After significantly lessening the coarse afflictions caused by wrong speech, wrong action, and wrong livelihood, and greatly reducing disturbances in one's life by practicing guarding the sense doors, and practicing moderation in eating, one is ready for the next stage in the gradual training, the practice of Wakefulness.
Remember that all these practices are cumulative, meaning that you still practice Sila, Guarding the Sense Doors and Moderation in Eating at the same time that you practice Wakefulness.
If you are having incessant or disturbing thoughts, you are not yet ready for the practice of wakefulness
What is the Practice of Wakefulness?
The goal of Wakefulness practice is to lessen, and eventually tame the ingrained habit of getting lost in unwholesome states of mind, getting lost in one's thoughts and becoming overcome with desire, aversion, or ignorance.
Everyone who is not liberated is afflicted by past Karma, deeply ingrained behavioral patterns, which manifest as restlessness. Karma, in simple terms, is the volition or momentum created by past likes, dislikes, and intentions. That is, when one judges or labels something as either "good" or "bad," an intention is created in the mind to obtain or avoid it in the future, which then propagates into desires, views, states of mind, and habits regarding how one should live, act, and get happiness from the world.
The more these likes, dislikes, and intentions are reinforced, the more power or momentum they generate behind them, and the more desires, views, states of mind, and habits become ingrained in behavior.
This karmic momentum, unfulfilled desires and intentions cause restlessness in the mind. This restlessness manifests itself in agitation or stress.
The underlying cause of restlessness is ignorance, not understanding that lasting satisfaction cannot be obtained by chasing sensual pleasures or states of being. Ignorance is not seeing that the chasing of sensual pleasures and states of being, instead of bringing happiness, is actually the cause of stress and unhappiness in one's life.
The mind doesn't realize that it is the release of built-up stress, the letting go of trying to fulfill desires, that results in happiness. It is not the fulfillment of the desires themselves, which in reality will only result in additional stress sometime in the future.
Because desires for sensual pleasures and wanting to be have already become deeply ingrained habitual patterns, this causes continual restlessness.
Restlessness is the inability to settle the mind, resulting in inner turmoil, distraction, and a scattered mind. The mind becomes scattered among the various karmic volitional processes that are present, and depending on contact with the six senses, the mind grasps and clings to a pleasant or a neutral feeling in order to escape the restlessness, which then propagates into unwholesome thoughts and actions.
Because of wrong view, people try to relieve this agitation by chasing after sensual pleasures or states of being. This manifests in various ways. For example, wrong speech, mindless eating, entertainment, indulging in social media, intoxication or any activity where the mind can escape from present circumstances.
This obstructs progress towards liberation.
In the practice of Wakefulness, one should no longer be addressing these gross afflictions, as they have already been addressed in the practices of Sila, Guarding the Sense Doors, and Moderation in Eating.
In the practice of Wakefulness, one addresses more subtle forms of desire or aversion, such as getting lost in thoughts or unwholesome states of mind.
The practice of Wakefulness is "taming" the mind's behavioral patterns that are constantly grasping at something to escape this inner restlessness.
Grasping and clinging manifest themselves in various forms, such as unwholesome thoughts and views, mindless actions, craving for sensual pleasures, dullness, lethargy, and incessant judging.
The practice of Wakefulness involves becoming aware of the grasping and clinging to desires and aversions, and the resulting mental states, so that the mind can be "tamed" or "weaned" from continually depending on grasping and clinging to escape underlying restlessness.
In simple terms, we need to become mindful at all times of our mind states, anticipate what we are about to speak, what we are about to do, in order to ensure that our thoughts and actions do not result in unwholesome mind states and harmful actions.
If any unwholesome thoughts do arise, we abandon them and develop skillful ones. Wakefulness must be developed and practiced at all times and in all possible circumstances. The more we practice in daily life, the faster the mind becomes free of unwholesome thoughts, free of obstructions, becomes liberated.
Right Effort
The practice of wakefulness is developing Right Effort, which involves abandoning unwholesome states of mind and developing wholesome ones. The objective is a mind that is alert, diligent, and clear, devoid of distractions, and suitable for practicing and performing tasks effectively.
The practice of wakefulness or Right Effort further reinforces Right View, Right Intention, Right Speech, Right Action, and Right Livelihood.
For example, the 'power' behind Right Intention is further strengthened every time effort is made to fulfill a wholesome intention. Additionally, increased mindfulness and alertness result in a mind that becomes more single-minded and can make better choices to fulfill those intentions, with attention less hampered or confused by constant thoughts, micromanaging, and excessive irrelevant judgments.
Increased mindfulness and alertness result in better, less delusional interactions with others.
In other words, we practice wakefulness by applying Right View, Right Intention, Right Speech, Right Action, Right Livelihood and Right Effort in all our interactions.
What is "Right Effort," just like the other parts of the Eightfold Path, will depend on individual circumstances and cannot be discerned based on preset principles.
Right Effort Effortlessness
Right Effort also involves understanding that Liberation or Nibbana is not attained by "striving" or "standing still." Just as an athlete needs to train to cross the finish line and win a competition, Right Effort involves establishing the right causes and conditions, through practice, so that one is effortlessly propelled into final liberation, not based on an act of will, but by creating the right causes and conditions and by the volition from Right Intention.
In other words, one uses Right Effort to build the right causes and conditions until the practice becomes effortless, and one can let go of everything.
Right Effort Wrong Effort
As covered before, greed is blindly chasing after attributes like wealth, fame, recognition, tastes, sights, etc., not paying attention to the underlying reality and the stress and unhappiness that this ignorance causes.
In the same way, practitioners following the Gradual Training can spend their whole lives chasing after attainments, meditative states, and relief from stress and suffering or other desirable "attributes"
For example, blinded by these attributes, they are disappointed or stressed when they cannot consistently obtain results. The more one tries in this way, the more stress and suffering increases.
One may listen to a Dhamma talk or read discourses with expectations of a certain outcome and develop aversion, when for example the information was not presented or given in the way it was expected.
Often, practitioners confuse desire itself with making an effort, and as a result, they don't have anything to show for this effort. Or they do make an effort, but the effort is not put into the right place. They have not understood that the Gradual Training is about renunciation and letting go. There is nothing to obtain or achieve; it is the letting go of desire and aversion.
In other words, chasing after expectations blinds one from seeing the causes and conditions required for obtaining liberation, causing stress and dissatisfaction as this lack of clear seeing obstructs progress along the path. Instead of paying attention to doing the practice correctly, one is focused on the outcome, which is greed.
One cannot attain liberation by desiring a certain outcome, as this would be grasping and clinging. One has to let go of everything. Right Effort is putting all effort into building the right causes and conditions. Only when the right causes and conditions are in place and the volition or "power" from Right Intention is fully established, along with Right Mindfulness and Right Concentration, is one effortlessly propelled to liberation.
Wakefulness Appropriate Attention
Wakefulness and Right Effort depend on appropriate attention.
In the practice of Guarding the Sense Doors, appropriate attention involves being aware of how the mind makes contact with the objects of the world, and protecting oneself from any contact that might lead to greed, aversion, and delusion.
In the practice of Moderation in Eating, appropriate attention entails paying attention to how the mind indulges in food.
In the Practice of Wakefulness, appropriate attention involves keeping track of how the mind's attention moves from one object to another and the mind states that result, for example getting lost in thoughts, overcome with desire, aversion and ignorance.
Because ingrained restlessness causes constant grasping and clinging, when trying to purify the mind, there is a tendency for attention to get stuck, cling to, and interact with objects in attention, leading to an increase in their frequency.
For example, when one has aversion to, and is fixated trying to get rid of a thought, this is inappropriate attention. One has to instead see that the aversion is the clinging, and let go of the aversion itself.
Appropriate attention is letting go of desire and aversion in the act of paying attention. A liberated mind is naturally alert and peaceful; actively observing the body and mind all the time and expecting them to be a certain way is stressful, and the mind quickly becomes tired. Part of the practice of wakefulness is letting go of the incessant habit of judging, objectifying and making things that we pay attention to personal.
This requires paying attention to one's mind states and seeing the fabrication of a self-identity.
Appropriate attention is learning to abide in the effortless, peaceful, "knowing" inherent in consciousness and not grasping and taking anything personally.
Wakefulness Practice in the Modern World
Unlike the Tathagata's disciples living simple lives in isolation 2600 years ago, it can be challenging for people in modern times to devote themselves fully to the gradual training.
The solution is, on one hand, to simplify one's life to the minimum and turn this minimum into a practice. On the other hand, it is to use the rest of the available free time to practice according to the gradual path.
In order to be able to practice as much as possible, it might be useful to divide one's time into different categories and practice accordingly. For example:
If you have work or other responsibilities that require full attention, then you can make these tasks part of your practice. You can do this by applying the Eight-Fold Path:
Right View: Analyzing each task for possible stress, understanding it's cause, and being intent on Renunciation using the Eight-Fold path.
Right Intention: Setting the intention to do the task as efficiently or as best as possible, while not getting entangled in interactions that will lead to unwholesome states of mind.
Right Speech, Right Action, and Right Livelihood: Interacting with others in such a way as not to cause harm or entangle yourself in "The World.", which will result in lingering unwholesome thoughts.
Right Effort: Abandoning any unwholesome intentions, speech, actions, and thoughts and bringing the mind back to doing the task at hand.
Right Mindfulness and Right Concentration: When one is free of unwholesome thoughts and is single-minded, doing a task to the best of their ability, Mindfulness and Concentration result automatically.
Applying the Eight-Fold Path to work or other tasks not only makes one more efficient and successful, but it also reduces the likelihood of being disturbed by circumstances or people, leading to greater happiness. This happiness positively reinforces and influences one's Wakefulness Practice by becoming free of lingering disturbing thoughts that lead to unwholesome mind states.
For tasks or routines that require less attention but have a lot of movement, the practice of wakefulness involves putting full attention and real-time awareness into one's movements, without getting attached to any sensations, feelings, or thoughts.
This is very similar to the practice of mindfulness in all poses.
Other tasks, like driving a car, walking, standing in line, etc., can easily be adapted to one of the practices of mindfulness.
To really make progress on the path, one will need to dedicate as much time as possible to the practice of Wakefulness.
Wakefulness Overview of the Practice
Practicing wakefulness begins by maintaining the single-minded intention to keep the mind stable, centered, unified, and anchored in the body and mind. Keeping the mind unobstructed, not getting lost in thoughts or engaging in any mindless actions.
In other words, it means keeping track of where the mind's attention moves from one moment to the next, and using Right Effort to catch oneself as soon as one gets lost in thoughts or unwholesome mind states. Instead, we incline the mind to wholesome thoughts.
The Tathagata explains how to divide thoughts into two kinds of thoughts, wholesome and unwholesome.
MN19 — Two Kinds of Thought Sutta
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
There, the Blessed One addressed the disciples:
Disciples.
Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said:
Before my Enlightenment when I was still an unenlightened Bodhisatta, it occurred to me: Why don't I divide my thoughts into two parts?
So I set on one side thoughts of sensual desire, thoughts of ill will, and thoughts of cruelty; and I set on the other side thoughts of renunciation, thoughts of non-ill will, and thoughts of non-cruelty.
As I dwelt thus, vigilant, ardent, and resolute, a thought of sensual desire arose in me. I understood thus: This thought of sensual desire has arisen in me. It leads to my own affliction, to others affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.
When I considered: It leads to my own affliction, it subsided in me; when I considered: It leads to others affliction, it subsided in me; when I considered: It leads to the affliction of both, it subsided in me; when I considered: It obstructs wisdom, causes difficulties, and leads away from Nibbāna, it subsided in me.
Whenever a thought of sensual desire arose in me, I abandoned it, removed it, did away with it.
As I dwelt thus, vigilant, ardent, and resolute, a thought of ill will... a thought of cruelty arose in me.
I understood thus: This thought of cruelty has arisen in me. It leads to my own affliction, to others affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.
When I considered: It leads to my own affliction, it subsided in me; when I considered: It leads to others affliction, it subsided in me; when I considered: It leads to the affliction of both, it subsided in me; when I considered: It obstructs wisdom, causes difficulties, and leads away from Nibbāna, it subsided in me.
Whenever a thought of cruelty arose in me, I abandoned it, removed it, did away with it.
Whatever a disciple frequently thinks and ponders upon, that will become the inclination of his mind.
If a disciple frequently thinks and ponders upon thoughts of sensual desire, he has abandoned the thought of renunciation to cultivate the thought of sensual desire, and then his mind inclines to thoughts of sensual desire.
If a disciple frequently thinks and ponders upon thoughts of ill will... upon thoughts of cruelty, he has abandoned the thought of non-cruelty to cultivate the thought of cruelty, and then his mind inclines to thoughts of cruelty.
Just as in the last month of the rainy season, in the autumn, when the crops thicken, a cowherd would guard his cows by striking them on this side and that with a stick to control and guard them, for what reason? Because he sees that he could be subject to punishment, imprisonment, loss, or blame.
In the same way I saw the danger in unwholesome states and the benefit in wholesome states.
Thus, as I dwelt vigilant, ardent, and resolute, a thought of renunciation arose in me. I understood thus: This thought of renunciation has arisen in me. It does not lead to my own affliction, or to others affliction, or to the affliction of both; it aids wisdom, does not cause difficulties, and leads to Nibbāna.
Whether I thought and pondered upon it by night or by day, I saw no danger that might come from it.
However, by thinking and pondering upon it too much, my body became tired, and when the body is tired, the mind becomes disturbed. When the mind is disturbed, it is far from concentration.
So I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. Why? So that my mind should not be disturbed.
While dwelling diligently, ardently, and resolutely, thoughts of non-ill will ... and thoughts of non-harming arise. Thus, I understand: This thought of non-harming has arisen in me. It leads neither to self-harm, nor to the harm of others, nor to the harm of both. It contributes to wisdom, does not cause agitation, and leads to Nirvana.
Even if I were to think and ponder upon it night and day, I see no danger that could arise from it. Even if I were to think and ponder upon it day and night, I see no danger that could arise from it. However, if I were to think and ponder upon it too long, my body would become tired. When the body is tired, the mind becomes disturbed. When the mind is disturbed, it is far from concentration. Therefore, I internally settle, compose, unify, and concentrate my mind. Why? So my mind does not become disturbed.
Whatever a disciple frequently thinks and ponders upon, that will become the inclination of his mind. If a disciple frequently thinks and ponders upon thoughts of renunciation, he abandons thoughts of sensuality, makes thoughts of renunciation frequent, and his mind inclines towards thoughts of renunciation.
If a disciple frequently thinks and ponders upon thoughts of non-ill will ... and non-harming, he abandons thoughts of harming, makes thoughts of non-harming frequent, and his mind inclines towards thoughts of non-harming. Just as in the last month of the hot season, when all the crops have been gathered in, a cowherd would only need to watch over his cows: These are cows. Similarly, it was only necessary to be mindful: These are states. My energy was aroused without slackening, mindfulness was established without confusion, the body was tranquil without agitation, the mind was concentrated and unified.
Thus, I secluded from sensual pleasures, secluded from unwholesome states, entered and dwelled in the first jhana, which includes applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, I entered and dwelled in the second jhana, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration.
With the fading away of rapture, I dwelled equanimous, mindful, and clearly knowing, experiencing pleasure with the body, I entered and dwelled in the third jhana, of which the noble ones declare, He is equanimous, mindful, one who dwells happily. With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered and dwelled in the fourth jhana, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
Thus, with the mind concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, workable, established, and having gained imperturbability, I directed it to the knowing of the recollection of past lives. I recollected my manifold past lives, that is one birth, ... with features and details. This was the first knowing I attained in the first watch of the night; ignorance was destroyed, knowing arose; darkness was destroyed, light arose, as happens in one who is diligent, ardent, and resolute.
