Practicing the Four Foundations of Mindfulness, or Body Contemplation, or just one object in the Body Contemplation group, mindfulness of breathing, also helps us to have peace and liberation in this life.
In the Mahasatipaṭṭhāna Sutta of the School of Sutras, the Buddha taught:
This, bhikkhus, is the only way that leads to the purification of beings, the overcoming of sorrow and lamentation, the cessation of suffering and grief, the attainment of the righteous path, and the realization of Nibbāna. That is the Four Foundations of Mindfulness.
It is no coincidence that the Blessed One confirmed that this is the “only way” (eka maggo) to realize Nibbāna. The Tripitaka (Tipitaka) contains many instructions and instructions for practitioners to practice to purify body and mind, right wisdom arises, but the teachings in the Suttanta (Sutta), Vinaya (Vinaya), The Abhidhamma has the sole purpose of helping to return to observing the body and mind, thereby understanding what their true nature is. These are the three states of suffering (dukkha), impermanence (anicca), and non-self (anatta). The Three Dharma Seals are the essence of existence, body and mind, and the world. To practice the Four Foundations of Mindfulness is to follow the original path of the Blessed One and the Noble Disciples, as well as to live fully with the teachings of the Buddhas of the three generations and ten directions. In the practice of the Four Foundations of Mindfulness, the Body Contemplation of the Body is considered popular and practiced by many people, and many meditation centers around the world apply it to practitioners who rely on practice, especially the two national religions of Thailand. Lan and Burma. In the commentary on the Four Foundations of Mindfulness (aṭṭhakathā) it says:
Practitioners love a lot, knowledge is slow, roughness is suitable for the body of contemplation. contemplation of the land. Practitioners of wrong views, fast knowledge in accordance with the Dharma of contemplation of origin. Perhaps, most sentient beings belong to the root of love, slow and coarse, so body contemplation of the land is suitable for many people. . In the body of mindfulness of the base, there is the subject of mindfulness of the breath. In terms of the practice of stillness, the subject of the breath is one of the forty subjects of meditation, which is suitable for all identities, especially those with the inclination of the range.
Practice the four foundations of mindfulness
The subjects of mindfulness of the body include the following:
Contemplating the breath; Contemplation of great position (four postures walking, standing, lying, sitting); Contemplation of posture (all activities, gestures from gross to subtle during the day such as walking forward, backward, bending, stretching, eating, drinking, chewing, tasting, urinating…); Meditate on the thirty-two slimy bodies (hair, hair, nails, teeth, skin, flesh, tendons, bones, kidneys, marrow, heart, liver, diaphragm, spleen, lungs, intestines, peritoneum, abdomen, feces, and bile). , sputum, pus, blood, sweat, fat, tears, skin fat, saliva, mucus, water in joints, urine); Meditate on the position and arrangement of the precepts. (Four Elements: earth, water, wind, fire); Contemplation of the decaying stages of corpses (The Nine Contemplations) In a nutshell, mindfulness of the body is observing what this body is and how it is. Contemplation of the body not only in oneself but also in external objects. That is why this verse is repeated over and over again to show the importance of constant contemplation of the inner and outer body:
Thus he lives contemplating the body on the internal body; or live contemplating the body on the external body; Or live contemplating the body on both the internal and external bodies. Or he lives contemplating arising on the body; or live contemplating cessation on the body; or live contemplating birth and death on the body. ‘There is a body,’ he lives mindfully thus, with the hope towards right knowledge, mindfulness. And he lives without refuge, without attachment to anything in the world. Thus, bhikkhus, a bhikkhu dwells contemplating the body in the body.
We practice mindfulness of the ground to realize that from time immemorial we have misunderstood the nature of this body and mind. Most people think: These are my beautiful eyes, this is my fair skin, this is my beautiful body. Therefore, we invest money, time and effort to take care of this body. It is also because of the body that we create karma, from which we drift in the cycle of birth and death. The Buddha warned himself by instructing: Sit down here, see what this body is? It’s just made up of prosthetics, these are hair, hair, nails, teeth, skin, heart, liver, lungs, lungs. The body is like a car put together, if we take the car apart, it is no longer a car. The body too, one of the parts has a problem, then we will suffer, and if one day they don’t work, the breath stops, the country of wind and fire returns to nature. Seeing what the nature of the body is, we are no longer too attached to it.
