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I want to put this book to practise and use in real life. I want to be able to apply this book in three ways: (Reading Analayo's version)

a. How can I practise a specific part of the SS when I'm meditating on the cushion?
OR
Which meditations align with sharpening a specific skill from the SS?

b. How can I practise a specific part of the SS when I'm meditating off the cushion?
OR
What actions can I perform in everyday life to practise these skills from the SS?

c. How can I reflect over a specific part of the SS each day/week/month?
OR
What questions can I answer each day/week/month to reflect over my practise from the SS?

How can I get in touch with someone who can help me to this? :)

Metta. :) Thank you. :)

3 Answers 3

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Get back to Breath at one of nose holes in every posture whole life.

This is the basement of MahaSatipatthanaSutta.

When you can control your mind by Jhana and it's photographic memory, then the Tipitaka memorizer will give you next lesson.

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  • Where you got this instruction of breathi at one hole in every posture whole life. Can you elaborate more your post.
    – enRaiser
    Commented Jul 16, 2022 at 11:51
  • In pali-memorizing-culture, Viharati (living) means Iriyapatha (Living by 4 postures). In DN22, especially MN 119, IriyapathaPabba is put follow AnapanaPabba because AnapanaPabba is for the beginner in sitting posture. After Jhana-Attainment at matery level in sitting posture, the practitioner need to practice the same meditation in all other chances, 3 left postures, to get the mastery level, too. It's same in all section of DN22 MN119 and all other meditations, except some meditation could be reached Jhana level some could just access concentration level.
    – Bonn
    Commented Jul 17, 2022 at 4:04
  • But what about one nose hole. Why not both hole? And where itis mentioned?
    – enRaiser
    Commented Jul 17, 2022 at 9:46
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    No need mention because the practitioner try to get one-pointedness, so it's hard to get one-pointedness for the beginner if there are many point to see breath. This technique is from ven.Pa-Auk Tawya (and I think he take it from some sub-commentary) who has thousand monks in hand. His monks can meditate entire day for 2+ years, and some memorize tipitaka-pali. And don't let doubt inside. Meditation is not for doubt, more doubt more hindrance. Notice how can you keep mind on breath better and better longer and longer. Even light happens, get back to breath it will merge with breath itself.
    – Bonn
    Commented Jul 17, 2022 at 12:05
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Since you seem interested in what Bhikkhu Analayo has to offer in regards to the Satipatthana sutta I would suggest you maybe consider looking into his practice guide.

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The Satipatthana and Mahasatipatthana Suttas strongly informed Mahasi Sayadaw's noting style of insight meditation, which is very specific about how to practice in accordance with the instructions in the sutta both on the cushion and off. An excerpt from the "Basic Practice" section of Practical Insight Meditation:

When you look at the tap or water-pot on arriving at the place where you are to take a drink, be sure to make a mental note, looking, seeing. When you stop walking, stopping. When you stretch out the hand, stretching. When you touch the cup, touching. When you take the cup, taking. When dipping the cup into the water, dipping. When bringing the cup to the lips, bringing. When the cup touches the lips, touching. When you swallow, swallowing. etc.

From how I understand this tradition's teachings, the way to correctly practice according to the Satipatthana Sutta is not to specifically try to practice what's in one section or the other, but to continuously mentally note everything that occurs at one of the six sense doors, until you're able to see not just the thing that happened at the moment it was sensed but also when it arose and when it perished, while always returning to the rising and falling of the breath at the abdomen (or in and out of the breath and the nostrils, if you prefer) as an object when there's nothing else going on to note.

That's in contrast to your questions, which ask about practicing specific parts or sections at a time — even if you try to only note the breath, thoughts will arise, sounds will arise, etc., so this method recommends noting them all and then returning to the breath, rather than trying to exclude them.

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    Mahasi Sayadaw made a compromise to the thinking mind with this internal noting method. The actual instruction is to 'know' that which is observed. This is quite different from what Mahasi Sayadaw suggests, but his hope was that some practitioners were wise enough to eventually form that disparity. In some cases, some practitioners can hit this 'knowing' straight off the bat. That is why the Kuru people were given this teaching. They already possessed the uniformity of wisdom in discernment.
    – user17652
    Commented Jan 21, 2021 at 23:21
  • @NeuroMax thank you, I learned something today :)
    – Zac Anger
    Commented Jan 22, 2021 at 4:45
  • Thank you Zac, this helps me make some choices based on the Vipassana style of doing this, that I've learnt recently. :) Commented Jan 23, 2021 at 10:46

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