Ideas realized
Cattāriariya-saccāni (The Four Noble Truths)
dukkha (truth of suffering)
tanhā (truth of attachment)
nirodha (truth of renunciation)
magga (truth of the path):
sammā-ditthi (right view)
sammā-sankappa (right intent)
sammā-vacca (right speech)
sammā-kammanta (right action)
sammā-ājīva (right livelihood)
sammā-vāyāma (right effort)
sammā-sati (right mindfulness)
sammā-samādhi (right concentration)
May I realize,
That of any measurable quantity
I am empty,
And thus
May I realize,
The immeasurable qualities
Of inherent Buddha Nature.
Days of the Dead observances
(Eve of Oct. 14, Observance 15-31)
National Geographic journal covers for birth-months of author, daughter and son.
In fractal, fractal intertwined. As to become, as so behind. With singular aim, a cosmic bow, Intent as above, so below. A spectrum of white, Harmonic cosmic blue, Illuminating clear light that is inner 'you.'
Ānāpānasati Sutta – Majhimma Nikāya 118
“Ānāpānasati (mindfulness of breathing) developed and repeatedly practiced, is of great fruit, of great benefit; mindfulness of breathing developed and repeatedly practiced, perfects the four foundations of mindfulness; the four foundations of mindfulness, developed and repeatedly practiced, perfect the seven enlightenment factors; the seven enlightenment factors, developed and repeatedly practiced, perfect clear vision and deliverance.”
A. Contemplation of body
Breathing in long, know, “I breathe in long”; or breathing out long, know, “I breathe out long.”
Breathing in short, know, “I breathe in short”; or breathing out short, know, “I breathe out short.”
“‘Experiencing the whole body I shall breathe in,” train thus; “‘Experiencing the whole body I shall breathe out” train thus.
“Calming the body formations I shall breathe in,” train thus; “Calming the body formations I shall breathe out,” train thus.
B. Contemplation of feeling
“[Experiencing rapture] I shall breathe in,” train thus; “[Experiencing rapture] I shall breathe out,” train thus.
[Experiencing bliss]
[Experiencing the mental formations]
[Calming the mental formations]
C. Contemplation of mind
“[Experiencing the mind] I shall breathe in,” train thus; “[Experiencing the mind] I shall breathe out,” train thus.
[Gladdening the mind]
[Concentrating the mind]
[Liberating the mind]
D. Contemplation of phenomena
“[Contemplating impermanence] I shall breathe in,” train thus; “[Contemplating impermanence] I shall breathe out.” train thus.
[Contemplating fading away]
[Contemplating cessation]
[Contemplating relinquishment]
A. Abide contemplating body in body, ardent, clearly comprehending, mindful, having put away covetousness and grief regarding the world.
This is a certain body among bodies, namely, the breath.
On that occasion abide contemplating body in body, ardent, clearly comprehending, mindful, having put away covetousness and grief regarding the world.
B. Abide contemplating feelings in feelings, ardent, clearly comprehending, mindful, having put away covetousness and grief regarding the world.
This is a certain feeling among feelings, namely, the complete attention to in-breathing and out-breathing.
C. Abide contemplating mind in mind, ardent, clearly comprehending, mindful, having put away covetousness and grief regarding the world.
There is no development of mindfulness of breathing in one who is forgetful and does not clearly comprehend.
D. Abide contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having put away covetousness and grief regarding the world.
Having seen with understanding what is the abandoning of covetousness and grief, become one who looks on with complete equanimity. On that occasion abide contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having put away covetousness and grief regarding the world.
Thus abide contemplating [body in body | feeling in feelings | mind in mind | phenomena in phenomena]; ardent, clearly comprehending, mindful, having put away covetousness and grief regarding the world- unremitting mindfulness is established, and established it arouses the mindful enlightenment factors:
Develop the enlightenment factors [1 to 7] dependent on seclusion, on fading away, in cessation, resulting in relinquishment.
Thus developed, thus repeatedly practiced, the seven factors of enlightenment perfect clear vision and deliverance.
Thus said the Blessed One.
Bibliography: Mindfulness of Breathing. 1964. Translated by Bhikkhu Ñānamoli
Satipatthāna Suttas (Dīgha Nikāya 22; Majhimma Nikāya 10)
“[Satipatthana (foundations of mindfulness)] is the direct path for purifying beings, for overcoming sorrow and lamentation, for vanquishing pain and distress, for attaining the right approach, for realizing Nibbāna (Pali. Sanskrit: Nirvana), namely, the four applications of mindfulness.”
“What are the four?”
Contemplating [1. body in body] , ardent, clearly comprehending and mindful, having overcome, in this world, covetousness and grief.
[2. feelings in feelings]
[3. consciousness in consciousness]
[4. phenomena in phenomena]
Kāyanupassanā – (contemplation of body)
Mindfulness of:
Iriyāpatha (four postures):
Going
Standing
Sitting
Lying
Satisampajañña (clarity of consciousness).