With the mind concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, workable, established, and having gained imperturbability, I directed it to the knowing of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.
This was the second knowing I attained in the middle watch of the night; ignorance was destroyed, knowing arose; darkness was destroyed, light arose, as happens in one who is diligent, ardent, and resolute. With the mind concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, workable, established, and having gained imperturbability, I directed it to the knowing of the destruction of the taints. I directly knew as it actually is, This is suffering, This is the origin of suffering, This is the cessation of suffering, This is the way leading to the cessation of suffering. These are the taints, This is the origin of the taints, This is the cessation of the taints, This is the way leading to the cessation of the taints.
I understood, This is the path leading to the cessation of taints as it really is. As I was thus knowing, thus seeing, my mind was liberated from the taint of sensual desire, liberated from the taint of being, liberated from the taint of ignorance. With liberation, there was the knowing, It is liberated. I directly knew: Birth is ended, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. This was my knowing in the last watch of the night; ignorance was destroyed; knowing arose; darkness was destroyed; light arose: as happens in one who is diligent, ardent, and resolute.
Suppose in a forest wilderness there was a great stretch of water and a large herd of deer lived dependent on it. Then a certain person appeared desiring their harm, welfare, and security. He would close off the safe and good path that was pleasant to walk on, and he would open up a false path, and he would set out a decoy and a dummy. Thus, the large herd of deer might later come to ruin and disaster.
But suppose another person appeared desiring their good, welfare, and security. He would open up the safe and good path that was pleasant to walk on, and he would close off the false path, and he would remove the decoy and the dummy. Thus, the large herd of deer might later come to growth, increase, and fulfillment. This simile was made by me for the sake of conveying a meaning.
This is the meaning: The great stretch of water refers to sensual pleasures, disciples. The large herd of deer refers to beings, disciples. The person desiring their harm refers to Māra the Evil One, disciples. The false path refers to the wrong eightfold path, that is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. The decoy refers to delight and lust, disciples. The dummy refers to ignorance, disciples. The person desiring their good refers to the Tathāgata, the Arahant, the Perfectly Enlightened One, disciples. The safe and good path that is pleasant to walk on refers to the noble eightfold path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
Thus the safe and good path that is pleasant to walk on has been opened up by me, the false path has been closed off, the decoy has been removed, and the dummy has been destroyed. What should have been done for the disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, disciples. Here are the roots of trees, here are empty huts. Meditate do not be negligent, lest you regret it later. This is our instruction to you.
This is what the Blessed One said. Delighted, the disciples rejoiced in what the Blessed One had said.
As one progresses and infrequently gets lost in thought, one can further "tame" the mind by giving it a more subtle object to pay attention to. One can practice "mindfulness of the body" using one of the mindfulness practices below.
As one becomes more mindful and alert and is able to abide in the breath or body continually, one can utilize a number of skillful visualization techniques and perceptions, such as mindfulness of death, visualization of the four elements, and contemplation of body parts, to cleanse oneself of unwholesome perceptions, thoughts, and ingrained memories.
The practice of wakefulness involves using one of these different mindfulness practices depending on what the mind requires at that time.
For example, if the mind is overcome by lust for sensual desires, we can practice mindfulness of the unattractive. If the mind is overwhelmed with hatred or aversiveness, we can cultivate goodwill. If the mind is agitated, we can calm it through mindfulness of the breath. If the mind is full of conceit, we can cultivate mindfulness of impermanence. If it is dull, we can use mindfulness of death and other methods.
Keep in mind that the goal is not to do every one of these practices or master the practices themselves, it is to find the practices that help you let go of clinging to the Five Aggregates, to let go of greed, aversion and delusion.
SN47.8 — Sūdasutta
Just as a foolish, incompetent, and unskilled cook might present a king or a royal minister with soups of various kinds: sour, bitter, pungent, sweet, solid, non-solid, salty, and unsalty.
That foolish, incompetent, and unskilled cook does not pick up on his master's preference:
Today my master prefers this kind of soup, he favors this, he takes a lot of this, he praises the flavor of this.
Today my master prefers sour soup, he favors sour, he takes a lot of sour, he praises the flavor of sour. Or bitter... pungent... sweet... solid... non-solid... salty... unsalty soup my master prefers today, he favors unsalty, he takes a lot of unsalty, he praises the flavor of unsalty.
That foolish, incompetent, and unskilled cook neither gains clothes, nor wages, nor gifts. Why is that? Because that foolish, incompetent, and unskilled cook does not pick up on his master's preference.
Similarly a certain foolish, incompetent, and unskilled disciple dwells contemplating the body in the body, ardent, fully aware, mindful, having put away covetousness and grief for the world.
While he dwells contemplating the body in the body, his mind does not become concentrated, his defilements are not abandoned. He does not pick up on that sign.
Contemplating feelings in feelings... mind in mind... phenomena in phenomena, ardent, fully aware, mindful, having put away covetousness and grief for the world.
While he dwells contemplating phenomena in phenomena, his mind does not become concentrated, his defilements are not abandoned. He does not pick up on that sign.
That foolish, incompetent, and unskilled disciple neither gains happiness in the present life nor does he gain mindfulness and full awareness. Why is that? Because that foolish, incompetent, and unskilled disciple does not pick up on the sign of his own mind.
Just as a wise, competent, and skilled cook might present a king or a royal minister with soups of various kinds: sour, bitter, pungent, sweet, solid, non-solid, salty, and unsalty. That wise, competent, and skilled cook picks up on his master's preference:
Today my master prefers this kind of soup, he favors this, he takes a lot of this, he praises the flavor of this.
Today my master prefers sour soup, he favors sour, he takes a lot of sour, he praises the flavor of sour. Or bitter... pungent... sweet... solid... non-solid... salty... unsalty soup my master prefers today, he favors unsalty, he takes a lot of unsalty, he praises the flavor of unsalty. That wise, competent, and skilled cook gains clothes, wages, and gifts. Why is that?
Because that wise, competent, and skilled cook picks up on his master's preference. Similarly a certain wise, competent, and skilled disciple dwells contemplating the body in the body, ardent, fully aware, mindful, having put away covetousness and grief for the world.
While he dwells contemplating the body in the body, his mind becomes concentrated, his defilements are abandoned. He picks up on that sign.
Contemplating feelings in feelings... mind in mind... phenomena in phenomena, ardent, fully aware, mindful, having put away covetousness and grief for the world. While he dwells contemplating phenomena in phenomena, his mind becomes concentrated, his defilements are abandoned.
He picks up on that sign. That wise, competent, and skilled disciple gains happiness in the present life and gains mindfulness and full awareness. Why is that?
Because that wise, competent, and skilled disciple picks up on the sign of his own mind.
At the beginning of wakefulness practice one simply pays attention to how the mind moves from one mind state to another, without making judgements, letting go of expectations, and not getting lost in thoughts. In other words just pay attention.
Many people have expressed that they don't know how to grasp the concept of "paying full attention". They often feel either confused, overly nervous, or deliberate, often unable to use the right amount of effort.
But actually, it's very simple. If you have ever attended elementary school, then mastering the key points of paying attention is a piece of cake. If you know how to walk, then paying attention is a piece of cake.
Why do people find it difficult? Perhaps it is because it is associated with the ultimate goal of liberation, so they believe it must be an extraordinary behavior. Or perhaps it is because in the process of paying attention, one discovers various phenomena and a multitude of details, which in turn contain profound truths.
To achieve liberation, it is essential to understand these phenomena, details, and principles. However, all of this is just wisdom that gradually accumulates on its own as passive information is acquired during the process of attention.
Many people mistakenly believe that the purpose of attention is to acquire wisdom. So, often in the process of paying attention, active effort to uncover wisdom is involved, leading to tension and unanswered doubts.
But actually, as mentioned earlier, when we were in elementary school, teachers and parents would constantly repeat the sentence: "pay attention and listen" in class. When you just learned to walk, parents would often repeat a sentence: "Pay attention to the road".
And in terms of mindfulness, for example, "fully focusing on one's own feet, filled with enthusiasm, wholeheartedly and attentively, reflecting and discerning." This sentence can be simply expressed as: "Pay attention to your feet". It's just that simple.
If we pay attention in class, then we will naturally know what the teacher is saying. If we pay attention to the road while walking, then it will be easy to spot puddles, stumbling stones, banknotes, and dog excrement on the road.
Similarly, if we pay attention to our feet, we can clearly understand when they are lifted, pushed, or placed, when they are moving or not moving, when they are moving forward or backward, and so on. It's just that simple.
However, if you overcomplicate things, then it becomes troublesome.
For example, when your parents say to pay attention to the road, where should you pay attention? Is it the left or right? The middle? The ground or the front? If it's the front, how far? One meter or two meters? Should you just look without thinking or think while looking? Should you stare or just glance? Should you stop at looking or analyze carefully what you see? And so on and so forth. As a result, you will soon be unable to walk.
For example, the teacher tells you that in order to learn, you need to pay attention in class, as a result you really try and put in a lot of effort and as soon as your teacher talks, instead of continuing to pay attention, you question those very first words.
In this case, the student doesn't understand that the way to acquire knowledge is to pay attention and listen, and the accumulated content of what they hear becomes knowledge over time.
In the same way, the practices of Wakefulness and the Four Foundations of Mindfulness are actually much easier than going to school, you just need to pay attention.
For example the Four Foundations of Mindfulness has only four subjects: the body, feelings, mind, and phenomena. And you only need to study one subject at a time.
Even better, there is no homework and no exams. Seeing this, even if you have never been exposed to the Four Foundations of Mindfulness before, you have now grasped the most essential concepts within the Four Foundations of Mindfulness. Apart from this, everything else is just minor details.
Luangpor Teean's Sati Meditation
Today, we shall talk about how to end dukkha, stress and suffering, according to Buddhism. The Buddha taught that each of us could come to the very important point of the cessation of dukkha. So, I shall talk about a simple and direct method of practice according to my own experience. I can assure you that this method can really release you from dukkha.
When we talk about a method to end dukkha, the words are one thing and the practice is quite another. The method of practice is a method of developing sati or awareness in all positions: standing, walking, sitting, and lying. This practice has frequently been called satipatthana or the grounds of awareness, but whatever you call it, the point is to be aware of yourself. If you are aware of yourself, then delusion will disappear.
You should develop awareness of yourself by being aware of all your bodily movements, such as turning your hands, raising and lowering your forearms, walking forward and back, turning and nodding your head, blinking your eyes, opening your mouth, inhaling, exhaling, swallowing saliva, and so on. You must be aware of all of these movements, and this awareness is called sati. When you have awareness of yourself, the unawareness, which is called delusion, will disappear.
To be aware of the movements of the body is to develop sati. You should try to develop this awareness in every movement. When you are fully aware of yourself, there arises a certain kind of knowing in the mind that knows reality as it is. Next, we try to develop sati in all our movements in daily life. For example, when we make a fist or open it, we are aware of it. And when we are aware of all our movements, then not knowing, or moha, disappears by itself. When there is awareness of ourselves, there is no delusion. When we practice the developing of sati, doing awareness of ourselves, this awareness displaces delusion. When there is sati, delusion cannot arise. Actually, there is no anger – delusion – greed. Why not? As you are listening to me talking, how is your mind? Your listening mind is natural and free from anger – delusion – greed.
In developing sati in all our movements, we develop total awareness in the whole body. When thought arises, we see it, know it, and understand it. But in the case of common people, they are part of that thought, so they cannot see the thought. We must come out of it in order to see it clearly. When we see it, thought stops.
If we develop sati, then when thought arises we become aware of it, and it stops. The thought does not continue, because we are aware of it. It disappears because we have sati, samadhi (setting up the mind; steadiness of mind) and knowing all together at that moment. When thought arises we do not have to be a part of it. It will arise and disappear by itself. When there is sati, there is no delusion. When there is no delusion there is no anger – delusion – greed.
Whether we are students, teachers, parents, sons, daughters, policemen, soldiers or government officials, all of us can fulfill our responsibilities while practicing developing sati. Everybody can do their duty practicing developing sati. How? Since we do not sit with eyes closed, we can go on with our duties and see our mind at the same time.
Magga (the noble path) is the way of practice leading to the cessation of dukkha. The way of practice is to be aware of thought. Our body works according to our duties and responsibilities, but our mind must see thought. Dukkha arises and, because we do not see it, it conquers and enslaves us, it sits on our head and slaps our face, but if we can see it, know it and understand it, then it cannot defeat us.
Those who don't know try to stop anger – delusion – greed, they try to fight and suppress it, but one that knows just has sati to watch the mind and see thought.
When we move our hands we feel, and the awareness of this feeling is sati and when we have sati we are separate from thought and can see thought. You should not pay so much attention to the movement, but use sati to watch conceptual thought. Just passively see the thought; do not "stare" at it. When thought arises, let it pass away. Actually there is no moha. delusion arises when we are not aware.
When thought, suffering, or confusion arise, do not try to stop it, but observe it, and we will understand its nature. As soon as thought arises, sweep it away immediately and come to be with the awareness: thoughts, suffering, confused mind, they will go by themselves.
Any time that thought arises we know it, even while sleeping. When we move our body while sleeping we also know it. This is because our awareness is complete. When we see thought all the time, no matter what it thinks, we conquer it every time. Those that can see thought are near the current to nibbana (extinction of dukkha).
Some people misunderstand that "just paying attention" means "just be present." However, one who is "just present" will not learn very much. In class, a pupil has to be alert and curious in order to pick up every word spoken by the teacher.
Similarly, when practicing mindfulness of body positions, we also need to pay attention to body movements with alertness, curiosity, and attention to detail. Otherwise, we become complacent, and instead of seeing things as they are, we see an incomplete picture. This unawareness is where thoughts arise and propagate, leading to a lack of knowing.
For example, although everyone walks by alternately moving their left and right feet forward, the movements of different people during the process can vary greatly, and even the steps of the same person are not exactly the same. It is often said that there are no two identical leaves in the world, and the same can be said for walking.
When I start to walk from a standing position, I find that I first slightly move my hips back and lean my upper body slightly forward. Then, my upper body slightly turns to the right and back, bending my knees and lifting the heel of my left foot. I continue bending the knee until the toes leave the ground. After that, the upper body drives the left leg to rotate clockwise, then straightens the knee, and the foot has already moved forward a small distance. At this point, it lands steadily, and the left side of the upper body also moves forward. By then, the heel of the right foot has already been lifted...
The movements of each step are also not exactly the same; sometimes the upper body will swing back and forth a few times before moving forward, sometimes the heel will be lifted a few times before lifting the toes, sometimes the back will bend while walking, sometimes it will straighten while walking, sometimes looking up, sometimes looking down, etc.
Remember, the point of paying attention is not to analyze how you walk or in what order. The purpose of appropriate attention is to pay attention to see things as they are, without judgment or interacting and without missing any detail.
If you observe diligently like this for 1 minute, 2 minutes, or 5 minutes, then you have practiced mindfulness of the body for 1 minute, 2 minutes, or 5 minutes. Now, you just need to find a quiet place and walk back and forth in a straight line. Continue observing in this manner until your mind is fully paying attention, fully immersed in observing the various movements of the body.
