Yes I am conducting a meditation programme in my home every Tuesday, based on this.
We listen and discuss the content of one recording in each session.
We will be completing the full course (it took almost one year) next month and start it all over again.
We keep attention on breath while we listen to the tape. This is some what a first Jhana approach. (the way I understand it)
Another objective is to learn to sit at least one hour in one sitting.
Thanks for expressing your ideas Sarath. I found them very useful. [quote=âSarathW1, post:20, topic:3431â]
Asubha contemplation is suitable for extremely lustful personality.So I try to keep away from this for the time being even though it is a very powerful meditation practice.
[/quote]well,I donât think that asubha meditation is âexclusivelyâ suitable for extremely Lustful personalities. It might work on others as well. I prefer it as a meditation technique which helps me to stay detached to the body rather than generating repulsive thought on it. And it helps to maintain uninterrupted meditation . And when it comes to the application of mindfulness to the external environment in satipatthana practice I find it really convenient to step on to it after maintaining a well balanced asubha meditative retreat. And the most paramount fact is that asubha meditation is described in almost all the early Buddhist schools ,which I believe wud have been a major practice in early Buddhist era. And of course u have the negative aspects of it as well.Thus,Buddha recommend the practice of anapanasati to his followers in the anapanasati sutta. But, the exact method of anapanasati is not mentioned in the suttas which might have made the practice of anapanasati to be diverse as well as controversial. KayÄnupassanÄ should be undertaken in order to understand the true nature of the body of yours and the otherâs. Leaving aside this strong practice wud be of negative results. As I mentioned earlier in one of my comments ,excessive asubha meditation will lead u to mental depression. I have personal experience on this as well. Since this is a discussion I am just expressing my thoughts on this.
As a side note to asubha, if anyone is interested, there are videos of autopsies on youtube.
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I think you made a very important point here.
Our body is a very important tool as it helps us to realise Nibbana.
It is important to note that Asubha meditation is only a small part of the Satipathana.
Perhaps we need a new topic on Asubha meditation.
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A brief synopsis of my story is that I began meditating using S.N. Goenkaâs technique. I did this for a year or two and wasnât really going anywhere, as I was very ignorant as to what this was pointing to in terms of following the path laid out by the Buddha.
I stumbled upon a dharmaseed.org 47 part lecture series by Joseph Goldstein on Bhikkhu Analayoâs first Satipatthana book. Wow. That opened up a completely new spectrum of what meditation could be and gave me a purpose and direction. I listened to all of those dharma talks multiple times as well as pouring over Analayoâs first Satipatthana book, meditating on each and every part for about two years.
Little did I know that Analayo came from the Theravada tradition and after writing that book he discovered that there were several other versions of the Satipatthana sutta translated into Chinese, Tibeten and Sanskrit fragments. With that knowledge he set about and learned those languages and has been translating and comparing them to the Pali version as well as the entire canon of Buddhist scriptures. His second book on the Satipatthana sutta, Perspectives on Satipatthana, is the result of his comparative analysis of this sutta in the different versions and traditions. He basically came to the conclusion that the Pali version isnât the end-all âcorrectâ version per se. But that by systematically comparing all versions in a scholarly method, we can see that they each have gone through their own conditioning and have more in common than not. In the end, we can glean the intent that the Buddha was teaching.
In my experience of the last four years or so of applying the Pali version and the more âstreamlinedâ methods that Analayo presents in Perspectives, it became crystal clear to me what the purpose of the Satipatthana sutta (and Anapanasati sutta) is in the first place. The Buddha was showing exactly how to cultivate a full range of mindfulness practice to set the stage for engaging with all that is important to awaken. Supreme in what to be able to see is paticca samupada. The four ways and areas of experience to develop mindfulness is critical to be able to recognize the most subtle signs of holding on to a permanent self and the concomitant craving and ignorance that is present.
I used to focus so much on doing Satipatthana meditation correctly. My practice of meditation now is like a toolbox that I open and take out what I need in the moment. The Satipatthana sutta shows me how to consider my physical form and find no permanent self there. Also, that feelings are there but there isnât a self there either. In my mind, there are many perceptions and hooks to hinder my path and there are many mental faculties that I can nurture to help me deal with any situation that arises. Very important in my path is what is not in the Satipatthana sutta, namarupa. All of these are the different tools that I have realized are there and that help me. Itâs not easy and it takes time.
For me, Analayoâs book âCompassion and Emptiness in Early Buddhist Meditationâ takes the training from my foundational work in mindfulness and directs it to the meat of what the Buddha was teaching. With a basis of benevolence, compassion, joy and equanimity I explore the immaterial attainments and see the lingering sense of self, craving and ignorance. To me, itâs not about which basic training technique is right or better, Goenka, Saaydaw, Satipatthana, anapana, et al, but how is it helping me to become liberated and how to bee fully human.
