here on, this thread will quote the satipatthana sutta part by part, in its entirety, and discuss how it is applied to the practice of mindful meditation.

The thread will move slowly to allow time for the practice to be established. The first discussion on anapanasati (breath awareness) method is posted prior to this post. Should you have comments or questions which relate to your own practice, I'm happy to talk about that. Each day I will say some small thing which may aid meditation, as it does for me, and from now on I won't be discussing anything which isn't directly effective in enhancing mindful meditation practice.

Please follow this discussion on practical applications of the satipatthana sutta. It will be a detailed talk on the nuances of this practice and most likely be of some benefit to you; encourage your continued refinement, bring up reminders, raise new things not considered before, and in other ways as well it should be beneficial.

I carefully put a lot of work into this thread, for my own benefit so I might benefit others, so I have to be conscious in all that's 'right' and remain true to my deeper wish that all living things are happy.

' I said 'I don't want bore you with lots of Buddhism'.'


Very rude.... People who are interested in learning / practicing Buddhism wouldn't be bored. You don't go to your local Sangha to learn how to play golf.... you go to learn about Buddhism.

[Gem]

Hello and Welcome.

I know I talked for several posts about preliminary issues, traditional requests and stuff, so your patience and attention are admirable.

Yesterday, in post #16, I finally got around to quoting the satipattana sutta and outlining its application to mindfulness. I know I took a long time to get around to that, but in keeping with Buddhist tradition, I thought it best to cover the preliminaries to enable informed consent or willingness before expressing the formal requests. It's the done thing.

I hope post #16 inspired you to set up your meditation space and commence practice. Only with practice is it beneficial.

I feel that another day is needed to adjust in the meditation space and become familiar with initial breath meditation. The dhamma and practice work together, so more opportunity for establishing the practical is probably for the best (post #11 is also relevant).

Feel free to comment or question, and until tomoz, be happy.

[Gem]

Respected meditators, this post only repeats the practical parts of previous posts.

It is two days since I quoted the satipatthana and discussed its application to breath awareness. I hope this has given you adequate opportunity to set up your meditation space an commence breath meditation.

If you have not set up a meditation place and commenced, no worries, because I think a bit more time for acclimitasing to the initial stage - getting used to posture, mucking about with your cushions and seeing what ananpanasati is like - would be for the best.

Today I'm just going to cut and paste what I said already that relates specifically to breath meditation (just so there is a single reference point for it). See below:

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The purpose of the meditation as stated by Gotama the Buddha:

"This is the one and only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realisation of nibbāna" (post #11).

The 'way' to observe is explained as: "ardent with awareness and constant thorough understanding of impermanence... having removed craving and aversion towards the world" (post #11).

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Begin to Practice Anapanasati Meditation (post #16)

Having created your place for meditation, sit cross legged and upright in a relaxed way, and make yourself comfortable enough so that you can remain in that posture for a long period.

Take a minute to arrange your cushions most comfortably and become settled.

Once settled, continue to breath normally with awareness that you are breathing, and try to feel some sensation caused by the moving air somewhere in your nostrils or around the entrance of them. When you feel the air moving somewhere, pay attention and keep watching it.

Do not control your breath. Just know the sensation which is, 'as it is'.

Do not count breaths. You want to feel the sensation of air passing and not generate mental counting.

Do not visualise. You want to feel the sensation of air passing and not generate imagination.

You want to experience reality as it is, so you notice an air sensation: this is the the truth as I am experiencing it. Nothing added. Just observe - breath sensation.

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Summary (post #16)

Sit in your meditation place and try to feel air passing somewhere in the nostrils or around the entrance. Pay attention to the feeling and continue to be aware.

Should your mind wander, you become aware, my mind wandered, it is true, and simply continue meditation as before.

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Practice persistently, diligently and patiently for one hour a day. Two one hour practices are better, 1/2 an hour is minimum and at least three quarters.

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The above merely repeats and condenses the most practical parts of this thread. Nothing new here.

Please take the opportunity to commence and/or refine mindful practice.

Much happiness.