During this time, you can pay attention to the movements of the whole body, or you can narrow it down to below the thighs, just paying attention to the movements of the legs and feet. But remember, just pay attention to the movements. If you are new to practice, this point is not easy to get wrong.
However, if you have practiced other methods before, you might habitually divert your attention to the tactile sensations of the body or other senses, or even analyze the principles of walking. At this time, you need to remind yourself: I don't need to worry about anything else, just pay attention to every detail of the movements of the body.
In making yourself quiet, you have to be quiet on all fronts, quiet in your deeds, quiet in your words, quiet in your mind. Only then will you be able to contemplate what’s going on inside yourself. If you aren’t quiet, you’ll become involved in external affairs and end up having too much to do and too much to say. This will keep your awareness or mindfulness from holding steady and firm. You have to stop doing, saying, or thinking anything that isn’t necessary. That way your mindfulness will be able to develop continuously. Don’t let yourself get involved in too many outside things.
In training your mindfulness to be continuous so that it will enable you to contemplate yourself, you have to be observant: When there’s sensory contact, can the mind stay continuously undisturbed and stable? Or does it still run out into liking and disliking? Being observant in this way will enable you to read yourself, to know yourself. If mindfulness is firmly established, the mind won’t waver. If it’s not yet firm, the mind will waver in the form of liking and disliking. You have to be wary of even the slightest wavering. Don’t let yourself think that the slight waverings are unimportant, or else they’ll become habitual.
Being uncomplacent means that you have to watch out for the details, the little things, the tiny flaws that arise in the mind. If you can do this, you’ll be able to keep your mind protected, better than giving all your attention to the worthless affairs of the outside world. So really try to be careful. Don’t get entangled in sensory contact. This is something you have to work at mastering. If you bring attention exclusively in the area of the mind like this, you’ll be able to contemplate feelings in all their details. You’ll be able to see them clearly, to let them go.
Abandoning Unwholesome Thoughts
Besides dividing thoughts into the wholesome and the unwholesome, the Tathagata suggests five methods that one should use to let go of unwholesome thoughts.
MN20 — Vitakkasaṇṭhānasutta
Thus have I heard: At one time the Blessed One was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
There the Blessed One addressed the disciples:
Disciples.
Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said this:
Disciples, when a disciple is devoted to higher mind, from time to time he should give attention to five signs.
What five?
Here when a disciple gives attention to some sign, and owing to that sign there arise in him evil, unwholesome thoughts connected with desire, with aversion, with delusion, then that disciple should give attention to some other sign connected with what is wholesome.
When he gives attention to some other sign connected with what is wholesome, then any evil, unwholesome thoughts connected with desire, with aversion, with delusion are abandoned and subside.
With their abandoning, the mind becomes steady internally, quiets down, is unified, and concentrated.
Just as a skilled carpenter or carpenter's apprentice might knock out, remove, and extract a coarse peg by means of a fine one, so too, when a disciple gives attention to some other sign connected with what is wholesome, then any evil, unwholesome thoughts connected with desire, with aversion, with delusion are abandoned and subside.
With their abandoning, the mind becomes steady internally, quiets down, is unified, and concentrated. If, while he is giving attention to some other sign connected with what is wholesome, there still arise in him evil, unwholesome thoughts connected with desire, with aversion, with delusion, then he should examine the danger in those thoughts thus: These thoughts are unwholesome, they are blameworthy, they result in suffering.
When he examines the danger in those thoughts, then any evil, unwholesome thoughts connected with desire, with aversion, with delusion are abandoned and subside.
With their abandoning, the mind becomes steady internally, quiets down, is unified, and concentrated.
Just as a young woman or man, fond of adornment, would be horrified, humiliated, and disgusted if the carcass of a snake or a dog or a human being were hung around their neck, so too, when a disciple examines the danger in those thoughts, then any evil, unwholesome thoughts connected with desire, with aversion, with delusion are abandoned and subside.
With their abandoning, the mind becomes steady internally, quiets down, is unified, and concentrated.
If, while he is examining the danger in those thoughts, there still arise in him evil, unwholesome thoughts connected with desire, with aversion, with delusion, then he should try to forget those thoughts and should not give attention to them.
When he tries to forget those thoughts and does not give attention to them, then any evil, unwholesome thoughts connected with desire, with aversion, with delusion are abandoned and subside.
With their abandoning, the mind becomes steady internally, quiets down, is unified, and concentrated.
Just as a man with good eyes who did not want to see forms that had come within range of sight would either shut his eyes or look away, so too, when a disciple tries to forget those thoughts and does not give attention to them, then any evil, unwholesome thoughts connected with desire, with aversion, with delusion are abandoned and subside.
With their abandoning, the mind becomes steady internally, quiets down, is unified, and concentrated.
If, while he is trying to forget those thoughts and is not giving attention to them, there still arise in him evil, unwholesome thoughts connected with desire, with aversion, with delusion, then he should give attention to stilling the thought-formation of those thoughts.
It should be noted. By attending to the calming of those thoughts, the evil, unwholesome thoughts connected with desire, aversion, and delusion are abandoned and disappear. With their abandonment, the mind becomes internally steady, settled, unified, and concentrated.
Just as a man walking quickly might think: Why am I walking quickly? What if I were to walk slowly? And he walks slowly. Then he might think: Why am I walking slowly? What if I were to stand still? And he stands still. Then he might think: Why am I standing still? What if I were to sit down? And he sits down. Then he might think: Why am I sitting down? What if I were to lie down? And he lies down. In this way the man avoids the coarser posture and adopts the more refined posture.
Similarly if a disciple does not attend to the calming of those thoughts, evil, unwholesome thoughts connected with desire, aversion, and delusion arise. By clenching his teeth and pressing his tongue against the roof of his mouth, he should restrain, subdue, and beat down the mind with the mind. When he does so, the evil, unwholesome thoughts connected with desire, aversion, and delusion are abandoned and disappear. With their abandonment, the mind becomes internally steady, settled, unified, and concentrated.
Just as a strong man might seize a weaker man by the head, neck, or shoulders and restrain, subdue, and beat him down, so too if a disciple attends to the calming of those thoughts, evil, unwholesome thoughts connected with desire, aversion, and delusion arise. By clenching his teeth and pressing his tongue against the roof of his mouth, he should restrain, subdue, and beat down the mind with the mind. When he does so, the evil, unwholesome thoughts connected with desire, aversion, and delusion are abandoned and disappear. With their abandonment, the mind becomes internally steady, settled, unified, and concentrated.
When a disciple attends to another object of meditation connected with wholesomeness, the evil, unwholesome thoughts connected with desire, aversion, and delusion are abandoned and disappear. With their abandonment, the mind becomes internally steady, settled, unified, and concentrated.
By examining the danger in those thoughts, the evil, unwholesome thoughts connected with desire, aversion, and delusion are abandoned and disappear. With their abandonment, the mind becomes internally steady, settled, unified, and concentrated.
By not attending to those thoughts, the evil, unwholesome thoughts connected with desire, aversion, and delusion are abandoned and disappear. With their abandonment, the mind becomes internally steady, settled, unified, and concentrated.
By attending to the calming of those thoughts, the evil, unwholesome thoughts connected with desire, aversion, and delusion are abandoned and disappear. With their abandonment, the mind becomes internally steady, settled, unified, and concentrated.
By clenching his teeth and pressing his tongue against the roof of his mouth, he should restrain, subdue, and beat down the mind with the mind. When he does so, the evil, unwholesome thoughts connected with desire, aversion, and delusion are abandoned and disappear. With their abandonment, the mind becomes internally steady, settled, unified, and concentrated.
This is called a disciple who has mastery.
In the paths of thought.
Whatever thought he wishes, that thought he will think; whatever thought he does not wish, that thought he will not think.
He has cut off craving, turned away from the fetter, and by rightly understanding conceit, he has made an end of suffering.
The Blessed One said this.
Those disciples were satisfied and delighted in the Blessed One's words
.
The discourse on the establishment of thought is completed.
Mindfulness of Breathing
Mindfulness of breathing is the Tathagata's most comprehensive practice, encompassing each of the four abidings of mindfulness and culminating in full liberation.
However, before one can begin practicing Right Mindfulness in the next part of the Gradual Training, one needs to develop attention that is unhampered, sustained, and continuous.
Mindfulness of Breathing in the practice of Wakefulness is training attention to stay on the breath continuously, while at the same time using Right Effort to avoid becoming lost in any unwholesome states of mind and instead develop wholesome ones.
To practice, one simply directs their attention to the breath, similar to how a skilled turner or potter pays attention while shaping pots.
The breath is a reflection of our internal state of agitation or stress, an indication of the level of greed and aversion. At the beginning, the primary objective of mindfulness of breath is to attain a smooth, flowing breath, devoid of agitation, with no discernible break in attention to the in and out breath.
In other words, one keeps the mind firmly centered, established and unified in the breath, paying attention to the breath in real time without getting entangled in sensory contact or getting lost in thoughts.
One does this not by controlling or manipulating the breath, but through Right Effort, letting go of greed and aversion, letting go of micromanaging and any judging, relaxing tension, and using the lightest touch possible.
Also, while maintaining full, continuous awareness of the breath, we incline the mind to a state of abiding fully in the breath, to more and more subtle states of mind.
Understanding The Long and Short Breath
The breath rate in ancient times was much longer and slower than it is today. Nowadays, the average resting breath rate is about 20 breaths per minute, attributable to modern man's highly stressed and disturbed lifestyle.
Records from only 150 years ago show a much calmer average breath rate when resting of 5 breaths per minute. While there are no records from 2500 years ago, it's not hard to imagine that yogis living in a peaceful environment would have had an even slower breath rate of 3-5 breaths per minute.
This means that if you are having trouble obtaining a smooth, tranquil breath, some effort might be needed to reduce the breathing rate to 3-7 breaths per minute, ensuring you breathe through the nose, from the diaphragm (below the belly), and using methods like resonant breathing.
As one practices mindfulness of breathing, the breath becomes very calm, and paradoxically, it becomes shallower, shorter, and a little faster. This is why the short breath follows the long breath.
As we spread awareness to the whole body, the breath becomes even more calm, and after calming bodily formations, the breath appears to have stopped completely.
Mindfulness of the body is the continuous, real-time awareness of the entire body, not merely a vague image or concept, but by being sensitive to every part, both internally and externally, encompassing 360 degrees, including the back of the head, the body, the soles of the feet, and every other part.
Bodily Formation
When the Tathagata says, "He trains thus: I will breathe in calming the bodily formation," what does he mean by "bodily formation"?
First, we must understand the Tathagata's radical teaching: that the mind is the forerunner of all experience. In other words, everything we experience is created by the mind in consciousness. This is relatively easy to understand if we consider that all our sense organs have to reconstruct reality. For example, light waves hitting the eyes have to be reconstructed into the very complex 3D world we experience and take for granted.
When the Tathagata says "bodily formation," he means any perceptions, feelings, memories, and thoughts related to the fabrication of the physical body in our mind.
So, for example, when we breathe, walk, eat, feel pain, hunger, or anything related to the body, the experiences that we feel are all mental processes that are recreated in the mind. They are reconstructions and not absolute reality as most people assume them to be.
The creation or re-creation of the perception of the body and its actions in the mind uses mental energy and can be stressful. Additionally, the physical body is a product of nature. The more we cling to the breath, attempting to control it physically or mechanically, which the mind cannot directly control, the more stress this causes.
Instead of trying to control the physical breath or lungs, we should calm the breath as experienced in the mind by calming sensations, feelings and perceptions. Doing this allows us to obtain a smooth and tranquil breath.
Calming bodily formations involves relaxing any sensations, feelings and perceptions of tension or stress in the body, and letting go of any clinging to any feelings, perceptions, mental activities, and cognition related to the physical body and its functioning, including the breath.
By calming any of the bodily formations, we calm all bodily formations. So, for example, by calming the breath as experienced in the mind, we calm the physical body. By relaxing mental tension, we calm the breath. By letting go of clinging to the body, we calm the breath and release tension.
As you get more proficient working with the breath, you will experience the subtle breath, which, being a mental process, is extremely powerful as it can penetrate every part of the body and calm or transform all bodily, mental and volitional formations.
However at this stage of the practice, calming simply means letting go of any tension in the breath, tension in the body, tension in the mind, or clinging to the body or any sensations, all of which are interconnected bodily formations created by the mind.
Practicing Mindfulness of Breathing
At the beginning of practice, one simply establishes continuous, unbroken attention on the breath, similar to how a skilled turner or potter pays attention while shaping pots, with attention neither too tight nor too loose, aware of tension or tightness, which is clinging.
One is mindful of any unawareness, which is ignorance.
One is mindful of being lost in thoughts, which is delusion.
If there is tension or tightness anywhere in the mind or body, we relax and let go of the feelings or perceptions of tension or tightness.
If the mind is scattered, we collect attention back on to the breath.
If the mind is lost in thoughts, we bring it back to mindfulness.
When being mindful of the breath, if we hold attention too tightly on the breath, it doesn't stay; instead, it jumps around. On the other hand, if our mindfulness is too loose, we forget that we are being mindful of the breath, and our mind just wanders off and doesn't return.
Mindfulness at this stage of the practice is balancing between too tight and too loose of attention, so that there is no clinging or aversion. This requires spreading awareness throughout the body to counteract unawareness, which leads to objectification.
When our awareness is not present throughout the entire body, areas of unawareness become filled with fabricated sensations, which result in the generation of perceptions, thoughts, and emotions. This is why being mindful of the whole body is important.
SN54.8 — The Simile of the Lamp
Disciples, when concentration by mindfulness of breathing is developed and cultivated, it is of great fruit and great benefit. And how is concentration by mindfulness of breathing developed and cultivated to be of great fruit and great benefit?
Here a disciple, having gone to the forest, to the root of a tree, or to an empty hut, sits down; having folded his legs crosswise, sets his body erect, and establishes mindfulness on itself. Ever mindful he breathes in, mindful he breathes out.
Breathing in long, he knows; breathing out long, he knows;
He trains thus: I shall breathe in contemplating relinquishment; he trains thus: I shall breathe out contemplating relinquishment. It is in this way that concentration by mindfulness of breathing, when developed and cultivated, is of great fruit and great benefit.
I, too before my enlightenment, while I was still only an unenlightened Bodhisatta, used to dwell in this dwelling. As I dwelt thus, neither my body nor my eyes were fatigued; and my mind, without clinging, was freed from the defilements.
Therefore if a disciple should wish: May neither my body nor my eyes be fatigued, and may my mind, without clinging, be freed from the defilements, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May the thoughts connected with the household life be abandoned, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I abide perceiving the repulsive in the non-repulsive, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I abide perceiving the non-repulsive in the repulsive, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I abide perceiving the repulsive in both the repulsive and the non-repulsive, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I abide perceiving the non-repulsive in both the repulsive and the non-repulsive, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I abide with equanimity, mindful and clearly knowing, avoiding both the repulsive and the non-repulsive, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I, secluded from sensual pleasures, secluded from unwholesome states, enter and abide in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I, with the subsiding of applied and sustained thought, enter and abide in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I, with the fading away of rapture, abide in equanimity, mindful and clearly knowing, and experience pleasure with the body, and enter and abide in the third jhāna, of which the noble ones declare, He abides in equanimity, mindful, and clearly knowing, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enter and abide in the fourth jhāna, which is neither-painful-nor-pleasant and includes the purification of mindfulness by equanimity, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, and with non-attention to perceptions of diversity, aware that space is infinite, enter and abide in the base of the infinity of space, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I, by completely transcending the base of the infinity of space, aware that consciousness is infinite, enter and abide in the base of the infinity of consciousness, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I, by completely transcending the base of the infinity of consciousness, aware that there is nothing, enter and abide in the base of nothingness, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I, by completely transcending the base of nothingness, enter and abide in the base of neither-perception-nor-non-perception, then he should attend carefully to this concentration by mindfulness of breathing.
