It is just nimitta.
The nimitta of body, feeling, or citta, is breath, in ānāpānasati.
They are linked to, built upon and can be measured with breath.
https://justpaste.it/17va5
Anapanasati - Step 7 and 8
Re: Anapanasati - Step 7 and 8
In this world, there are many people acting and yearning for the Mara's world; some for the Brahma's world; and very few for the Unborn.
Re: Anapanasati - Step 7 and 8
Thanissaro translates sankhara as fabrications:
Sister Dhammadinna: “In-&-out breaths are bodily fabrications. Directed
thought & evaluation are verbal fabrications. Perceptions & feelings are
mental fabrications.” — MN 44
“This means that in step 4 you deliberately try to calm the breath. In step 8,
after sensitizing yourself to the effect of perceptions and feelings on the mind in
step 7, you try to cultivate perceptions and feelings that will have a calming
effect. And although verbal fabrication is not mentioned by name in any of the
steps, the use of the training phrase “I will breathe” is, in itself, an example of
using verbal fabrication skillfully. So all three forms of fabrication play a role in
these sixteen steps.”—-“Right Mindfulness”, Thanissaro.
Re: Anapanasati - Step 7 and 8
MN 44 (MA210) & SN 41.6 (SA 568), that are concerned respectively with the second nidanna of paticcasamuppada (and also the 9th jhana); as well as outside this niddana (it seems,) are pretty much controversial among schools.
The Chinese Madhyama-agama (MA 210) does not cover the three sankharas.
The Tibetan parallel (Chos sbyin gyi mdo) does not have perception & feeling, but perception & intention for cittasankhara.
The same occurs in SA 568 (SN 41.6); that is to say perception & intention.
Note that SN 41.6 does not mention paticcasamuppada.
So, I am not going to embark on the everlasting nonsense merry-go-round, with this new ticket.
Although my conviction is that perception and feeling is what cittasankhara is all about in sankhara nidana; or the 9th jhana (see SN 36.11 & SA 474 for the latter).
________
I was just adressing saṅkara, with its right etymology; in the context of the right meaning of samādhi.
https://justpaste.it/5x298
In this world, there are many people acting and yearning for the Mara's world; some for the Brahma's world; and very few for the Unborn.
Re: Anapanasati - Step 7 and 8
Sankhara appears to be one of the most diverse words in the suttas. There appears to be no such thing as "right etymology" that fits every context of use. For example, MN 43 refers to the ayu sankhara (life force) that exists when all mentality ceases to operate in Nirodha Samapatti. Also, each aggregate is called a 'sankhara' (MN 35; Dhp 277; etc).
The sutta teachings are largely based on strict definitions. MN 44 & SN 41.6 offer a standard definition of these terms. I think it is careless to dismiss this. More importantly, what these definitions actually mean should be investigated.ToVincent wrote: ↑Fri Sep 14, 2018 11:41 pmMN 44 & SN 41.6, that are concerned respectively with the second nidanna of paticcasamuppada (and also the 9th jhana); as well as outside this niddana (it seems,) are pretty much controversial among schools. Note that SN 41.6 does not mention paticcasamuppada.
Sankhara in SN 22.81 refers to thought (of self) by sankhara khandha. This context in SN 22.81, while relevant, appears far too limited. Feeling & perception as "citta sankhara" I think are more broadly and appropriately described below:
What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one objectifies.
MN 18
When one is touched by a pleasant feeling, if one delights in it, welcomes it, and remains holding to it, then the underlying tendency to lust lies within one. When one is touched by a painful feeling, if one sorrows, grieves and laments, weeps beating one’s breast and becomes distraught, then the underlying tendency to aversion lies within one. When one is touched by a neither-painful-nor-pleasant feeling, if one does not understand as it actually is the origination, the disappearance, the gratification, the danger, and the escape in regard to that feeling, then the underlying tendency to ignorance lies within one.
MN 148
There is always an official executioner. If you try to take his place, It is like trying to be a master carpenter and cutting wood. If you try to cut wood like a master carpenter, you will only hurt your hand.
https://soundcloud.com/doodoot/paticcasamuppada
https://soundcloud.com/doodoot/anapanasati
https://soundcloud.com/doodoot/paticcasamuppada
https://soundcloud.com/doodoot/anapanasati
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Re: Anapanasati - Step 7 and 8
DooDoot wrote: ↑Wed Sep 12, 2018 7:14 am
When rapture (step 5) and happiness (step 6) occur, they can push & pull the mind (citta) to have various reactions; particularly when the meditator is new to this sphere of experience . Step 7 is experiencing how rapture and happiness push & pull the mind to have various reactions. Step 8 is calming this process, that is, calming any reactivity & the feelings themselves.
When step 5 and 6 is reached, particularly step 5 (rapture), many types of mental reactions can occur. The mind can delight or lust over the rapture; the mind can create self-delusions over the rapture (such as "I have attained; I am the next Jesus"); the mind can dislike the rapture because it disturbs the calmness developed at step 4; or the mind can become apprehensive & confused over the rapture because it can be difficult for the newbie to control & maintain the composure, equanimity & concentration of the mind (citta) when the rapture is strong.
Step 7 is experiencing how feelings (& perceptions of those feelings) sankhara (stir-up) the citta (mind). Step 8 is calming this process.
This makes sense to me. Thank you.
“You only lose what you cling to”
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Re: Anapanasati - Step 7 and 8
Well Thanissaro calls them steps, so that's good enough for me.