Clear consciousness:
In going, coming; in looking forward, backward; in bending stretching of body; in eating, drinking, chewing, tasting; in discharging excrement and urine; in walking, standing, sitting, falling asleep, waking; in speaking, keeping silent
Kayagatāsati/asubha (thirty-two body parts)
(1 to 5) hairs of head, hairs of body, nails, teeth, skin (6 to 10) flesh, sinews, bones, marrow, kidneys, (11 to 15) heart, liver, diaphragm, spleen, lungs (16 to 20) intestines, mesentery, stomach, excrement, brains* (21 to 26) bile, phlegm, pus, blood, sweat, fat (27 to 32) tears, skin-grease, spittle, nasal mucus, oil of the joints, urine
Dhātuvavatthāna (four elements)
Pathavī-dhātu (Earth/solid)
Apo-dhātu (Water/fluid)
Tejo-dhātu (Fire/heat)
Vāto-dhātu (Wind/motion)
Sivathika (nine cemetery meditations)
Vedanānupassanā (contemplation of feelings)
Mindfulness of:
Kāyikā sukhā-vedanā = sukhā
(bodily agreeable feelings = bliss)
Kayikā dukkhā -vedanā = dukkhā
(bodily disagreeable feelings = unfulfilling/suffering)
Cetasikā sukhā-vedanā = somanassa
(mentally agreeable feelings = glad- mindedness)
Cetasikā dukkhā-vedanā = domanassa
(mentally disagreeable feelings = sad-mindedness)
Adukkha-m-asukhā vedanā = upekkha
(indifferent or neutral feelings = equanimity)
Cittānupassanā (contemplation states of consciousness)
Mindfulness of:
Consciousness with lust, without lust, … with hate, without hate, … with ignorance, without ignorance, … cramped or distracted, … developed or undeveloped, … surpassable or unsurpassable, concentrated or not concentrated, liberated or not liberated
Dhammānupassanā (contemplation of phenomena/mind-objects)
Nīvarana (five hindrances to Nibbāna)
Kāmacchamda (sensual desire)
Vyāpāda (ill will)
Thīna-middha (slouth, torpor)
Uddhacca-kukkucca (restlessness, scruples)
Vicikcchā (skeptical doubt)
Khanda (five aggregates of existence)
Rūpa-kkhandha (corporeality group)
Vedanā-kkhandha (feeling group)
Sañña-kkhandha (perception group)
Sankhāra-kkhandha (mental-formation group)
Viññāna-kkhandha (consciousness group)
Āyatana (twelve bases of mental activity)
Visual organ, visible object; auditory organ, sound object; olfactory organ, odor object; gustatory organ, taste object; tactile organ, tactile object; consciousness, mind-object
Samyojana (ten fetters)
Personalty-belief, sceptic doubt, clinging to rule and rituals, sensuous craving, ill will, craving for material existence, craving immaterial existence, conceit, restlessness, ignorance
Bojjhanga (seven factors of enlightenment)
Sati (mindfulness)
Dhamma vicaya (investigation of nature of reality)
Vīriya (energy)
Pīti (rapture)
Passaddhi (tranquility)
Samadhi (concentration)
Upekkhā (equanimity)
Cattāriariya-saccāni (The Four Noble Truths)
This is suffering: All forms of existence are unsatisfactory subject to suffering (dukkha)
This is the origin of suffering: All suffering and reconceptualization is produced by desire (tanhā)
This is the cessation of suffering: Extinction of ignorance and desire (driven by greed and hate). Nibbāna
This is the way to attain Nibbāna (cessation of suffering): The Noble Eightfold Path (atthangiks-magga):
Samma-ditthi (Right view)
samma-sankappa (Right intent)
Samma-vācā (Right speech)
Samma-kammanta (Right action)
Samma-ājīva (Right livelihood)
Samma-vāyāma (Right effort)
Samma-sati (Right mindfulness)
Samma-samādhi (Right concentration)
“Thus live contemplating [body in body] internally, or live contemplating [body in body] externally, or contemplating [body in body] internally and externally.” Thus live contemplating:
[feelings in feelings]
[consciousness in consciousness]
[phenomena in phenomena]
“Live contemplating origination things in the [body] , or contemplating dissolution things in the [body] or contemplating origination and dissolution things in the [body]. Or establish mindfulness with the thought ‘[body] exists’ to the extent necessary for just knowledge and remembrance, and live independent and cling to naught in the world. Thus live contemplating [body] in [body]” Thus live contemplating:
[feelings]
[consciousness]
[phenomena]
“This is the only way for the purification of beings, for overcoming sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbāna, namely the Four Arousings of Mindfulness.”
“Thus spoke the blessed one”.
Bibliography: The Way of Mindfulness, The Satipatthana Sutta 1949. Bhikku Soma and Cassius A. Pereira The Buddha’s Path to Deliverance. 2002. Nyanatiloka Thera Buddhist Dictionary, Manual of Buddhist Terms and Doctrines. 2019. Nyanatiloka Thera
Leviticus 23 3 “‘There are six days when you may work, but the seventh day is a day of sabbath rest, a day of sacred assembly. You are not to do any work; wherever you live, it is a sabbath to the Lord” Haləlūyāh