If a disciple should wish: May I, by completely transcending the base of neither-perception-nor-non-perception, enter and abide in the cessation of perception and feeling, then he should attend carefully to this concentration by mindfulness of breathing.
When concentration by mindfulness of breathing is developed and cultivated in this way even when he feels a pleasant feeling, he understands it is impermanent, he understands it is not clung to, he understands it is not delighted in.
Even when he feels a painful feeling, he understands it is impermanent, he understands it is not clung to, he understands it is not delighted in. Even when he feels a neither-painful-nor-pleasant feeling, he understands it is impermanent, he understands it is not clung to, he understands it is not delighted in.
When he feels a pleasant feeling, he feels it detached. When he feels a painful feeling, he feels it detached. When he feels a neither-painful-nor-pleasant feeling, he feels it detached. He understands: With the breakup of the body, after life has ended, all that is felt, not being delighted in, will become cool right here.
Just as an oil lamp burns in dependence on oil and a wick; with the exhaustion of the oil and the wick, it is extinguished through lack of fuel; so too when a disciple feels a feeling that is limited by the body, he understands: I feel a feeling that is limited by the body. When he feels a feeling that is limited by life, he understands: I feel a feeling that is limited by life. He understands: With the breakup of the body, after life has ended, all that is felt, not being delighted in, will become cool right here.
When you first start practicing, it’s like catching a monkey and tying it to a leash. When it’s first tied down, it’ll struggle with all its might to get away. In the same way, when the mind is first tied down to its object of mindfulness, it doesn’t like it. It’ll struggle more than it normally would, which makes us feel weak and discouraged. So in this first stage we simply have to use our endurance to resist the mind’s tendency to stray off in search of other objects. Over time it will gradually grow tame.
You want the mind to be quiet but it won’t be quiet. So what do you have to do, what do you have to pay attention to, what do you have to know so that you can see how the arising and passing away of fabrication occur? Try to look carefully and you’re sure to know for yourself, for it’s not anything hidden or mysterious. It’s something whose basic principles you can catch sight of yourself.
What can we do so that the mind doesn’t get distracted with its preoccupations or its nonsensical mental fabrications? We have to give the mind something to establish its awareness on, for if its awareness isn’t established on one thing, it wanders around to know other things, other matters, aside from itself. This is why there’s the practice of establishing our awareness on the body, or on the breath, making the breath the post to which we tie our monkey, the mind. In other words, we use mindfulness to keep the mind established on the breath. This is the first step in the practice.
Training the mind to stay established on the breath is something we have to do continuously, with each in-and-out breath, in every posture, sitting, standing, walking, lying down. No matter what you’re doing, stay established on the breath. If you want, you can simply stay established on nothing more than the sensation of the breath, without determining whether it’s long or short. Keep breathing normally. Don’t force the breath or hold the breath or sit with your body too tense. Sit straight and face comfortably straight ahead. If you’re going to turn to the left, make sure to be established on the breath as you turn. If you turn to the right, stay established on the breath as you turn.
Whatever posture you use is up to you, but stay established on the breath continuously. If your attention lapses, bring it back to knowing the breath again. Whatever you’re doing at any time, watch the breath with every in-and-out breath and you’ll be developing mindfulness and alertness, full-body self-awareness, at the same time you’re being aware of the breath.
When you walk, you don’t have to pay attention to the steps of the feet. Pay attention to the breath and let the feet do the stepping on their own. Let each part of the body perform its function on its own. All you have to do is stay established on the breath and you’ll have full-body awareness.
Whether the eye is looking at sights or the ear is listening to sounds, stay established on the breath. When you look at a sight, make sure that knowing the breath underlies the looking. When you listen to a sound, make sure that knowing the breath underlies the listening. The breath is a means for making the mind quiet, so you first have to train yourself with it. Don’t be in a hurry to get higher results. Train the mind to stay under the control of mindfulness continuously for days on end, to the point where the mind can’t let its attention lapse. It will come to stay more and more with the breath, established on knowing the breath continuously, and then other things will stop on their own: Thinking stops, speaking stops. Whatever tasks you have to do, you can still do them while at the same time keeping track of the breath each and every moment. If there are any lapses, you come back to knowing the breath again. There’s nothing else you have to think about. Be aware of the breath at the same time you’re aware of the stability of the mind.
When the mind can maintain its stability, you can observe the breath and see that it’s stable, too. When their stability is in balance, you know that the breath is simply a natural phenomenon, the wind property. The body as a whole is composed of the four properties: earth, water, fire, and wind. So here we’re established on the wind property. The wind property is a natural phenomenon, not us or ours. The mind is then stable, not thinking or fabricating anything to stir things up. It, too, is a natural phenomenon, pure and simple. If it’s not fabricated into anything else, if it’s not burned by defilements, it can stay still and in stability.
When you stay established on the breath in every posture, it’s a means of blocking the mind from getting entangled with its thoughts and labels. You have to be intent on training the mind to stay with the breath with every posture: That’s how you’ll come to know what the mind is like when it has mindfulness of breathing as its dwelling place.
Being established on the breath helps the mind grow quiet more than any other method, and it’s not at all tiring. Simply breathe comfortably. If you let the breath come in and out strongly, it helps the breath energy and blood flow throughout the body. If you breathe deeply so that the stomach muscles relax, it helps to prevent constipation.
When you train with the breath, it exercises both the body and the mind, and in this way everything calms down in a natural way more easily than if we try to calm things down with force or threats. No matter how much you threaten the mind, it won’t surrender. It’ll run all over the place. So instead we train it to fall in line with nature, for after all, the breath is an aspect of nature. Whether you’re aware of it or not, the breath breathes in line with its nature. Only when we pay attention to it are we aware of it. The body is also an aspect of nature. The mind is an aspect of nature. When they’re trained in an appropriate way, there aren’t a lot of problems that you have to solve. The flow of blood and breath energy in the body improves the state of your nerves. If you train your mindfulness and alertness to be aware of the whole body at the same time you’re aware of the breath, the breath will flow effortlessly.
If you sit for long periods of time, this practice will help keep the blood and breath energy flowing naturally. You don’t have to fight the breath or hold it in. When you place your feet and hands in the meditation posture, don’t tense them up. If you relax them so that the blood and breath energy flow easily, it will be very helpful.
Established on mindfulness of the breath is appropriate in every way, appropriate for the body, appropriate for the mind. Before his awakening, when he was still a bodhisattva, the Buddha used mindfulness of breathing more than any other practice as the dwelling place for his mind. So when you practice it, you too will have mindfulness of breathing as the dwelling place for your mind. That way the mind won’t wander around fabricating thoughts and getting embroiled. You have to get it to settle down and be still. As soon as anything springs up, pay attention to the breath. If you try to establish attention directly on the mind right from the start, it might be too difficult to manage if you’re not familiar with it.
If you want to establish awareness directly on the mind, that’s fine, too, but you have to be aware of it with every in-and-out breath. Make your awareness continuous for long periods of time.
Work at this in every posture and see what results arise. In the beginning you have to put together the causes, in other words, you have to make an effort to look and know correctly. As for the letting go, that comes afterwards.
The Buddha compared the training of the mind to holding a bird in your hand. The mind is like a tiny bird, and the question is how to hold the bird so that it doesn’t fly away. If you hold it too tightly, it will die in your hand. If you hold it too loosely, the tiny bird will slip out through your fingers. So how are you going to hold it so that it doesn’t die and doesn’t get away? The same holds true with our training of the mind in a way that’s not too tense and not too lax but always just right.
There are many things you have to know in training the mind, and you have to look after them correctly. On the physical side, you have to change postures in a way that’s balanced and just right so that the mind can stay stable, so that it can stay at a natural level of stillness or emptiness continuously.
Physical exercise is also necessary. Even yogis who practice high levels of concentration have to exercise the body by stretching and bending it in various postures. We don’t have to go to extremes like them, but we can exercise enough so that the mind can maintain its stillness naturally in a way that allows it to contemplate physical and mental phenomena to see them as inconstant, stressful, and not-self….
If you force the mind too much, it dies just like the bird held too tightly. In other words, it grows deadened, insensitive, and will simply stay frozen in stillness without contemplating to see what inconstancy, stress, and not-selfness are like.
Our practice is to make the mind still enough so that it can contemplate inconstancy, stress, and not-selfness. This is the point for which we train and contemplate, and that makes it easy to train. As for changing postures or working and getting exercise, we do these things with an empty mind.
When you’re practicing in total seclusion, you should get some physical exercise. If you simply sit and lie down, the flow of blood and breath energy in the body will get abnormal.
The fourth tetrad in the instructions for keeping the breath in mind begins with keeping track of inconstancy with every in-and-out breath. The main obstacle that makes us unable to maintain this kind of awareness for long or for continuous periods of time is the fact that we don’t maintain our awareness with every in-and-out breath. When things grow empty, we just let the mind grow quiet, without paying attention, without contemplating, so everything drifts or grows blurry. Or some sort of fabrication arises easily so that we can’t stay established on the empty mind.
So when any crude fabrication arises, you have to block it by paying attention to the breath. Use the breath to snuff it out. Whether the fabrication is a tiny or a strong sensation, catch hold of the breath as your first step in protecting yourself. The more often you do this, the more it turns into a normal habit, and the more useful it will be.
Simply staying with the breath can help prevent unskillful thinking, in other words, it can keep the mind from fabricating unskillful thoughts. That way, craving for sights, sounds, smells, tastes, tactile sensations can’t take shape. Whatever you’re aware of, quickly return to the breath, and whatever it is, it will simply stop and disband.
Contemplating the 32 parts, the unattractiveness of the body or the four elements.
The body must be frequently broken down mentally, until the mind eventually releases the coarsest level of attachment to it.
Ajhan DTUN
DN22 — Mahāsatipaṭṭhāna Sutta
Thus have I heard: At one time the Blessed One was dwelling among the Kurus, at a town of the Kurus named Kammāsadhamma.
There, the Blessed One addressed the disciples:
Disciples. Venerable Sir, those disciples replied to the Blessed One. The Blessed One said:
This is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna: namely, the four dwellings of mindfulness.
What are the four?
Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world, he dwells contemplating feelings in feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world, he dwells contemplating mind in mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world, he dwells contemplating dhammas in dhammas, ardent, fully aware, and mindful, having put away covetousness and grief for the world.
1. Contemplation of the Body
Mindfulness of Breathing
And how does a disciple dwell contemplating the body in the body?
Here a disciple, gone to the forest, or to the root of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in the body, mindful he breathes in, mindful he breathes out.
Breathing in long, he knows; or breathing out long, he knows.
Breathing in short, he knows; or breathing out short, he knows.
He trains thus, I shall breathe in experiencing the whole body; he trains thus, I shall breathe out experiencing the whole body.
He trains thus, I shall breathe in calming the bodily formation; he trains thus, I shall breathe out calming the bodily formation.
Just as a skilled turner or his apprentice, when making a long turn knows, or when making a short turn knows; so too, breathing in long, a disciple knows ; or breathing out long, he knows, breathing in short, he knows; or breathing out short, he knows.
He trains thus, I shall breathe in experiencing the whole body; he trains thus, I shall breathe out experiencing the whole body. He trains thus, I shall breathe in calming the bodily formation; he trains thus, I shall breathe out calming the bodily formation.
Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.
He dwells contemplating the arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.
Indeed, there is a body, is established in him to the extent necessary for bare knowing and mindfulness. And he dwells independent, not clinging to anything in the world.
Thus a disciple dwells contemplating the body in the body.
Contemplation of the Body in Postures
Again when walking, a disciple knows, I am walking; when standing, he knows, I am standing; when sitting, he knows, I am sitting; when lying down, he knows, I am lying down; or however his body is disposed, he knows it.
Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.
He dwells contemplating the arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.
Indeed, there is a body, is established in him to the extent necessary for bare knowing and mindfulness. And he dwells independent, not clinging to anything in the world.
Thus a disciple dwells contemplating the body in the body.
Contemplation of the Body in Clear Knowing
Again a disciple, in going forward and returning, has clear knowing; in looking ahead and looking away, he has clear knowing; in bending and stretching, he has clear knowing; in wearing robes and carrying the outer robe and bowl, he has clear knowing; in eating, drinking, chewing, and tasting, he has clear knowing; in defecating and urinating, he has clear knowing; in walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent, he has clear knowing.
Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally.
He dwells contemplating the arising factors in the body, he dwells contemplating the vanishing factors in the body, he dwells contemplating both the arising and vanishing factors in the body.
Indeed, there is a body, is established in him to the extent necessary for bare knowing and mindfulness. And he dwells independent, not clinging to anything in the world.
Thus a disciple dwells contemplating the body in the body.
Contemplation of the Body in Repulsiveness
A desciple reflects on this very body from the soles of the feet up to the crown of the head, enclosed by skin and full of various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, and urine.
Just as if there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, wheat, red rice, beans, peas, millet, and white rice, and a man with good eyesight were to open it and review it: This is hill rice, these are beans, this is millet, these are peas, these are white rice.
In the same way, a disciple reflects on this very body from the soles of the feet up to the crown of the head, enclosed by skin and full of various kinds of impurity: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, and urine. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.
Contemplation of the Elements of the Body
Again a disciple reflects on this very body as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Just as if a skilled butcher or his apprentice were to kill a cow and sit at a crossroads cutting it up, in the same way, a disciple reflects on this very body as it is, in terms of elements: In this body there are the earth element, water element, fire element, and air element. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.
Contemplation of Death of the Body
Again a disciple, just as if he were to see a corpse thrown in a charnel ground one, two, or three days dead, bloated, livid, and oozing matter, reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.
Again a disciple, just as if he were to see a corpse thrown in a charnel ground being eaten by crows, hawks, vultures, dogs, jackals, or various kinds of worms, reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.
Again a disciple, just as if he were to see a corpse thrown in a charnel ground a skeleton with flesh and blood, held together with sinews... a fleshless skeleton smeared with blood, held together with sinews... a skeleton without flesh and blood, held together with sinews... bones scattered in all directions: here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib bone, there a breast bone, here an arm bone, there a shoulder bone, here a neck bone, there a jaw bone, here a tooth, there the skull.
He reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate. Thus he lives contemplating the body in the body internally... And so a disciple lives contemplating the body in the body.
Again a disciple, just as if he were to see a corpse thrown in a charnel ground the bones whitened, looking like shells... bones heaped up, more than a year old... bones rotten and crumbled to dust. He reflects on this very body: This body too is of the same nature, it will be like that, it is not exempt from that fate.
Thus he lives contemplating the body in the body internally, or externally, or both internally and externally. He lives contemplating the arising factors in the body, or the vanishing factors in the body, or both the arising and vanishing factors in the body. There is a body is merely established in him to the extent necessary for bare knowing and mindfulness. And he lives independent, not clinging to anything in the world. And so a disciple lives contemplating the body in the body.
Contemplation of Feeling
Here a disciple experiencing a pleasant feeling knows I experience a pleasant feeling. Experiencing a painful feeling, he knows I experience a painful feeling. Experiencing a neither-painful-nor-pleasant feeling, he knows I experience a neither-painful-nor-pleasant feeling. Experiencing a worldly pleasant feeling, he knows I experience a worldly pleasant feeling. Experiencing an unworldly pleasant feeling, he knows I experience an unworldly pleasant feeling. Experiencing a worldly painful feeling, he knows I experience a worldly painful feeling.