__________________________________________________________________
“You only lose what you cling to”
Re: Anapanasati - Step 7 and 8
They appear to be "steps" since the later experience is dependent upon the former. Step 4 (calming the breath) depends on steps 1, 2 and 3 (experiencing the breath). Step 5 (experiencing the manifestation of rapture) depends on step 4 (calming the breath). Etc, etc. Step 9 is the most misunderstood because it is unrelated to thinking/thought but is about experiencing (the element/energy of) underlying defilements (or their absence) with full concentration on breathing. When the rapture & happiness are calmed away (step 8), there will remain some underlying defilements - step 9 (which are then calmed away, with concentration, which gives rise to step 10). Most like to believe dealing with thoughts is step 9 but its is not. Dealing with distracting thoughts is step 0 (zero).one_awakening wrote: ↑Sat Sep 15, 2018 6:24 am Well Thanissaro calls them steps, so that's good enough for me.
There is always an official executioner. If you try to take his place, It is like trying to be a master carpenter and cutting wood. If you try to cut wood like a master carpenter, you will only hurt your hand.
https://soundcloud.com/doodoot/paticcasamuppada
https://soundcloud.com/doodoot/anapanasati
https://soundcloud.com/doodoot/paticcasamuppada
https://soundcloud.com/doodoot/anapanasati
Re: Anapanasati - Step 7 and 8
Oh !, one more thing:
The Sanskrit रननाप manāpa [mana_āpa] means lit. “reach the manas”.
So what is agreeable (manāpa,) or disagreable (amanāpaṃ) , or both ( manāpāmanāpa,) seems to be related to “reaching the mano”. (See MN 152).
You have it all.
The Sanskrit रननाप manāpa [mana_āpa] means lit. “reach the manas”.
So what is agreeable (manāpa,) or disagreable (amanāpaṃ) , or both ( manāpāmanāpa,) seems to be related to “reaching the mano”. (See MN 152).
You have it all.
In this world, there are many people acting and yearning for the Mara's world; some for the Brahma's world; and very few for the Unborn.
Re: Anapanasati - Step 7 and 8
And still, according to Buddha himself (MN 118), 4 anapanasti tetrads are 4 satipatthanas, and again, 4 satipatthanas are not steps .)Well Thanissaro calls them steps, so that's good enough for me.
Re: Anapanasati - Step 7 and 8
Maybe this could also help.
Samadhi:
https://justpaste.it/5x298
&
Saṅkhara in Ānāpānasati:
https://justpaste.it/5o7hp
.
Samadhi:
https://justpaste.it/5x298
&
Saṅkhara in Ānāpānasati:
https://justpaste.it/5o7hp
.
Last edited by ToVincent on Mon Sep 17, 2018 11:22 pm, edited 2 times in total.
In this world, there are many people acting and yearning for the Mara's world; some for the Brahma's world; and very few for the Unborn.
Re: Anapanasati - Step 7 and 8
Oops ! Sorry, I posted the wrong URL.
For Anapanasati & Jhana side by side, this is the one:
https://justpaste.it/69jp3
That's all folks !.
.
For Anapanasati & Jhana side by side, this is the one:
https://justpaste.it/69jp3
That's all folks !.
.
In this world, there are many people acting and yearning for the Mara's world; some for the Brahma's world; and very few for the Unborn.
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Re: Anapanasati - Step 7 and 8
I think the four tetrads of anapanasati describe a progression, while the four frames of satipatthana can be practiced individually.
Buddha save me from new-agers!
Re: Anapanasati - Step 7 and 8
Yes, generally it is presented this way, but I don't think such interpertations are correct. For example, step 11 (which actually is N3 in mind-satipatthana) says that one concentrates his mind. But what did you do in previous 10 steps before that? Or - step 10 says that you gladden the mind. If so, what did you do before steps 5-6, where you observe jhanic rapture and bliss? So, "progression" models with their rather dim explanations look unconvincing.I think the four tetrads of anapanasati describe a progression, while the four frames of satipatthana can be practiced individually.
However, if we see it just as 4 satipatthanas - everything is clear: while breathing in-out you notice this-that happening in body/mind.
Re: Anapanasati - Step 7 and 8
Mindfulness of the body is clearly intended to be a focus and foundation for the other three, it being the only one where a list of exercises (six) are given.
Re: Anapanasati - Step 7 and 8
And what about "sati" in the case of Ānāpānasati?
Is it "sati" coming from Vedic smṛti, meaning recollection - or is it coming from सति sati = साति sāti = gaining , obtaining , acquisition (RV.)
If Samādhi, as seen before =
Temporary placing of (establishing) oneself in citta, before total liberation of the latter. The transcendence from dwelling in mano+citta, towards dwelling purely in citta, AND the process of liberating it thoroughly (second to fourth jhanas).
Then Ānāpānasatisamādhi would just mean:
"Obtaining the establishment in Citta, through breathing" .
.
.
Is it "sati" coming from Vedic smṛti, meaning recollection - or is it coming from सति sati = साति sāti = gaining , obtaining , acquisition (RV.)
If Samādhi, as seen before =
Temporary placing of (establishing) oneself in citta, before total liberation of the latter. The transcendence from dwelling in mano+citta, towards dwelling purely in citta, AND the process of liberating it thoroughly (second to fourth jhanas).
Then Ānāpānasatisamādhi would just mean:
"Obtaining the establishment in Citta, through breathing" .
.
.
In this world, there are many people acting and yearning for the Mara's world; some for the Brahma's world; and very few for the Unborn.