[01]

My observation in the body
(Body Contemplation)

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P raft first observation is to observe the body in the trunk. Buddha has shown this through fourteen different ways. In other words, he taught fourteen headings of observing body in the trunk. Thread the first item in this section is the breath.
The Buddha taught:

And, this monk teachers, how to observe monk body in the trunk? This monk masters, here, monk, or go to the forest, or to under the tree, or go to a quiet place, sit cross-legged, holding his back straight, on the object of mindfulness meditation. Mindful he breathes in, mindful he breathes out. "

In the sentence " or go into the woods, or in under the tree, or go to a quiet place", the Buddha shows us the proper place to meditate. First Forest means any type of forest that solitude and peace is. Because it is a quiet place to be uninhabited forest, far from the noise and clamor of the people living in villages, in cities or in urban areas. In some texts explain that the "forest" is defined as a place where the people away from the residence about five hundred bow. A long bow about six sets (feet), so far from the forest to a resident population of about three thousand feet (about 1 km). In a place far away from where people who live like that, you can find solitude. Today it is difficult to find a truly quiet place. Even in the forest, you can hear the noise of the aircraft.
Second place is mentioned in the trade are "under the tree" . Under any tree, but also to be a quiet place such as in the forest.
Third place is just "a lonely place". It may be in the city or in the village, but quiet.
About where the element is deserted critical condition. Therefore, wherever quiet is the right place to meditate.
In other business, the quiet place is listed as follows: forest, tree, rock, canyons, caves, cemeteries, open forest, open field and stack [3]. In this listing also cites seven spot starts with the word "rock" is also considered a "quiet place".
These places are cited because they are the most suitable places for new people to meditate; these people need a quiet place and is not the dominant external circumstances. Monastery or temple can be a quiet place to meditate. For those who are experienced in meditation and the mind to have achieved a significant degree, then every place suitable for meditation.
"Forests, tree, quiet place" is the quiet, necessary for meditation. Three parts are also suitable spot for yogis on the weather, temperaments and their own identity that each student choose a suitable place.
"Forest" suitable for hot weather, "under the tree" appropriate in the cold season and "quiet places," right in the rainy season.
Forest suitable for yogis have more talks, under the tree, suitable for yogis have more privacy, and places, quiet suitable for windy yogis. ( According Aariyuvedic, Indian medicine, people who have many talks, many confidential or windy called "dosshas", are defective, incomplete. These people do not know how to balance if the body will arise disorders and diseases.).
Forests suitable for many ignorant yogi, under the tree, suitable for yogis much hatred, and open places suitable for those craving more yogis.
We can understand the choice of the appropriate places through the following example:

Gauchos do the training and maturity of a wild calf was followed by a wild cow to feed. He separated the calf from the mother, and then with seconds tied to a stake driven into the ground firmly. Calf struggled, ran, ran back and forth, dancing, drawing and could not escape. Finally hyperactive calves must stop, sit down and lie still inside stakes. Likewise, when the student wants to cultivate his mind, wants to tame the mind run the sensual world of sense: the colors, sounds, smells ... like the calf followed the cow tail must split his heart out sensual world of sense: seeing, hearing, smell, taste, touch to go into the woods, under the tree or in a quiet place. Use mindfulness ropes forcing his attention on the breath column in and breathing out. Will jump to mind, jumping back and forth, promising seamless until the object is no longer familiar to navigate to. Tam has been "mindful rope" tied up can not escape, had to stop from wandering through the line and enter the access and then sit down and lie still inside the pile, "breathing in and breathing out."

We can compare examples of calves with monks mind:

Monks	Calves net yet
The object (seeing, hearing ...)	Mother Dairy cows
Walk into the woods, where under the tree ....	Detached calf
Breathing in and breathing out	Pile
Mindfulness	Rope
access to	Cow sitting down
enter the	Cows lying down

Master monk sat cross-legged, holding his back straight, on the object of mindfulness meditation.