Experiencing an unworldly painful feeling, he knows I experience an unworldly painful feeling. Experiencing a worldly neither-painful-nor-pleasant feeling, he knows I experience a worldly neither-painful-nor-pleasant feeling. Experiencing an unworldly neither-painful-nor-pleasant feeling, he knows I experience an unworldly neither-painful-nor-pleasant feeling.
Thus he dwells contemplating feelings in feelings internally, or he dwells contemplating feelings in feelings externally, or he dwells contemplating feelings in feelings both internally and externally. He dwells contemplating the nature of arising in feelings, or he dwells contemplating the nature of passing away in feelings, or he dwells contemplating the nature of both arising and passing away in feelings.
There are feelings is established in him to the extent necessary for bare knowing and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating feelings in feelings. The contemplation of feelings is completed.
Contemplation of Mind
How does a disciple dwell contemplating the mind in the mind? Here a disciple knows a mind with lust as a mind with lust, a mind without lust as a mind without lust, a mind with hatred as a mind with hatred, a mind without hatred as a mind without hatred, a mind with delusion as a mind with delusion, a mind without delusion as a mind without delusion, a contracted mind as a contracted mind, a distracted mind as a distracted mind, an exalted mind as an exalted mind, an unexalted mind as an unexalted mind, a surpassed mind as a surpassed mind, an unsurpassed mind as an unsurpassed mind, a concentrated mind as a concentrated mind, an unconcentrated mind as an unconcentrated mind, a liberated mind as a liberated mind, an unliberated mind as an unliberated mind.
Thus he dwells contemplating the mind in the mind internally, or he dwells contemplating the mind in the mind externally, or he dwells contemplating the mind in the mind both internally and externally. He dwells contemplating the nature of arising in the mind, or he dwells contemplating the nature of passing away in the mind, or he dwells contemplating the nature of both arising and passing away in the mind.
There is a mind is established in him to the extent necessary for bare knowing and mindfulness. He dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating the mind in the mind. The contemplation of the mind is completed.
Contemplation of Phenomena in the Hindrances
How does a disciple dwell contemplating phenomena in phenomena? Here a disciple dwells contemplating phenomena in phenomena in the five hindrances. How does a disciple dwell contemplating phenomena in phenomena in the five hindrances?
Here a disciple knows when there is lust within him as there is lust within me, knows when there is no lust within him as there is no lust within me, knows how unarisen lust arises, knows how arisen lust is abandoned, knows how abandoned lust does not arise again in the future.
He knows when there is hatred within him as there is hatred within me, knows when there is no hatred within him as there is no hatred within me, knows how unarisen hatred arises, knows how arisen hatred is abandoned, knows how abandoned hatred does not arise again in the future.
He knows when there is sloth and torpor within him as there is sloth and torpor within me, knows when there is no sloth and torpor within him as there is no sloth and torpor within me, knows how unarisen sloth and torpor arises, knows how arisen sloth and torpor is abandoned, knows how abandoned sloth and torpor does not arise again in the future.
And also, when lethargy and drowsiness arise, their abandonment occurs, and one understands this, and how the non-arising in the future of abandoned lethargy and drowsiness occurs, one understands this too.
Whether there is internal restlessness and remorse, one understands there is internal restlessness and remorse in me, and when there is no internal restlessness and remorse, one understands there is no internal restlessness and remorse in me, and how the arising of unarisen restlessness and remorse occurs, one understands this, and how the abandonment of arisen restlessness and remorse occurs, one understands this, and how the non-arising in the future of abandoned restlessness and remorse occurs, one understands this too.
Whether there is internal doubt, one understands there is internal doubt in me, and when there is no internal doubt, one understands there is no internal doubt in me, and how the arising of unarisen doubt occurs, one understands this, and how the abandonment of arisen doubt occurs, one understands this, and how the non-arising in the future of abandoned doubt occurs, one understands this too.
Thus, one dwells observing phenomena in phenomena internally, or externally, or both internally and externally. One dwells observing the arising in phenomena, or the passing away in phenomena, or both the arising and passing away in phenomena.
There are phenomena is established in one to the extent necessary for knowing and mindfulness, and one dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in regard to the five hindrances. The section on the hindrances is finished.
Section on Contemplation of Phenomena in the Aggregates
Again a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging. And how does a disciple dwell observing phenomena in phenomena in regard to the five aggregates of clinging?
Here a disciple understands: such is form, such is the arising of form, such is the passing away of form; such is feeling, such is the arising of feeling, such is the passing away of feeling; such is perception, such is the arising of perception, such is the passing away of perception; such are formations, such is the arising of formations, such is the passing away of formations; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness, thus he dwells observing phenomena in phenomena internally, or externally, or both internally and externally.
He dwells observing the arising in phenomena, or the passing away in phenomena, or both the arising and passing away in phenomena. There are phenomena is established in him to the extent necessary for knowing and mindfulness, and he dwells independent, not clinging to anything in the world. Thus a disciple dwells observing phenomena in phenomena in regard to the five aggregates of clinging. The section on the aggregates is finished.
Section on Contemplation of Phenomena in the Sense-Bases
Again a disciple dwells observing phenomena in phenomena in regard to the six internal and external sense bases. And how does a disciple dwell observing phenomena in phenomena in regard to the six internal and external sense bases?
Here a disciple understands the eye and forms, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.
He understands the ear and sounds, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.
He understands the nose and odors, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs.
He understands the tongue and tastes, and the fetter that arises dependent on both, and he understands how the arising of an unarisen fetter occurs, and how the abandonment of an arisen fetter occurs, and how the non-arising in the future of an abandoned fetter occurs. He understands the body and tactile sensations
And he understands the fetter that arises dependent on both; and how the arising of an unarisen fetter comes to be; and how the abandoning of an arisen fetter comes to be; and how the non-arising in the future of an abandoned fetter comes to be.
He understands the mind and the Dhamma, and the fetter that arises dependent on both; and how the arising of an unarisen fetter comes to be; and how the abandoning of an arisen fetter comes to be; and how the non-arising in the future of an abandoned fetter comes to be.
Thus, he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. He dwells contemplating the nature of arising in phenomena, or he dwells contemplating the nature of vanishing in phenomena, or he dwells contemplating the nature of both arising and vanishing in phenomena.
There are phenomena, he maintains such awareness to the extent necessary for knowing and mindfulness, and he dwells independent, not clinging to anything in the world. Thus a disciple dwells contemplating phenomena in phenomena in the six internal and external bases. The section on the bases is finished.
The Section on the Factors of Enlightenment
Again a disciple dwells contemplating phenomena in phenomena in the seven factors of enlightenment. And how does a disciple dwell contemplating phenomena in phenomena in the seven factors of enlightenment?
Here a disciple knows the present mindfulness enlightenment factor as I have the mindfulness enlightenment factor in me, or he knows the absent mindfulness enlightenment factor as I do not have the mindfulness enlightenment factor in me, and he knows how the unarisen mindfulness enlightenment factor comes to arise, and how the arisen mindfulness enlightenment factor comes to fulfillment by development.
He knows the present investigation-of-phenomena enlightenment factor as I have the investigation-of-phenomena enlightenment factor in me, or he knows the absent investigation-of-phenomena enlightenment factor as I do not have the investigation-of-phenomena enlightenment factor in me, and he knows how the unarisen investigation-of-phenomena enlightenment factor comes to arise, and how the arisen investigation-of-phenomena enlightenment factor comes to fulfillment by development.
He knows the present energy enlightenment factor as I have the energy enlightenment factor in me, or he knows the absent energy enlightenment factor as I do not have the energy enlightenment factor in me, and he knows how the unarisen energy enlightenment factor comes to arise, and how the arisen energy enlightenment factor comes to fulfillment by development.
He knows the present joy enlightenment factor as I have the joy enlightenment factor in me, or he knows the absent joy enlightenment factor as I do not have the joy enlightenment factor in me, and he knows how the unarisen joy enlightenment factor comes to arise, and how the arisen joy enlightenment factor comes to fulfillment by development.
He knows the present tranquility enlightenment factor as I have the tranquility enlightenment factor in me, or he knows the absent tranquility enlightenment factor as I do not have the tranquility enlightenment factor in me, and he knows how the unarisen tranquility enlightenment factor comes to arise, and how the arisen tranquility enlightenment factor comes to fulfillment by development.
He knows the present concentration enlightenment factor as I have the concentration enlightenment factor in me, or he knows the absent concentration enlightenment factor as I do not have the concentration enlightenment factor in me, and he knows how the unarisen concentration enlightenment factor comes to arise, and how the arisen concentration enlightenment factor comes to fulfillment by development.
He knows the present equanimity enlightenment factor as I have the equanimity enlightenment factor in me, or he knows the absent equanimity enlightenment factor as I do not have the equanimity enlightenment factor in me, and he knows how the unarisen equanimity enlightenment factor comes to arise, and how the arisen equanimity enlightenment factor comes to fulfillment by development.
Thus, he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. He dwells contemplating the nature of arising in phenomena, or he dwells contemplating the nature of vanishing in phenomena.
A disciple abides contemplating the nature of phenomena in phenomena. Or, his mindfulness is established to the extent necessary for mere knowing and mere awareness. He abides unattached, not clinging to anything in the world. Thus a disciple abides contemplating phenomena in phenomena with respect to the seven factors of enlightenment.
Contemplation of Phenomena in the Truths
Again a disciple abides contemplating phenomena in phenomena with respect to the four noble truths. And how does a disciple abide contemplating phenomena in phenomena with respect to the four noble truths? Here a disciple understands as it really is, This is suffering, This is the origin of suffering, This is the cessation of suffering, and This is the path leading to the cessation of suffering.
Description of the Truth of Suffering
And what is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the disliked is suffering, separation from the loved is suffering; not getting what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.
And what is birth? For the various beings in their various births, the birth, the arising, the descent, the appearance of the aggregates, the acquisition of the sense bases, this is called birth, disciples.
And what is aging? For the various beings in their various births, the aging, the decay, the breaking of the faculties, this is called aging, disciples.
And what is death? For the various beings in their various births, the passing away, the dissolution of the aggregates, this is called death, disciples.
And what is sorrow? For someone afflicted by a misfortune, being touched by a painful thing, the sorrow, the inner sorrow, the inner distress, this is called sorrow, disciples.
And what is lamentation? For someone afflicted by a misfortune, being touched by a painful thing, the lamentation, the wailing, this is called lamentation, disciples.
And what is pain? The physical pain, physical discomfort, the pain or discomfort born of bodily contact, this is called pain, disciples.
And what is grief? The mental pain, mental discomfort, the pain or discomfort born of mental contact, this is called grief, disciples.
And what is despair? For someone afflicted by a misfortune, being touched by a painful thing, the distress, the despair, this is called despair, disciples.
And what is the suffering of association with the disliked? Here, whatever sights, sounds, smells, tastes, tactile sensations, and mental phenomena that are undesirable, unliked, disagreeable, harmful, and not for one's welfare, the association and coming together with these, this is called the suffering of association with the disliked, disciples.
And what is the suffering of separation from the loved? Here, whatever sights, sounds, smells, tastes, tactile sensations, and mental phenomena that are desirable, liked, agreeable, beneficial, and for one's welfare, the non-association and separation from these, this is called the suffering of separation from the loved, disciples.
And what is the suffering of not getting what one wants? For beings subject to birth, the wish arises, Oh, may we not be subject to birth, may birth not come to us. But this cannot be achieved by wishing, and not getting what one wants is suffering. For beings subject to aging, the wish arises, Oh, may we not be subject to aging, may aging not come to us. But this cannot be achieved by wishing, and not getting what one wants is suffering. For beings subject to illness, the wish arises, Oh, may we not be subject to illness, may illness not come to us. But this cannot be achieved by wishing, and not getting what one wants is suffering.
What is desired cannot be obtained by mere wishing, and not getting what one desires is also suffering. Disciples, beings subject to death wish thus: Oh, if only we were not subject to death, if death would not come to us. But this cannot be obtained by wishing, and not getting what one desires is also suffering.
Disciples, beings subject to sorrow, lamentation, pain, displeasure, and despair wish thus: Oh, if only we were not subject to these things, if these things would not come to us. But this cannot be obtained by wishing, and not getting what one desires is also suffering.
Disciples, what are briefly the five aggregates subject to clinging that are suffering? Namely, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. These are called the five aggregates subject to clinging that are suffering. This is called the noble truth of suffering.
And what is the noble truth of the origin of suffering? It is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there; namely, craving for sensual pleasures, craving for existence, craving for non-existence.
This craving where does it arise and establish itself? Wherever in the world there is something delightful and pleasurable, there this craving arises and establishes itself. What in the world is delightful and pleasurable? The eye in the world is delightful and pleasurable, there this craving arises and establishes itself. The ear in the world... the nose in the world... the tongue in the world... the body in the world... the mind in the world is delightful and pleasurable, there this craving arises and establishes itself.
Forms in the world... sounds in the world... smells in the world... tastes in the world... tactile sensations in the world... mental phenomena in the world are delightful and pleasurable, there this craving arises and establishes itself.
Eye-consciousness in the world... ear-consciousness in the world... nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world is delightful and pleasurable, there this craving arises and establishes itself.
Eye-contact in the world... ear-contact in the world... nose-contact in the world... tongue-contact in the world... body-contact in the world... mind-contact in the world is delightful and pleasurable, there this craving arises and establishes itself.
Feeling born of eye-contact in the world... feeling born of ear-contact in the world... feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... feeling born of mind-contact in the world is delightful and pleasurable, there this craving arises and establishes itself.
Perception of forms in the world... perception of sounds in the world... perception of smells in the world... perception of tastes in the world... perception of tactile sensations in the world... perception of mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself. Intention regarding forms in the world... intention regarding sounds in the world... intention regarding smells in the world... intention regarding tastes in the world... intention regarding tactile sensations in the world... intention regarding mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.
Craving for forms in the world... craving for sounds in the world... craving for smells in the world... craving for tastes in the world... craving for tactile sensations in the world... craving for mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.
Thought of forms in the world... thought of sounds in the world... thought of smells in the world... thought of tastes in the world... thought of tactile sensations in the world... thought of mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.
Examination of forms in the world... examination of sounds in the world... examination of smells in the world... examination of tastes in the world... examination of tactile sensations in the world... examination of mental phenomena in the world is delightful and pleasurable, there this craving arises and establishes itself.
This is called the noble truth of the origin of suffering.
And what is the noble truth of the cessation of suffering? It is the remainderless fading and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.
This craving where does it cease and come to an end? Wherever in the world there is something delightful and pleasurable, there this craving ceases and comes to an end. What in the world is delightful and pleasurable? The eye in the world is delightful and pleasurable, there this craving ceases and comes to an end.
In the world, the eye ... the ear ... the nose ... the tongue ... the body ... the mind is pleasing and desirable, here craving ceases and is extinguished.
Forms in the world ... sounds in the world ... odors in the world ... tastes in the world ... tactile sensations in the world ... mental phenomena in the world are pleasing and desirable, here craving ceases and is extinguished.
Eye-consciousness in the world ... ear-consciousness in the world ... nose-consciousness in the world ... tongue-consciousness in the world ... body-consciousness in the world ... mind-consciousness in the world is pleasing and desirable, here craving ceases and is extinguished.