Breathing is a sign of life. The topic of mindfulness of breathing is analyzed very carefully in many different scriptures. In particular, the Import-Export Sutra (No. 118 – Central Region) discusses 16 methods of breathing. The Path Analysis (Patisaṁbhida) devotes a whole chapter to the detailed explanation of the breath. Even in the Vinaya, the Buddha also has a passage on mindfulness of breathing (Third Pārājika Chapter – Tatiyapārājikakaṇḍaṃ). A president or a civilian needs to breathe, yet most of us don’t know we’re breathing, don’t remember we’re breathing, don’t observe the breath.
The first step in observing the breath is to pay attention to how the breath goes in and out. There are many different techniques of breathing instruction, the tradition of practice following the Mahasi’s method is to observe the rising and falling of the abdomen, from which to follow the sensations of tension, swelling, erection, etc. Pa Auk closely follows the scriptures, especially if he follows the Purification Path, he should practice following the breath in the direction of concentration before and after wisdom. Achahn Chahn’s method combines the recitation of Buddho with the in-breath. Regardless of the method, each method has its own special point, the ultimate goal is to control the mind, use the breath as a focus point, from which to stay focused. The Chief Sutra says: “Breathing in, I know I’m breathing in, breathing out I know I’m breathing out…” But it should be understood that there is no “I” breathing. Since the Pali language conjugates the verb “asissisati” to “assassami”, it translates to “I breathe”. In fact, there is only the in-breath and the out-breath, with no “I” standing behind it.
A second misunderstanding in the breath contemplation is “Feeling the whole body, I will breathe in”, he practices; “Feeling the whole body, I will breathe out”, he practices; “Peace of body practice, I will breathe in”, he practice; “Calm the body, I will breathe out,” he practices. The word “body” here is translated from the word “Kāya”, which means “Kāya” has many meanings. In this case, the word “kāya” refers to the “breath body,” meaning the entire in-breath or out-breath, from beginning to end, not contemplation of the whole body or sensations. the whole body, because “feeling of the whole body” in the sense of the body will be mindfulness of feeling, not mindfulness of the body anymore. The whole-body feeling is mindfulness, the awareness to be fully aware of the in-breath and out-breath, the whole process. After a while, the breath gradually softens, softens, even at times it seems to disappear, you must also know each of those stages, which is “calming body and practice”.
Practice observing the breath will see one thing, sometimes we see that the breath is very light and subtle, sometimes the breath is heavy, sometimes it breathes with indifference and indifference. We don’t control the breath, but just let it flow naturally and we will see the impermanent nature of the breath, from time to time. There is no one behind to direct the breath, but the breath is made up of many conditions. Suffering here is understood as being forced to go in and out. When you breathe in, you have to exhale, when you breathe out, you have to breathe in. It is forced to change, so it means Dukkha. In the contemplation of the breath, we have seen the three operational characteristics of dharma: suffering, impermanence, and not-self.
The second and third body mindfulness subjects are contemplation of great and minor positions, which can be grouped together as contemplation of large and small living patterns (Iriyāpatha). In a day, we cannot just sit still, close our eyes and watch our breath, everyone has to work, study, and live. Therefore, the Buddha taught that in every gesture, big or small, we must observe clearly. Do whatever you know. There are three things that cannot be absent from the practice of contemplating the postures: mindfulness, alertness, and diligence. Mindfulness is like a gatekeeper, knowing who is going in or out, that is noting, this is sati. Awareness is knowing how to know each object, its nature and appearance, this is paññā, and diligence is perseverance, permanent, continuous, uninterrupted, thanks to the mind. Viriya
Living mindfully continuously, greed, anger, sorrow, lamentation, suffering, grief, and pain will hardly arise. Over time, we will realize that life is just an assembly of activities, everything is not static, but always moving. If you sit for a long time, you will be tired, you have to stand up, you have to stop for a long time, sit down to rest… Life is a compulsion, all joys and happiness are only fragile and temporary. That’s why we are peaceful and peaceful because we understand the nature of the body and mind and the external environment.
Contemplating 32 slippage is looking at this body from a secular perspective. Buddha taught:
This, bhikkhus, is like a sack with two drums filled with grains such as rice, rice, green beans, large beans, sesame, and milled rice. A person with eyes, pours out the grains and observes: “This is a grain of rice, this is a grain of rice, this is a green bean, this is a red bean, this is a sesame, this is a milled grain of rice.” In the same way, bhikkhus, a bhikkhu contemplates this body from the bottom of the feet up, up to the tip of the hair, covered with skin and filled with various impurities: “In this body, this is hair. , hair, nails, teeth, skin, flesh, tendons, bones, marrow, kidneys, heart, liver, diaphragm tissue, leaves…