In this verse, the Buddha taught you how to prepare and select the appropriate posture for meditation. He refers to a traditional posture is sitting cross-legged. Oriental people familiar with should sit on the floor cross-legged sitting was natural and easy for them. He found no difficulty in sitting cross-legged. This is a very good meditation posture and peace, not to idleness and agitated.
There are three ways to sit cross-legged. The first is to sit "lotus", this is the hardest way to sit. If not used, you can not sit long in this posture. Legs crossed at each other when they sit just a few minutes you have to feel the pain. The second way is to sit "half lotus". You set foot on the other foot husband but not interlace. You can sit longer in this position, but you also feel crushed legs and feet a few minutes later you will be numb. The third way is to sit "comfortably". You set foot before the other legs, the legs do not overlap. This way a lot of sitting in a way known as Burma. In Burma, the majority sat in this way. This may be the best way for a beginner. The beginner in meditation can sit in this position for a longer time without feeling discomfort.
Some people feel very painful to have to sit cross-legged. And the pain has hindered their meditation. These people can sit on pillows on the couch, on the ice because during meditation also need a little bit of comfort.
Master monk keep your back straight : this means that the student must keep your back straight while meditating. When you sit up your spine then also be kept straight. When the spine is straight, the eighteen vertebrae superimposed on the other this is a neat way. When you sit straight, the muscles, tendons, skin and meat should not be twisted you do not have pain. If sitting is not straight, the muscles, tendons, etc .. will make your twisted pain [4]. Sitting upright during meditation, your mind will be easier to focus to develop mindfulness; and collapsed when the mind does not increase pain.So keep your back straight-legged sitting posture is well suited for concentration.
Mindfulness breathing A.-

"Mindfulness meditation on the object" : ie student concentrating on the object. here is breath meditation subject. So you have to focus on breathing in and breathing out.
"Mindfulness, master monk breathes in, mindful he breathes out monk" : This verse explains how to meditate. When you meditate, you keep your mind on breathing in and breathing out. Actually, you focus on the nose door and observe the breath "in the" "in the" ... Center located at the entrance to the nose while the breath in and out. Must observe the breath in and breath out separately. Do not pair them stick together. Breathing in is not present at the time of exhalation and exhalation are not present at the time of-breath.
When the practice of the breath you can observe the breath in many ways [5]. Four of these ways are recorded in Beijing (Sutta).

"Breathing in a long breath, master monk said:" I am breathing in long '; exhaled a long breath, master monk said: "I am breathing out long."

During contemplating the breath; sometimes yogis suddenly sighed deeply. Students should recognize "I am breathing in long ' . This means that the student does not forget to note the breath as yogis have full attention on the breath. Does not mean that students have intentionally let out a deep breath to know that you are breathing a deep breath. The word "know" here, means to know fully, not only know the superficial, surface.

Breathing in a short breath, he monk said: "I am breathing in short '. Breathing out a short breath, he monk said: "I am breathing out a short"

During contemplating the breath; sometimes yogis suddenly breathing in a short breath. Students should recognize "I am breathing in short ' . This means that the student does not forget to note the breath as yogis have full attention on the breath, not mean that students have intentionally breathing a bit short to know that I am breathing a short breath. The word "know" here means fully aware not only know the superficial surface.

"Being aware of the breath at all", (start, lasting and termination) I will breathe in, he so diligently Bhikkhu (monk meant self-trained teacher so). "Recognizing whole breath out" (start, lasting and termination), I will exhale, teacher so diligent monk.

When contemplating the breath you have to try to see clearly all the breath. Aware means knowing breath, knowing fully, consciously trying to be a sharp breath. The phrase "all breathing" known Paa.li is: "Sabbakaaya" means the whole body or the whole body ( sabba : plenary; kaaya : the body or bodies). But Kaaya (body) here does not mean that the entire student body that is the whole breath. Thus, " Sabbakaaya " here means the entire breath. The voice Paa.li the word Kaaya can mean the body or group. Like your case comes to group members or all members so. Here, Sabbakaaya not mean that the entire physical body, which is the whole breath, and "all" here means the start, lasting and termination. Therefore, students have been fully conscious attempt start, prolong and cessation of breathing. You must also remember that this is the section on "observing the breath", therefore subject of meditation here is breath, which is not the whole physical body.
Book "Path of Purity" (Visudhi Magga) explained as follows:

Teacher training monk as follows: "I know, know the full plenary, beginning, middle and end (start, lasting and termination) of breath, I 'will' breathe in. I know clearly, to realize the full plenary, beginning, middle and end of the exhalation, I 'will' breathe out '. Master monk workout. In this way, the master monk knows, knows full breath; Mr. monk breathing in and breathing out with the mind-brainer [6].