Eye-contact in the world ... ear-contact in the world ... nose-contact in the world ... tongue-contact in the world ... body-contact in the world ... mind-contact in the world is pleasing and desirable, here craving ceases and is extinguished.
Feeling born of eye-contact in the world ... feeling born of ear-contact in the world ... feeling born of nose-contact in the world ... feeling born of tongue-contact in the world ... feeling born of body-contact in the world ... feeling born of mind-contact in the world is pleasing and desirable, here craving ceases and is extinguished.
Perception of forms in the world ... perception of sounds in the world ... perception of odors in the world ... perception of tastes in the world ... perception of tactile sensations in the world ... perception of mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.
Intention regarding forms in the world ... intention regarding sounds in the world ... intention regarding odors in the world ... intention regarding tastes in the world ... intention regarding tactile sensations in the world ... intention regarding mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.
Craving for forms in the world ... craving for sounds in the world ... craving for odors in the world ... craving for tastes in the world ... craving for tactile sensations in the world ... craving for mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.
Thought of forms in the world ... thought of sounds in the world ... thought of odors in the world ... thought of tastes in the world ... thought of tactile sensations in the world ... thought of mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished.
Examination of forms in the world ... examination of sounds in the world ... examination of odors in the world ... examination of tastes in the world ... examination of tactile sensations in the world ... examination of mental phenomena in the world is pleasing and desirable, here craving ceases and is extinguished. This is called the noble truth of the cessation of suffering.
And what is the noble truth of the path leading to the cessation of suffering? It is this noble eightfold path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
And what is right view? It is the knowing of suffering, the knowing of the origin of suffering, the knowing of the cessation of suffering, and the knowing of the path leading to the cessation of suffering. This is called right view.
And what is right intention? It is the intention of renunciation, the intention of non-ill will, the intention of non-harm. This is called right intention.
And what is right speech? It is abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter. This is called right speech.
And what is right action? It is abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct. This is called right action.
And what is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns his living by a right livelihood. This is called right livelihood.
And what is right effort? Here a disciple generates desire, makes an effort, arouses energy, exerts his mind, and strives to prevent the arising of unarisen evil unwholesome states; to abandon arisen evil unwholesome states; to arouse unarisen wholesome states; and to maintain and bring to perfection arisen wholesome states. This is called right effort.
And what is right mindfulness? Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world; dwells contemplating feelings in feelings, mind in mind, and mental phenomena in mental phenomena, ardent, fully aware, and mindful, having put away covetousness and grief for the world. This is called right mindfulness.
Having subdued greed and distress with reference to the world, one dwells contemplating the mind in the mind, ardent, fully aware, and mindful, having subdued greed and distress with reference to the world; one dwells contemplating phenomena in phenomena, ardent, fully aware, and mindful, having subdued greed and distress with reference to the world. This is called right mindfulness.
And what is right concentration? Here a disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and remains in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.
With the stilling of applied and sustained thought, he enters and remains in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration.
With the fading away of rapture, he dwells equanimous, mindful, and fully aware, and experiences pleasure with the body; he enters and remains in the third jhāna, of which the noble ones declare, He is equanimous, mindful, one who dwells happily.
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and remains in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
This is called right concentration. This is called the path leading to the cessation of suffering, the noble truth. Thus, whether internally, among phenomena, or externally among phenomena, or both internally and externally among phenomena, one dwells contemplating phenomena.
Whether contemplating the arising factors in phenomena, or the vanishing factors in phenomena, or both the arising and vanishing factors in phenomena. Or else mindfulness that there are phenomena is simply established to the extent necessary for bare knowing and mindfulness. And one dwells independent, not clinging to anything in the world.
Thus a disciple dwells contemplating phenomena in phenomena in the four noble truths. The section on truths is finished. The contemplation of phenomena is finished.
For whoever develops these four dwellings of mindfulness in such a way for seven years, one of two fruits can be expected: either final knowing here and now, or if there is a trace of clinging left, non-returning. Let alone seven years, disciples. Whoever develops these four dwellings of mindfulness in such a way for six years… five years… four years… three years… two years… one year… Let alone one year, disciples.
Whoever develops these four dwellings of mindfulness in such a way for seven months, one of two fruits can be expected: either final knowing here and now, or if there is a trace of clinging left, non-returning. Let alone seven months, disciples. Whoever develops these four dwellings of mindfulness in such a way for six months… five months… four months… three months… two months… one month… half a month… Let alone half a month, disciples.
Whoever develops these four dwellings of mindfulness in such a way for seven days, one of two fruits can be expected: either final knowing here and now, or if there is a trace of clinging left, non-returning. This is the only way for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of pain and grief, for reaching the right path, for the realization of Nibbāna, namely the four dwellings of mindfulness.
Thus what was said was in reference to this. This is what the Blessed One said. The disciples were pleased and delighted in the Blessed One's words.
The Great Discourse on the Foundations of Mindfulness is finished.
Contemplation of the Body as Unattractive
Perceiving Unattractiveness
In regards to the body, the Form Aggregate, the mind has a tendency to cling to the aesthetically pleasing or displeasing aspects of the body, the "beautiful" or "ugly" attributes of Form, which causes us to ignore the overall reality. This is greed, aversion, and delusion.
If one has aversion to an unattractive body, this also implies a desire for a beautiful body.
In the context of the Tathagata's teachings, unattractive doesn't mean ugly or disgusting; it simply refers to the inability to attract attention.
The key to contemplating the body as unattractive is recognizing which attributes of our body or the bodies of others attract our attention, whether pleasing or displeasing.
Remember that "beautiful" or "ugly" attributes are feelings and perceptions that we have created in our minds, stored in memory, and projected onto the appearance of the body.
To contemplate the body as unattractive, one needs to see "through" the illusion of beauty or ugliness by recognizing both the unattractive and attractive aspects simultaneously. In other words, if one finds someone’s face attractive, they can at the same time look for the unattractive features of the face and hold both perceptions in mind simultaneously.
Since attractiveness is ingrained in memory, one must practice this continually until the body or other objects lose their attractiveness.
AN5.144 — Tikaṇḍakīsutta
At one time, the Blessed One was dwelling at Sāketa, in the Tikaṇḍakī forest.
There, the Blessed One addressed the disciples:
Disciples, it is good for a disciple to dwell at times perceiving the unattractive in the attractive.
Disciples, it is good for a disciple to dwell at times perceiving the attractive in the unattractive.
Disciples, it is good for a disciple to dwell at times perceiving the unattractive in both the attractive and unattractive.
Disciples, it is good for a disciple to dwell at times perceiving the attractive in both the unattractive and attractive.
Disciples, it is good for a disciple to dwell at times avoiding both the attractive and unattractive, remaining equanimous, mindful, and fully aware.
And why, should a disciple dwell at times perceiving the unattractive in the attractive?
May I not develop lust for things that provoke lust: this is why, a disciple should dwell at times perceiving the unattractive in the attractive.
And why, should a disciple dwell at times perceiving the attractive in the unattractive?
May I not develop aversion for things that provoke aversion: this is why, a disciple should dwell at times perceiving the attractive in the unattractive.
And why, should a disciple dwell at times perceiving the unattractive in both the attractive and unattractive?
May I not develop lust for things that provoke lust, may I not develop aversion for things that provoke aversion: this is why should dwell at times perceiving the unattractive in both the attractive and unattractive.
And why, should a disciple dwell at times perceiving the attractive in both the unattractive and attractive?
May I not develop aversion for things that provoke aversion, may I not develop lust for things that provoke lust: this is why, a disciple should dwell at times perceiving the attractive in both the unattractive and attractive.
And why, should a disciple dwell at times avoiding both the attractive and unattractive, remaining equanimous?
Being mindful and fully aware, may I not develop lust for things that provoke lust anywhere at any time, may I not develop aversion for things that provoke aversion anywhere at any time, may I not develop delusion for things that provoke delusion anywhere at any time: this is why, a disciple should dwell at times avoiding both the attractive and unattractive, remaining equanimous, mindful, and fully aware.
Contemplating the 32 Parts of the Body
The body, or the Form Aggregate, is a collection of various parts, including organs, bones, muscles, hair, and nails. Each of these parts is made up of different types of cells, which themselves consist of various elements.
Contemplating the 32 parts of the body helps reduce our attachment to seeing the physical body as “me,” “myself,” or “mine.” This practice helps to see the body as a product of nature, subject to natural processes such as birth, growth, pain, sickness, decay, and death.
Contemplation of the body parts can also diminish our attraction to the body as an object of desire by breaking down the mental images that contribute to its perceived attractiveness.
Finally, reflecting on the 32 parts of the body helps dissolve unhealthy obsessions, fears, and expectations around the body, including concerns about health, pain, sickness, and the fear of death.
Practicing 32 Body Parts Contemplation
Contemplating the 32 parts of the body can be practiced in several ways:
Go through each of the 32 body parts systematically, visualizing them within your body. To create more realistic visualizations, it may help to look at images of these body parts online. This practice aims to dissolve our ingrained perception of the body as a single, unified whole, "me," "myself," or "mine."
Focus on individual parts, such as hair, nails, teeth, saliva, or blood. Ask yourself if these parts are truly "me," "myself," or "mine." Reflect on their impermanence and constant change. Can any part of the body provide true, lasting satisfaction?
Contemplate a body part you find attractive. For instance, if a man is attracted to women’s breasts, he might reflect on what specifically draws him to them. Is it the skin, the flesh beneath, the tiny hairs, the pores, or skin flakes? Viewing medical images of breasts (not of models but of people of all ages) may help dispel the illusion of attractiveness. Continue examining these images until the only perception is of mammary glands. The issue isn’t with the mammary glands themselves, but rather with greed, delusion, and the mental images that have created the illusion of something attractive.
Visualize or overlay different perceptions, such as imagining a skeleton over a person’s body, to reduce attachment and attraction to physical form.
Contemplating the Elements of the Body
MN62 — Mahārāhulovāda Sutta
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Then, having robed himself in the morning and taking his bowl and robe, the Blessed One entered Sāvatthī for alms.
Venerable Rāhula also robed himself in the morning and taking his bowl and robe, followed the Blessed One step by step.
Then the Blessed One, looking back, addressed Venerable Rāhula:
Whatever form, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near: all forms should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.
Is it only form, Blessed One? Is it only form, Well-Gone One?
Form as well, Rāhula, feeling as well, Rāhula, perception as well, Rāhula, formations as well, Rāhula, consciousness as well, Rāhula.
Then Venerable Rāhula thought, Who today will be advised in person by the Blessed One and enter the village for alms? and he turned back and sat at the root of a certain tree, cross-legged, setting mindfulness on itself, straightening his body.
Venerable Sāriputta saw Venerable Rāhula sitting at the root of a certain tree, cross-legged, setting mindfulness on itself, straightening his body.
Seeing him, Venerable Sāriputta addressed him:
Develop mindfulness of breathing, Rāhula. Mindfulness of breathing, when developed and cultivated, is of great fruit and benefit.
Then, in the evening, Venerable Rāhula emerged from seclusion and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Venerable Rāhula said to the Blessed One:
How, Venerable Sir, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?
Whatever, Rāhula, is internal, pertaining to oneself, solid, clung to: such as hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, or whatever else is internal, pertaining to oneself, solid, clung to: this is called, Rāhula, the internal earth element.
Both the internal earth element and the external earth element are simply the earth element. And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element.
What, Rāhula, is the water element? The water element may be either internal or external. What, Rāhula, is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung to: such as bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung to: this is called, Rāhula, the internal water element.
Both the internal water element and the external water element are simply the water element. And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element.
What, Rāhula, is the fire element? The fire element may be either internal or external. What, Rāhula, is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung to: such as that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, chewed, and tasted gets fully digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung to: this is called, Rāhula, the internal fire element.
Both the internal fire element and the external fire element are simply the fire element. And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate towards the fire element.
What, Rāhula, is the air element? The air element may be either internal or external. What, Rāhula, is the internal air element? Whatever internally, belonging to oneself, is air, airy, and clung to: such as up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breathing and out-breathing, or whatever else internally, belonging to oneself, is air, airy, and clung to: this is called, Rāhula, the internal air element.
Both the internal air element and the external air element are simply the air element. And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element.
The external air element is just the air element. It should be seen as it truly is with proper wisdom thus: This is not mine, I am not this, this is not my self. Seeing it thus as it truly is with proper wisdom, one becomes disenchanted with the air element, and the mind becomes dispassionate towards the air element.
And what, Rahula, is the space element? The space element may be internal or external. And what, Rahula, is the internal space element? Whatever internal, belonging to oneself, space, spatial and included, that is, the cavity of the ear, the nostrils, the door of the mouth, and whereby one swallows what is eaten, drunk, consumed, and tasted, and where it stays, and whereby it is excreted from below, or whatever else internal, belonging to oneself, space, spatial and included, not contacted by flesh and blood: this is called the internal space element.
Both the internal space element and the external space element are simply the space element. It should be seen as it truly is with proper wisdom thus: This is not mine, I am not this, this is not my self. Seeing it thus as it truly is with proper wisdom, one becomes disenchanted with the space element, and the mind becomes dispassionate towards the space element.
Develop meditation that is like the earth, Rahula. For, Rahula, for one who is developing meditation that is like the earth, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, the earth is not repelled, humiliated, or disgusted by anything clean or unclean placed on it; similarly, Rahula, develop meditation that is like the earth.
For, Rahula, for one who is developing the meditation that is like the earth, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like water, Rahula. For, Rahula, for one who is developing meditation that is like water, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, water washes clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop the meditation that is like water. For, Rahula, for one who is developing meditation that is like water, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like fire, Rahula. For, Rahula, for one who is developing the meditation that is like fire, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, fire burns clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop meditation that is like fire. For, Rahula, for one who is developing meditation that is like fire, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like wind, Rahula. For, Rahula, for one who is developing meditation that is like wind, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, the wind blows clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop meditation that is like wind. For, Rahula, for one who is developing meditation that is like wind, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation that is like space, Rahula. For, Rahula, for one who is developing meditation that is like space, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Just as, Rahula, space is not established anywhere; similarly, Rahula, develop meditation that is like space. For, Rahula, for one who is developing meditation that is like space, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.
Develop meditation on goodwill, Rahula. For, Rahula, for one who is developing meditation on goodwill, any ill-will will be abandoned.
Develop meditation on compassion, Rahula. For, Rahula, for one who is developing meditation on compassion, any cruelty will be abandoned.
Develop meditation on appreciative joy, Rahula. For, Rahula, for one who is developing meditation on appreciative joy, any discontent will be abandoned.
Develop meditation on equanimity, Rahula. For, Rahula, for one who is developing meditation on equanimity, any aversion will be abandoned.
Rahula, develop meditation on the unattractive. For you, Rahula, developing the meditation on the unattractive, any passion will be abandoned.
Develop the perception of inconstancy, Rahula. For you, Rahula, developing the perception of inconstancy, any conceit I am will be abandoned.
Develop mindfulness of breathing, Rahula. For you, Rahula, mindfulness of breathing, when developed and cultivated, is of great fruit and benefit.
How, Rahula, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit? Here, Rahula, a disciple, having gone to the forest, to the foot of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness on itself. Mindful he breathes in, mindful he breathes out.
Breathing in long, he knows, I breathe in long; or breathing out long, he knows, I breathe out long. Breathing in short, he knows, I breathe in short; or breathing out short, he knows, I breathe out short. He trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body. He trains thus: I shall breathe in calming bodily formation; he trains thus: I shall breathe out calming bodily formation.
He trains thus: I shall breathe in experiencing joy; he trains thus: I shall breathe out experiencing joy. He trains thus: I shall breathe in experiencing pleasure; he trains thus: I shall breathe out experiencing pleasure. He trains thus: I shall breathe in experiencing the mental formation; he trains thus: I shall breathe out experiencing the mental formation. He trains thus: I shall breathe in calming the mental formation; he trains thus: I shall breathe out calming the mental formation.
He trains thus: I shall breathe in experiencing the mind; he trains thus: I shall breathe out experiencing the mind. He trains thus: I shall breathe in gladdening the mind; he trains thus: I shall breathe out gladdening the mind. He trains thus: I shall breathe in concentrating the mind; he trains thus: I shall breathe out concentrating the mind. He trains thus: I shall breathe in liberating the mind; he trains thus: I shall breathe out liberating the mind.
He trains thus: I shall breathe in contemplating inconstancy; he trains thus: I shall breathe out contemplating inconstancy. He trains thus: I shall breathe in contemplating dispassion; he trains thus: I shall breathe out contemplating dispassion. He trains thus: I shall breathe in contemplating cessation; he trains thus: I shall breathe out contemplating cessation. He trains thus: I shall breathe in contemplating relinquishment; he trains thus: I shall breathe out contemplating relinquishment.
Thus developed, Rahula, mindfulness of breathing, thus cultivated, is of great fruit and benefit. With mindfulness of breathing so developed and so cultivated, even the final in-breaths and out-breaths are known as they cease, not unknown.
This is what the Blessed One said. Delighted, venerable Rahula rejoiced in what the Blessed One had said.
The Greater Discourse of Advice to Rahula is finished.
MN28 — The Greater Discourse on the Simile of the Elephant's Footprint
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There, the venerable Sāriputta addressed the disciples:
Friends, disciples.
Friend, those disciples responded to the venerable Sāriputta.
The venerable Sāriputta said: Just as, friends, all the footprints of whatever creatures that walk can be contained within the elephant's footprint, and the elephant's footprint is reckoned the largest because of its great size; in the same way, friends, all skillful qualities are gathered within the Four Noble Truths.
Which four?
The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering.
And what, friends, is the Noble Truth of Suffering?
Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, not to get what one wants is suffering; in short, the five aggregates subject to clinging are suffering.
And what, friends, are the five aggregates subject to clinging?
They are as follows: the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging.
And what, friends, is the form aggregate subject to clinging? The four great elements and the form dependent on the four great elements.
And what, friends, are the four great elements?
They are the earth element, the water element, the fire element, the air element.
And what, friends, is the earth element?
The earth element may be internal or external.
And what, friends, is the internal earth element?
Whatever internally, belonging to oneself, is solid, solidified, and clung to, that is, hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung to. This is called the internal earth element. Both the internal earth element and the external earth element are simply the earth element.
And it should be seen as it actually is with proper wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element.
There comes a time, friends, when the external water element is disturbed.
It carries away the village, town, city, district, and country. Therein, friends, the external earth element disappears.
For when the external earth element is disturbed, its continuity is seen as impermanent, its nature to decay, to fade away, to cease, and to change. What of this body, which is taken up with craving, I am this or This is mine or I am? Even less so.
If, friends, others abuse, revile, scold, and harass a disciple, he understands:
This painful feeling born of ear contact has arisen in me. That is dependent, not independent. Dependent on what? Dependent on contact.
He sees that contact is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, and consciousness is impermanent.
His mind, having made the elements its object, leaps forward, settles, becomes composed and unified, not clinging to anything in the world.
And if, friends, others treat that disciple with disagreeable, unpleasant, and unlikable acts: by contact with fists, with clods, with sticks, or with knives:
he understands:
This body is of such a nature that contacts with fists, clods, sticks, and knives can occur. The Blessed One has stated in the simile of the saw: Even if bandits were to sever you savagely limb by limb with a two-handled saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching.
Thus my energy will be aroused without slackening, mindfulness established without confusion, the body tranquil without disturbance, the mind concentrated and unified.
Let contacts with fists, clods, sticks, and knives come to this body; for this teaching of the Buddhas is being practiced by me.
If that disciple, while recollecting the Buddha, the Dhamma, and the Sangha, does not gain equanimity based on the wholesome, he is disappointed:
Alas for me, it is my loss, it is not my gain. It is my ill fortune, not my good fortune that while I am recollecting the Buddha, the Dhamma, and the Sangha, equanimity based on the wholesome does not arise in me.
Just as, friends, a female cat...
He feels it, he experiences urgency; just so, friend, if that disciple, while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, does not establish equanimity based on skillfulness, he feels it, he experiences urgency:
Alas for me, it is not my gain; it is hard for me, not easy, since while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, equanimity based on skillfulness is not established for me. If, friend, for that disciple, while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, equanimity based on skillfulness is established, he is pleased by that.
Even by this much, friend, a disciple has done much. What, friend, is the water element? The water element may be internal, it may be external. What, friend, is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung to, that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung to: this is called the internal water element.
Both the internal water element and the external water element are simply the water element. This is not mine, this I am not, this is not my self; thus should it be seen as it really is with proper wisdom. Seeing thus, he becomes disenchanted with the water element, dispassionate towards the water element. There comes a time, friend, when the external water element rages. It carries away villages, towns, cities, districts, and regions.
There comes a time in the great ocean when the water goes hundreds of leagues, two hundred leagues, three hundred leagues, four hundred leagues, five hundred leagues, six hundred leagues, seven hundred leagues. There comes a time in the great ocean when the water stands seven palm-trees deep, six palm-trees deep, five palm-trees deep, four palm-trees deep, three palm-trees deep, two palm-trees deep, one palm-tree deep.
There comes a time in the great ocean when the water stands seven men deep, six men deep, five men deep, four men deep, three men deep, two men deep, one man deep. There comes a time in the great ocean when the water stands half a man deep, waist deep, knee-deep, ankle-deep.
There comes a time in the great ocean when the water is not enough to wet even the joint of a finger. For what reason? Because of the external water element's great variability, its nature of decay, fading away, and alteration. What of this body, which is clung to by craving and lasts but a while?
There is none of this I am mine, this I am, this is my self. If, friend, for that disciple, while recollecting the Buddha in this way, recollecting the Dhamma in this way, recollecting the Sangha in this way, equanimity based on skillfulness is established. He is pleased by that. Even by this much, friend, a disciple has done much.
What, friend, is the fire element? The fire element may be internal, it may be external. What, friend, is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung to, that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung to: this is called the internal fire element.
Both the internal fire element and the external fire element are simply the fire element. This is not mine, this I am not, this is not my self; thus should it be seen as it really is with proper wisdom. Seeing thus, he becomes disenchanted with the fire element, dispassionate towards the fire element.
There comes a time, friend, when the external fire element rages. It burns villages, towns, cities, districts, and regions. It comes upon a green or a path or a rock or water or a lovely piece of ground and, coming to no sustenance, it goes out. There comes a time when even with a chicken's feather or a cow's hide, it would be hard to find a single spot on earth not burned by the fire element.
They search for it. Indeed, friend, for the external fire element, its impermanence will become apparent, its nature of decay will become apparent, its nature of fading away will become apparent, its nature of change will become apparent. What about this body, taken up with craving, thinking I am this or This is mine or I am? But for him, it does not exist like that.
If, friend, a disciple thus recollects the Buddha, thus recollects the Dharma, thus recollects the Sangha, and equanimity based on wholesomeness becomes established in him, he becomes joyful. By this much, friend, a disciple has done much. And what, friend, is the air element? The air element may be internal, it may be external.
And what, friend, is the internal air element? Whatever internal, belonging to oneself, air, windy nature, taken up, that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breathing and out-breathing, or whatever else internal, belonging to oneself, air, windy nature, taken up: this, friend, is called the internal air element.
Both the internal air element and the external air element are simply air elements. This is not mine, this I am not, this is not my self, thus should it be seen with proper wisdom as it really is. Having seen it thus with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element. There comes a time, friend, when the external air element is disturbed. It sweeps away villages, towns, cities, districts, and regions.
There comes a time, in the last month of the hot season, they search for wind with a fan or bellows, and even the grasses do not want moisture. Indeed, friend, for the external air element, its impermanence will become apparent, its nature of decay will become apparent, its nature of fading away will become apparent, its nature of change will become apparent.
What about this body, taken up with craving, thinking I am this or This is mine or I am? But for him, it does not exist like that. If, friend, others abuse, insult, taunt, and harass the disciple, he understands: This painful feeling born of ear contact has arisen in me. That is dependent, not independent. Dependent on what? Dependent on contact.
He sees that contact is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. And his mind, having the elements as its object, leaps forward, settles, becomes steady, and is committed. If, friend, others treat the disciple with disagreeable, unpleasant, and unlikable physical contact, with a fist, with clods, with sticks, with knives, he understands: This body is such that contact with fists, clods, sticks, and knives can occur.
The Blessed One has said in the simile of the saw: Even if bandits were to sever you savagely limb by limb with a two-handled saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching. My energy shall be aroused and unflagging, my mindfulness established and unconfused, my body calm and unaroused, my mind concentrated and unified. Let contact with fists, clods, sticks, and knives come to this body; for this is the teaching of the Buddhas.
If, friend, while the disciple recollects the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established in him, he becomes disappointed and distressed: Alas, it is my loss, indeed it is not my gain; it is my misfortune, indeed it is not my fortune. That for me, while recollecting the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established.
Just as, friend, a female jackal, upon seeing a lion, becomes disappointed and distressed; likewise, if while the disciple recollects the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established in him, he becomes disappointed and distressed: Alas, it is my loss, indeed it is not my gain; it is my misfortune, indeed it is not my fortune. That for me, while recollecting the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness does not become established.
If, friend, while the disciple recollects the Buddha, the Dharma, and the Sangha, equanimity based on wholesomeness becomes established in him, he becomes joyful. By this much, friend, a disciple has done much.
It is said. Just as, friend, depending on wood, creepers, grass, and clay, space is surrounded and only considered a house; similarly, friend, depending on bones, sinews, flesh, and skin, space is surrounded and only considered form. If, friend, the internal eye is intact and external forms do not come into its field, and there is no appropriate engagement, then there is no manifestation of the corresponding consciousness.
If, friend, the internal eye is intact and external forms come into its field, but there is no appropriate engagement, then there is no manifestation of the corresponding consciousness. However, friend, when the internal eye is intact, and external forms come into its field, and there is appropriate engagement, then there is the manifestation of the corresponding consciousness.
The form of such a person goes into the aggregate of form clinging, the feeling goes into the aggregate of feeling clinging, the perception goes into the aggregate of perception clinging, the formations go into the aggregate of formations clinging, and the consciousness goes into the aggregate of consciousness clinging.
He understands thus: Indeed, this is how the collection, gathering, and amalgamation of these five aggregates of clinging occurs. It has been said by the Blessed One: One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination. These five aggregates of clinging are dependently arisen.
The desire, attachment, inclination, and adherence in these five aggregates of clinging is the origin of suffering. The removal and abandonment of desire and lust in these five aggregates of clinging is the cessation of suffering. Even by this much, friend, a disciple has done much. If, friend, the internal ear... nose... tongue... body... mind is intact, and external phenomena do not come into its field, and there is no appropriate engagement, then there is no manifestation of the corresponding consciousness.
If, friend, the internal mind is intact, and external phenomena come into its field, but there is no appropriate engagement, then there is no manifestation of the corresponding consciousness. However, friend, when the internal mind is intact, and external phenomena come into its field, and there is appropriate engagement, then there is the manifestation of the corresponding consciousness.
The form of such a person goes into the aggregate of form clinging, the feeling goes into the aggregate of feeling clinging, the perception goes into the aggregate of perception clinging, the formations go into the aggregate of formations clinging, and the consciousness goes into the aggregate of consciousness clinging.
He understands thus: Indeed, this is how the collection, gathering, and amalgamation of these five aggregates of clinging occurs. It has been said by the Blessed One: One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.
These five aggregates of clinging are dependently arisen. The desire, attachment, inclination, and adherence in these five aggregates of clinging is the origin of suffering. The removal and abandonment of desire and lust in these five aggregates of clinging is the cessation of suffering. Even by this much, friend, a disciple has done much.
This was said by the Venerable Sāriputta. The disciples were pleased and delighted in the Venerable Sāriputta's words. The Great Elephant Footprint Simile Sutta is finished.
What can we do to see the aggregates, this mass of suffering and stress, clearly in a way that we can cut attachment for them out of the mind? Why is it that people studying to be doctors can know everything in the body, intestines, liver, kidneys, and all, down to the details, and yet don’t develop any dispassion or disenchantment for it, why? Why is it that undertakers can spend their time with countless corpses and yet not gain any insight at all? This shows that this sort of insight is hard to attain. If there’s no mindfulness and discernment to see things clearly for what they are, knowledge is simply a passing fancy. It doesn’t sink in. The mind keeps latching onto its attachments.
But if the mind can gain true insight to the point where it can relinquish its attachments, it can gain the paths and fruitions leading to nibbāna. This shows that there’s a difference in the knowing. It’s not that we have to know all the details like modern-day surgeons. All we have to know is that the body is composed of the four physical elements plus the elements of space and consciousness. If we really know just this much, we’ve reached the paths and their fruitions, while those who know all the details to the point where they can perform surgery don’t reach any transcendent attainments at all.…
So let’s analyze the body into its elements so as to know them thoroughly. If we do, then when there are changes in the body and mind, there won’t be too much clinging. If we don’t, our attachments will be fixed and strong and will lead to further states of being and birth in the future.
Now that we have the opportunity, we should contemplate the body and take it apart for a good look so as to get down to the details. Take the five basic meditation objects, hair of the head, hair of the body, nails, teeth, skin, and look at them carefully one at a time. You don’t have to take on all five, you know. Focus on the hair of the head to see that it belongs to the earth element, to see that its roots are soaked in blood and lymph under the skin. It’s unattractive in terms of its color, its smell, and where it dwells. If you analyze and contemplate these things, you won’t be deluded into regarding them as your hair, your nails, your teeth, your skin.
All of these parts are composed of the earth element mixed in with water, wind, and fire. If they were purely earth they wouldn’t last, because every part of the body has to be composed of all four elements for it to be a body. And then there’s a mental phenomenon, the mind, in charge. These are things that follow in line with nature in every way, the arising, changing, and disbanding of physical and mental phenomena, but we latch onto them, seeing the body as ours, the mental phenomena as us: It’s all us and ours. If we don’t contemplate to see these things for what they are, we’ll do nothing but cling to them.
This is what meditation is: Seeing things clearly for what they are. It’s not a matter of switching from topic to topic, for that would simply ensure that you wouldn’t know a thing. But our inner character, under the sway of ignorance and delusion, doesn’t like examining itself repeatedly. It keeps finding other issues to get in the way, so that we think constantly about other things. This is why we stay so ignorant and foolish.
Then why is it that we can know other things? Because they fall in line with what craving wants. To see things clearly for what they are would be to abandon craving, so it finds ways of keeping things hidden. It keeps changing, bringing in new things all the time, keeping us fooled all the time, so that we study and think about nothing but matters that add to the mind’s suffering and stress. That’s all that craving wants. As for the kind of study that would end the stress and suffering in the mind, it’s always getting in the way.