You may need to pay attention to the future in the original Paa.li of this paragraph. Possible future in this passage shows that in the past to observe your breath does not need more intellectual, more diligently to differentiate between long breath and short breath, but start from here you have to have multiple attempts intellectual power to achieve, to see the breath clearly and fully. In Paa.li , the future can also be used in the following paragraphs.
This does not mean that students have a strong breath to breath becomes clear to her. Concentration and wisdom of yogis deep and perfect just the obvious starting point, elongation and termination of each breath. When yogis conscious explicitly breath by breathing hard, it's not a result of the attention and understanding that due to the strong crude title. Therefore, the student should not be breathing harder for the purpose is to see clearer breathing. Breathing too powerful yogis also quickly tired, so yogis should breathe normally.
When practicing this kind of meditation you must breathe normally, but must try effort, mindfulness and clear understanding breathing in and breathing out. You need to do to clear his breathing? There are many factors in each of the observed impacts clear? You need to have ardent, mindfulness, concentration and wisdom and awareness.

Calming breath on gross also (personally or predestined by itself), I will breathe in, so diligent monk. An exhalation remaining net gross (personally or predestined by itself), I will breathe out, so diligent monk.

(In Note this sentence mean: Diligent attention to the breathing becomes subtle breath as you breathe in, breathe in bhikkhus. Diligent attention to the breathing becomes subtle breath as you breathe out, bhikkhu exhale).
In this verse the breath is called "personally predestined by itself," the literal translation of kaaya sankhaara in English Paa.li . Kaaya means body and Sankhaara means compounded, karmic law, the measures have born Removal, are governed by legal entities other conditions. Thus, kaaya sankhaara legal means being conditioned by itself, have an affinity stems or corms. The breath is caused by the mind, but when there is no body, there is no breath. Therefore, despite being caused by heart but breathing depending on the body to arise. Therefore, the word in this sentence is breathing out is caused by the legal body, conditioned by legal entities themselves, relatives or friends of conditions of legal measures.
Sankhaara is a word Paa.li very confusing. Sankhaara has many different meanings depending on the context. In Twelve Causes and Conditions, Sankhaara (usually translated as Operation) means the intentional or volitional, often called karma ( kamma ). Aggregates in the Sankhaara khanda (volitional) means fifty mental states led by volition. Sometimes, Sankhaara (compounded) means everything in the world, all conditional measures as saying: "The compounded is impermanent". Sankhaara means or inducement reminded as nouns asankhaarika in Abhidhamma. In this passage, Sankhaara means "conditions", "compounded" or "predestined". Therefore Kaaya-sankhaara here means predestined breath by himself.
Font -sankhaara Kaaya also be translated in many different ways. In the dictionary "Buddhist Dictionary", Kaaya-sankhaara be translated as "bodily functions". In his book "In The Way of Mindfulness" by Soma Thera, Kaaya-sankhaara be translated as "the operation of the body". In "The Path of Purification", translation Nyaanamoli Thera -sankhaara Kaaya is "personally". In "The Heart of Buddhist Meditation" by Nyaanaponika Thera, Kaaya-sankhaara be translated as "bodily functions". Here noun Kaaya-sankhaara means breathing function. Breathing here is considered breath "gross" because it should be "make peace".
V "An breathing pure" does not mean that students have intentionally make the breath of peace and dwell, quiet which means when the breath becomes subtle students have been trying to focus and diligent more than to see clearly. For other meditation subjects, as the yogis when mind and understand the section headings as clear (as headings Kasina focused on such earth plate). For headings breath, on the contrary, the more progressive the more subtler headings.
Breathing depending on the body and mind; so while not meditating if not calm the body and mind, the breath will become gross. When you dedicated to meditation, calming the body and mind to become quiet, then the breath becomes subtle subtle. The stronger the concentration, the breath becomes subtle even to wonder if you are still breathing or not. Since they could not find the breath in this moment, you think is lost breath. Then you tell yourself: "I'm not dead. I'm not unconscious. I was still alive, but I can not get out breath for breath too subtle and because of the intellectual mind sharp and have not yet found full development should not notice your breathing. Therefore, we must develop further, efforts must focus on the subject of meditation more to see this subtle breath. " When you meditate with diligent efforts and gain more understanding, then you will see clearly whether they are small breath anywhere.
Therefore, in your meditation, when breathing becomes too subtle not recognizable, you also do not rush away meditation. You have to encourage and diligently to observe the subtle little breath until the breath was clear again. That is the meaning of the phrase " calmness when inspiratory breath " or " Diligent attention to breathing (when breathing becomes) subtle when breathing in ."
Thus, when meditating headings must observe your breath fully realized:

(1) long breath,
(2), shortness of breath,
(3) the entire breath (beginning, middle, end) and
(4) the subtle almost imperceptible is the breath.

Buddha gave a master monk examples to understand his teachings more clearly:

As a person skilled in turner and his game while shooting a long round, then said that: "I go a long round", while filming a short round, then said that: "I filmed a short round." Also, bhikkhus when breathing in a long breath to know that "I breathe in long ', bhikkhus when exhaling a deep breath knowing that:" I am breathing out long, "Bhikkhu when breathing in a short breath know that: "I breathe in short," bhikkhu when breathing out a short breath said that "I breathe out short." "Being aware of the breath at all" (start, lasting and termination) I will breathe in, so diligent Bhikkhu (monk meant self-trained teacher so). "Recognizing whole breath out" (start, lasting and termination) I will exhale, so diligent monk. Diligent attention to the breath when the breath becomes subtle when breathing in, breathing in bhikkhus. Diligent attention to the breath when the breath becomes subtle when exhale, exhale bhikkhus.

"Go a long loop" means: doing something major, such as drums, turners have to shoot a great round on a lathe. "Record a short round", which means doing a small object , such as ivory needles such, turners to turn a small ring on a lathe. Turned the big ring, this small, comfortable worker must be aware of what you are revolving?

Thus, the monk observed within the body itself or observed monk foreign body in the body or the body of the monk observes the body internally and externally

What is " observe themselves within the body" ? This sentence means yogis observe or record the breath in and breath out of him. When yogis focus on their breath, then called relatives to observe internal body. When the student has achieved some progress in concentrating on their own breathing, suddenly yogis think of other people's breath and said to myself: "My breath has a starting point and an end point, arises and passes away, the breath of others, too. " It is the student had " observed foreign body in the body".
The phrase " foreign body contemplate the body in " just means while observing her breath suddenly "think" the breath of others rather means "look" to others and observing their breath. But when suddenly contemplating the breath of others, you have to be mindful as well.
Sometimes you observe your own breath and then suddenly again "thought" to other people's breath, then returned to his breath, went another breath thinking ... pacing between his breath and the breath of others it is " observing body in body internally and externally body" . This question is not meant to contemplate his own breath and the breath of others. While meditation you focus only observe your own breath only.

Bhikkhus observe arise factor (the uprising) of the entire breath or observe monk factors cessation (cessation) of all breath or observe monk factors arising and cessation ( the arising and cessation) of all breath.