This is why the mind is always wanting to shift to new things to know, new things to fall for. And this is why it’s always becoming attached. So when it doesn’t really know itself, you have to make a real effort to see the truth that the things within it aren’t you or yours. Don’t let the mind stop short of this knowledge: Make this a law within yourself. If the mind doesn’t know the truths of inconstancy, stress, and not-self within itself, it won’t gain release from suffering. Its knowledge will simply be worldly knowledge, it will follow a worldly path. It won’t reach the paths and fruition leading to nibbāna.
So this is where the worldly and the transcendent part ways. If you comprehend inconstancy, stress, and not-self to the ultimate degree, that’s the transcendent. If you don’t get down to their details, you’re still on the worldly level.…
The Buddha has many teachings, but this is what they all come down to. The important principles of the practice, the four establishings of mindfulness, the four Noble Truths, all come down to these characteristics of inconstancy, stress, and not-selfness. If you try to learn too many principles, you’ll end up not getting any clear knowledge of the truth as it is. If you focus on knowing just a little, you’ll end up with more true insight than if you try knowing a lot of things. It’s through wanting to know a lot of things that we end up deluded. We wander around in our deluded knowledge, thinking and labeling things, but knowledge that is focused and specific, when it really knows, is absolute. It keeps hammering away at one point. There’s no need to know a lot of things, for when you really know one thing, everything converges right there.…
Understand and see the disintegration of the body before it actually breaks up physically; that is to say, seeing the death of the body before death actually occurs. This is the real thing.
Ajhan DTUN
Contemplating Death
As covered before, death is actively hidden in modern society. It's entirely possible for someone to live their entire life without ever seeing a dead body in person.
Contemplating death brings urgency to our practice, lets us live free from the fear of death and makes us more alive, not wasting time on senseless delusional activities.
When you see elderly people, sick people, dead bodies, decaying bodies, disabled bodies, or even skeletal remains, you should also redirect your attention to yourself and contemplate that your own body will also age, get sick, die, decay, become disabled, and eventually turn into bones. By doing so, you can reduce attachment to your own body. - Linmu
Study the following Suttas to better understand mindfulness of death:
AN6.19 — Paṭhamamaraṇassatisutta
At one time, the Blessed One was staying at Nātika in the Brick Hall. There, the Blessed One addressed the disciples: Disciples. Venerable Sir, the disciples replied to the Blessed One. The Blessed One said:
Mindfulness of death, when developed and cultivated, is of great fruit and benefit, leading to the deathless, having the deathless as its consummation. Should you not cultivate mindfulness of death?
When this was said, a certain disciple said to the Blessed One: I, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple?
Here, venerable sir, it occurs to me: Oh, may I live for the night and day, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.
Another disciple said to the Blessed One: I too, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple? Here, venerable sir, it occurs to me: Oh, may I live for the day, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.
Another disciple said to the Blessed One: I too, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple? Here, venerable sir, it occurs to me: Oh, may I live for the time it takes to eat a meal, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.
Another disciple said to the Blessed One: I too, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple? Here, venerable sir, it occurs to me: Oh, may I live for the time it takes to eat four or five mouthfuls, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.
Another disciple said to the Blessed One: I too, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple? Here, venerable sir, it occurs to me: Oh, may I live for the time it takes to eat one mouthful, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.
Another disciple said to the Blessed One: I too, venerable sir, cultivate mindfulness of death. But how do you cultivate mindfulness of death, disciple? Here, venerable sir, it occurs to me: Oh, may I live for the time it takes to breathe in or out, keep the Blessed One's teaching in mind, much would be done by me. Thus, venerable sir, I cultivate mindfulness of death.
Having said this, the Blessed One said to the disciples: Disciples, whether a disciple cultivates mindfulness of death thinking: Oh, may I live for the night and day, or for the day, or for the time it takes to eat a meal, or for the time it takes to eat four or five mouthfuls, these disciples are said to live negligently, to cultivate mindfulness of death slowly for the destruction of the taints.
But whether a disciple cultivates mindfulness of death thinking: Oh, may I live for the time it takes to eat one mouthful, or for the time it takes to breathe in or out, these disciples are said to live diligently, to cultivate mindfulness of death sharply for the destruction of the taints. Therefore train yourselves thus.
Let us live heedfully, develop acute mindfulness of death for the destruction of the taints. Thus should you train yourselves.
AN6.20 — Dutiyamaraṇassatisutta
At one time, the Blessed One was dwelling at Nātika in the Brick Hall. There, the Blessed One addressed the disciples:
Mindfulness of death when developed and cultivated, is of great fruit and benefit, leading to the deathless, having the deathless as its consummation.
How is mindfulness of death developed and cultivated to be of great fruit and benefit, leading to the deathless, having the deathless as its consummation?
Here a disciple reflects at the end of the day, as night falls:
There are many causes for my death: a snake might bite me, a scorpion might sting me, a centipede might bite me; that would be an obstacle for me. I might stumble and fall, the food I have eaten might cause me trouble, my bile or phlegm might be disturbed, or the bodily humors might be disturbed;that would be an obstacle for me.
Therefore a disciple should reflect:
Are there any evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die tonight?
If, upon reflection, a disciple knows:
There are evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die tonight, then that disciple should arouse extraordinary desire, effort, enthusiasm, resolution, mindfulness, and clear knowing for the abandoning of those very evil, unwholesome states.
Just as if one's clothes or head were on fire, one would exert extraordinary desire, effort, enthusiasm, resolution, mindfulness, and clear knowing to extinguish the fire on one's clothes or head; similarly that disciple should exert effort for the abandoning of those very evil, unwholesome states.
If, however, upon reflection, a disciple knows:
There are no evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die tonight, then that disciple should dwell with joy and happiness, training day and night in wholesome states.
Here a disciple reflects at the dawn of day:
There are many causes for my death: a snake might bite me, a scorpion might sting me, a centipede might bite me; that would be an obstacle for me. I might stumble and fall, the food I have eaten might cause me trouble, my bile or phlegm might be disturbed, or the bodily humors might be disturbed; that would be an obstacle for me.
Therefore a disciple should reflect:
Are there any evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die today?
If, upon reflection, a disciple knows:
There are evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die today, then that disciple should arouse extraordinary desire, effort, enthusiasm, resolution, mindfulness, and clear knowing for the abandoning of those very evil, unwholesome states.
Just as if one's clothes or head were on fire, one would exert extraordinary desire, effort, enthusiasm, resolution, mindfulness, and clear knowing to extinguish the fire on one's clothes or head; similarly that disciple should exert effort for the abandoning of those very evil, unwholesome states.
If, however, upon reflection, a disciple knows:
There are no evil, unwholesome states not abandoned in me, which would be an obstacle if I were to die today, then that disciple should dwell with joy and happiness, training day and night in wholesome states.
Thus developed mindfulness of death is of great fruit and benefit, leading to the deathless, having the deathless as its consummation.
The Four Right Efforts**
AN4.14 — Saṁvarasutta
Disciples, these are the four exertions.
What are the four?
The exertion for restraint, the exertion for abandoning, the exertion for developing, the exertion for protecting.
And what is the exertion for restraint?
Here a disciple, having seen a form with the eye, does not grasp at its signs and features.
Since, if he left the eye faculty unrestrained, evil, unwholesome states of longing and dejection might invade him, he practices restraint, guards the eye faculty, undertakes the restraint of the eye faculty.
Having heard a sound with the ear...
Having smelled an odor with the nose...
Having tasted a flavor with the tongue...
Having felt a tangible with the body...
Having cognized a mental phenomenon with the mind, he does not grasp at its signs and features.
Since, if he left the mind faculty unrestrained, evil, unwholesome states of longing and dejection might invade him, he practices restraint, guards the mind faculty, undertakes the restraint of the mind faculty.
This is called the exertion for restraint.
And what is the exertion for abandoning?
Here a disciple does not tolerate an arisen thought of sensuality, he abandons it, dispels it, terminates it, and causes it to disappear.
He does not tolerate an arisen thought of ill will...
He does not tolerate an arisen thought of harming...
He does not tolerate any arisen evil, unwholesome states, he abandons them, dispels them, terminates them, and causes them to disappear.
This is called the exertion for abandoning.
And what is the exertion for developing?
Here a disciple develops the enlightenment factor of mindfulness, which is based on seclusion, dispassion, cessation, and ripens in relinquishment.
He develops the enlightenment factor of investigation of states...
He develops the enlightenment factor of energy...
He develops the enlightenment factor of rapture...
He develops the enlightenment factor of tranquility...
He develops the enlightenment factor of concentration...
He develops the enlightenment factor of equanimity, which is based on seclusion, dispassion, cessation, and ripens in relinquishment.
This is called the exertion for developing.
And what is the exertion for protecting?
Here a disciple protects an arisen favorable concentration sign, such as the perception of a skeleton, the perception of a worm-infested corpse, the perception of a discolored corpse, the perception of a fissured corpse, the perception of a bloated corpse.
This is called the exertion for protecting.
These are the four exertions.
Restraint and abandoning, Developing and protecting;
These four exertions, were taught by the Kinsman of the Sun;
By which a disciple, ardent here, may reach the end of suffering.
AN6.25 — The Discourse on the Bases of Mindfulness
Disciples, there are these six bases of mindfulness. What six?
Here, disciples, a noble disciple recollects the Tathāgata thus: Such indeed is the Blessed One... teacher of gods and humans, the Enlightened One, the Blessed One. When, disciples, a noble disciple recollects the Tathāgata, at that time their mind is not obsessed by lust, nor by hatred, nor by delusion; their mind is straight, having been freed from these defilements. Defilement, disciples, is a term for the five cords of sensual pleasure. Herein, some beings are purified by using this as an object of meditation.
Again, disciples, a noble disciple recollects the Dhamma thus: Well proclaimed by the Blessed One is the Dhamma... to be personally experienced by the wise. When, disciples, a noble disciple recollects the Dhamma, at that time their mind is not obsessed by lust, nor by hatred, nor by delusion; their mind is straight, having been freed from these defilements. Defilement, disciples, is a term for the five cords of sensual pleasure. Herein, some beings are purified by using this as an object of meditation.
Again, disciples, a noble disciple recollects the Saṅgha thus: Well-practiced is the Saṅgha of the Blessed One's disciples... the unsurpassed field of merit for the world. When, disciples, a noble disciple recollects the Saṅgha, at that time their mind is not obsessed by lust, nor by hatred, nor by delusion; their mind is straight, having been freed from these defilements. Defilement, disciples, is a term for the five cords of sensual pleasure. Herein, some beings are purified by using this as an object of meditation.
Again, disciples, a noble disciple recollects their own virtue, unbroken... leading to concentration. When, disciples, a noble disciple recollects their virtue, at that time their mind is not obsessed by lust, nor by hatred, nor by delusion; their mind is straight, having been freed from these defilements. Defilement, disciples, is a term for the five cords of sensual pleasure. Herein, some beings are purified by using this as an object of meditation.
Again, disciples, a noble disciple recollects their own generosity: It is a gain for me, it is well gained by me... delighting in giving and sharing. ... Herein, some beings are purified.
Again, disciples, a noble disciple recollects the devas: There are the devas of the Four Great Kings, the devas of the Thirty-three, the Yāma devas, the Tusita devas, the devas who delight in creating, the devas who control what others have created, the Brahma-world devas, and devas beyond them.
Just as those devas, with their respective faith, virtue, learning, generosity, and wisdom, passed away from here and reappeared there, so too do I possess such faith, virtue, learning, generosity, and wisdom.
When, disciples, a noble disciple recollects their own and the devas faith, virtue, learning, generosity, and wisdom, at that time their mind is not obsessed by lust, nor by hatred, nor by delusion; their mind is straight, having been freed from these defilements. Defilement, disciples, is a term for the five cords of sensual pleasure. Herein, some beings are purified by using this as an object of meditation.
These, disciples, are the six bases of mindfulness.
How to overcome sleepiness
This world and other Worlds
The practice of wakefulness should be understood from the perspective of the different realms of existence.
Throughout history, humans have accepted the existence of and interacted with spirits, ghosts, angels, gods, and beings in other realms as a normal part of their reality. It is only recently in the western world that science has dismissed these beliefs because they lack scientific evidence.
Unlike modern science, in which all of existence is based on the interaction of matter and energy, the Tathagata teaches that the mind is the forerunner to all existence. It is not physical processes that shape evolution and existence, but rather the mind itself, through intentions, volition, and Karma, that determines how a being takes existence not only in this world but in other realms as well. In other words, existence and evolution are not based on survival of the fittest, but on the intentions and choices made by the mind of beings. This is most evident in humans and higher beings who live their lives based mostly on choices instead of instinct.
The fundamental principle is that whatever the mind attaches itself to, it grows there. Beings are born into different realms because their thoughts and intentions have led them there. Worlds and the whole of existence is created by the mind.
The rebirth of a being in these different realms happens not only in different lifetimes but also from moment to moment, day to day, and over longer periods of time, and is experienced by all of us to some extent in the different mind states that we experience, which then, depending on the propensity of these mind states, leads to rebirth in corresponding realms.
For instance, most humans have experienced the Hell Realm at some point in their lives, characterized by intense suffering and torment due to hatred, violence, and despair.
Similarly, the Hungry Ghost Realm is experiencing intense desire for something, yet being unable to satisfy those cravings.
Humans often dwell in the Animal Realm, driven by instinct and survival, performing mindless routines, trying to earn a living, seeking food and shelter, and trying to reproduce, as well as experiencing fear, being aggresive and possessive.
Some humans are constantly in the Asura Realm, fiercely competitive, constantly striving for power and superiority.
Or in one of the Deva Realms, which offers pleasure and happiness due to indulgence in refined sensual pleasures.
Besides these and other realms, practitioners can access the Form and Formless Realms, where pure consciousness exists devoid of sensory perceptions and bodily sensations, transcending the limitations of physical existence. These realms include infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.
The important point is that not only do beings exist in each of these realms, but that humans can experience these mind state from one moment to the next throughout their life. The more frequently we dwell and feed in these mental states, the more we get established there and they become reality.
The path to liberation and the practice of wakefulness involves being aware of these mind states and letting go of attachment to dwelling in the mind states that correspond to the lower realms of existence and instead inclining the mind and learning to abide and dwell more and more frequently in the higher, more subtle realms and mind states, such as the form and formless realms, where one can let go of clinging to the Five Aggregates and eventually release oneself from rebirth in any realm of existence.
In the practice of mindfulness of the body, the goal is to let go of gross attachment to the body and, instead of dwelling and abiding in the sensual body, to dwell at a more subtle level in the mental body, and eventually in the formless body. And then finally:
Dwelling at more subtle levels causes corresponding afflictions to disappear. For example, while we are dwelling in the mental body, we are not afflicted by sense-based craving and aversion.
The mental body will be addressed in "Right Mindfulness"
Nibbana means breaking free of the bonds that binds one to the 31 realms
SN9.11 — Unwholesome Thoughts Discourse
At one time, a certain disciple was dwelling in the Kosalan country, in a certain forest grove.
And at that time, that disciple, having gone to the forest for the day's abiding, was thinking unwholesome, evil thoughts, such as thoughts of sensuality, thoughts of ill-will, thoughts of harming.
Then, the deity who was the guardian of that forest grove, compassionate and desiring his welfare, wishing to stir that disciple, approached him; having approached, that deity spoke to the disciple in verses:
From improper attention, you suffer from those thoughts;
By abandoning them improperly, think properly.
Relying on the Teacher, the Dhamma, the Sangha, and your own virtues;
You will attain joy, happiness without doubt;
Then, filled with joy, you will make an end of suffering.
Then, that disciple, stirred by that deity, attained urgency.
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