Here, the "word arises factors" means factors that breathing is present. Glossary explains factors arise through the following examples: - The common blacksmith bellows furnace to cause the fire. Fireplace bellows with a steam generator unit and a nozzle. Want to take a little blacksmith effort to indent or slightly turned Parts. Steam is created by three factors: Parts of breath, breathing hose and power blacksmith. Also, want to have the breath to have: body, mind and nostrils. None of the three factors will no breathing. Therefore, these three elements are called "factors give rise to breath". While meditating sometimes following thoughts come to you: "Due to the body, there fore, there should mind this new breath". When observing you observe such as "factors arising breath".
"Cessation factor" means the opposite. When no body is no breathing. When there is no breathing nose. When there is no mind, no breathing. Three factors: "the body disintegrate," "nose damage", "heart is no longer active" elements called cessation. So when observing three factors that you observe "elements cessation of breath".
And when you observe all six factors arising and cessation of breathing that you have to observe both " elements and factors arising cessation of breath".
Observe "factors arise", "factors cessation" or "factors arising and cessation" of all the breath does not mean you have to meditate while deliberately looking factors arise, elements decay etc. ... which means: while you meditate, random thoughts on these factors arise, you must recognize and destroy their fertility only. This is the interpretation of Note old.
Venerable Mahasi further explained as follows: "In this passage also explains the" birth "and" kill "of the breath." The factors arise "was translated from the word Paali" samudaya dhamma '. "Samudaya dhamma "which means" the elements from which something is arising "; can also mean" nature or characteristics arise "or simply" the uprising "or" birth ". also, "cessation factors" ( Voya dhamma ) can mean "the elements from which something being destroyed," can also mean "the nature or character of the cessation" or simply as "cessation" or "kill". '
Therefore, in the opinion of the Venerable Mahasi when yogis attentively observe the arising of breath by little, every second one in any place (like where the breath touching the nose) is called observe the arising of breath ( samudayadhammam dhamma ). Likewise, when yogis attentively observe the cessation of breathing by little, every second one in any place (like where the breath touching the nose) is called to observe the cessation of breathing (vayo dhamma ).
When contemplating the breath, you first see the first paragraph of breath then is the end, and you track the disappearance of breath. When watching, you will observe the arising and disappearing of breath and you will see "the birth and death of breath" more easily and naturally is found "elements of breath and falling." However you can not remove the "whole of human life breath away" in your meditation. Thus both the interpretation of this passage must be applied. For the second meaning, passages above can be translated as follows: "Bhikkhu shop the uprising of breath, or monk to observe the cessation of breathing, or monk observing the arising and cessation take of breath. "

Or monk mindful that only whole breath only (ie only pure breath only)

In this sutta, letters kaaya (or whole body) is often used with different meanings. Depending on each paragraph letters kaaya be understood in a different sense. here is talking about breathing passages, so whenever I meet the letter kaaya have to understand that the entire breath. When yogis practice mindfulness on breath, then "just mindfulness on breath alone". Mean while focusing on breathing, meditation student sees nothing but breathing. Only breath, no, no sentient being, no man, no woman, no individual, no me, my no, no soul or ego, nothing belongs to the soul or ego etc ... only one breath without control, ordering breath, no one ordered none breathing creates breathing, just breathing alone . Seeing such as mindfulness has been set.

And this awareness should be established to assist the development of wisdom and mindfulness later.

This means that the mindfulness that "only breath alone" has been set up to assist the development of wisdom and mindfulness later. When you practice Vipassana meditation on mindfulness of breathing headings, you go from one level to another level; from low-level understanding to the level of awareness and then up to the highest level. Mindfulness is set up to help intellect and concentration reaches higher levels. When you do not see that "only breath alone" but that this is the eternal breath or deliberate, with the soul, the self or permanent is always your mind is not fully developed to see clearly the true nature of the legal world. Therefore, mindful that "breathing alone only" essential for intellectual development.

Bhikkhu not craving and wrong view that dependence or cling to anything.

Ie not to craving and wrong that govern must cling to anything. When keeping the mind on the breath, the breath and consider the coming and going of breath all the time you will not be attached to anything. Breath come and go; Breathing is nothing to cling to, breath just stop breathing. When reaching the higher insight you will see the birth and death of all phenomena of body and mind. You will not be craving and wrong do you cling to anything.
Sometimes you cling to something because you are craving or like object. When you want something, like anything, you will cling to that material. It is dependent on or attached by craving.
Sometimes you have the wrong idea about the thing and the thing you think is permanent, so you have wrong thoughts or wrong. When you think that thing will last forever, that's a beautiful animal, lovely, and if it is a person, that person has a soul, so that you have the wrong view.
Thus, due to greed or wrong you've attached to that character. However, when clearly the true nature of the breath of body and mind as well as you will no longer be attached or dependent on anything.

Bhikkhus do not cling to anything in the world formed by aggregates of grasping.

Aggregates of grasping means in the group set as an object of craving and attachment. That is: the aggregate, sensations, thoughts karmic formations and consciousness. All things in this world belong to one or other of the five aggregates of aggregates. Clearly see the nature of things, the practice of Vipassana will no longer craving, clinging to anything.

Thus, this the master monk, monk observing body in the trunk.

This statement indicating that the observed teaching breathing has ceased.
Breathing can be used as headings in the Meditation or Vipassana meditation. Meditation is concentration meditation helps to achieve or reach the center of the floor. The insight led to the elimination of mental afflictions.
Other meditation with Vipassana meditation. When using the breath as the object meditation, you focus on the breath and count each breath. When the count, not less than five or more than ten count. To count from one to five, one to six to one to ten. You can choose any suitable counting yourself. For example: "In one, the one, to two, to two, to three, to three, to four, to four, to five, to five, to six, to six. Then, counting from the beginning:" In a, one, to two, to two, to three, to three, to four, to four, to five, to five, to six, the six ". You could count to six, or ten.
At first you have to count slowly. The purpose of the count is to help you keep your mind on the title. Can compare this count with the object column by a rope. Once you reach the center by counting and can stand on an object without distraction, then you can skip counting and recorded only conscious or breathing in and breathing out only. Initially there used to "count" only way forward "recognizable" breath without counting. You just need to focus and breath awareness soon will breath more and more subtle.
Sometimes you can see the " General " or image in mind when there is a good concentration. Ask ten people will have ten "Minister" different. Mental images or "minister" can not mention all the quantities and types of classes. Each person has a "general" perception varies according to, trends and their status. Classics has recorded some "generals" are as follows: General can appear as stars, the string of pearls; Crude could smooth as cottonseed or particles made ​​of wood core, a long braided rope, a corolla, a smoke or a long strand of spider silk, a cloud, a shower, a wheel or shape picture a circular plate like the moon or sun. When the meditator reaches a certain level, the floor, "minister" or a mental image appears. Yogis will now proceed to the "samadhi" ( Jhaana ), and from the floor of this meditation can switch to Vipassana.
When taking the breath as the object Vipassana, you will not be counting the breath only focused mindfulness on breath and the breath practices in four cases: long breath, shortness of breath, can clearly see full steam breathing (start, stretching and termination) and diligent attention to subtle breath.
Maybe you will not see the "minister" when Vipassana meditation. However, if you take a conscious and noted: "see, see, see," and then returned to his main headings. Every diligent perseverance focus on the meditation subject soon you will see the body and mind clear, and you will progress gradually until reaching enlightenment at the last floor.
This economic emphasis rather Vipassana Meditation emphasis or concentration meditation because experience teaches students to observe the killing factor. Only new Vipassana teaches students to investigate the killing of the object. When practice concentration meditation, you do not observe the birth and death of the object, but only focus on objects only. When you focus on the birth and death or the arising and cessation of the object, you will not be craving or clinging to anything. Such practice is practice Vipassana ( Vipassanaa ) rather than operating concentration meditation ( Samatha ). When Vipassana meditation, you focus on the breath awareness and mindfulness to whatever is happening in the six senses door in the present moment. This means that when you are focused on key topics (such as the movement of the stomach, for example) that another object has emerged (such as noise, for example) that you no longer keep in mind heading key is then immediately recognized this title, and then returned to the main section. See something, you have to be mindful noted, hear anything, you have to be mindful noted, thinking something or distraction, you have to be mindful recorded. That's the difference between concentration meditation and insight meditation. Tranquillity Meditation When you only focus on the main subject and forget everything else. Vipassana meditation when you have to focus on each object is happening in the present, if such a person stand out.
In this business, you see that every object of the attention goes towards Vipassana. Indeed, at the end of this chapter you find the sentence:

Bhikkhus observe arise factor (the uprising) of the entire breath, or monk observing factors cessation (cessation) of all breath, or monk observing factors arising and passing away take (the arising and cessation) of all breath. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.29/2/2016.MHDT.