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Wow ! Lovely! I just created this topic having the intention to get advice and suggestions from experienced meditators. And I think I received a lot more than I expected. .
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[quote=âZenqi, post:25, topic:3431â]
I listened to all of those dharma talks multiple times as well as pouring over Analayoâs first Satipatthana book, meditating on each and every part **for about two years.*-
[/quote] i hope that my friends would apologise me for my lack of experience in this subject because, 2 years of practice is 1/8th of the years that I have lived!
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Iâm so happy that you are here asking these questions! If you continue to explore, learn, practice and apply at your age what the Buddha taught, you will be much better equipped to engage with situations that arise. To show why you will have an advantage, here is a quote from neurologist Dr. Frances Jensen:
"Neuroscience and neurobiology shows that the brain that the brain is the last organ to fully develop and that the teenage brain is still developing. And the part of the brain thatâs responsible for whatâs called executive decision-making - judgment - isnât fully developed yet. Itâs still starting to develop when kids are in their teens. That part of the brain is the prefrontal and frontal cortex - the very front of your brain. And teenagers are gaining increasing access as they go through their teens to that part of the brain.
It used to be thought that children turned into almost adults, adults with fewer miles on them, when they pass through puberty. And they kind of look like adults. And you had the expectation that their brain - because their body looks like an adult - that their brain should also be structurally like an adult. Well, itâs far from the truth.
The teenage brain is not there all the way. It takes, often, into your early 20s and possibly late-20s and, you know, maybe even beyond for the brain to fully mature to adult levels. And one of the main drivers of this is the way our brain connects regions to each other inside the brain. These connection tracts have to be insulated for very fast signaling.
And we have a natural insulation thatâs similar to the insulation around an electrical wire, which is usually a rubber insulation. We have something - a natural insulation - called myelin. Itâs a fat, and it takes time - cells have to build myelin, and they grow it around the outside of these tracts. And that takes years.
Itâs interesting - it goes from the back of your brain to the front, so the last place to be connected, to be fully myelinated, is the front of your brain. And whatâs in the front? Your prefrontal cortex and your frontal cortex. These are areas where we have insight, empathy. These executive functions, such as impulse control, risk-taking behavior, is suppressed by activity in your frontal lobes.
Teenagers cannot only learn faster but the memories last longer, theyâre more deeply ingrained because the whole process of learning and memory is thought to be a process of building stronger connections between your brain cells. Your brain cells create new networks when you learn new tasks and new skills and new memories. And where brain cells connect are called synapses. And the synapse actually gets strengthened the more you use it. And especially if you use it in a patterned way, like with practice, it gets even stronger, such that after the practice, you donât need much effort to remember something."
Sandundhanushka, I applaud your interest and enthusiasm!
Thatâs fascinating! I just went through a world of psychology while reading ur reply. Thanks for ur guidance and advice. I guess I have gained a lot of benefits during the time that I have spent discussing with you all .
Right Now I feel like I am surrounded by a group of saints ! I dream of meeting everyone of u face to face. 
All the contemplations (body,feelings, mind and dhammas ) should follow external and internal contemplation, contemplation of the arising and passing away,ardent clearly mindful without discontent regarding the world. As I remember itâs called the ârefrainâ in the satipatthana sutta. But when it comes to anapanasati the external and internal application of mindfulness seems to be unclear. Can anyone of you explain the relationship between anapanasati and external contemplation. Contemplation of the corpse and anatomical contemplation is applicable externally but , in anapanasati what is the thing that the yogi is supposed to contemplate externally and internally? Is it just the breadth ? If itâs the breadth it sounds ridiculous to me. And this fact gives me the feeling that anapanasati was added to the pali version of the sutta lately . And itâs absence in the other parallels further supports my suspicion.
I was on a weekâs retreat with Bhikkhu AnÄlayo here in the UK back in March, practising his way of presenting satipaášášhÄna. I found it very valuable although my daily practice is anapanassati. I thought it might be useful to share that Bh AnÄlayo did not teach the contemplations of the decomposition of a corpse. He said that although this may be valuable for many, for some people it may be too strong. Instead he taught a very simple contemplation of death. As we breathe in we contemplate how there is no guarantee that we will live beyond this breath. As we breathe out we relax. We can also breathe in contemplating that even if we live beyond this breath, still that is one less breath before our inevitable bodily death. I found this a very âsimpleâ but effective way to access the spirit of the mindfulness of death. As Bh AnÄlayo said, contemplating in this way makes us more aware of being alive, which brings a lot of joy. Thanks all for this thread!
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There are internal & external sense bases. There are internal & external elements - including the wind element.
Now, for example, MN 62 eventually talks about anapanasati, but itâs primarily a discussion of the aggregates & the elements - sense restraint & satipatthana. These meditations involve internal & external - but, when the discussion turns to anapanasati, internal/external are left behind (or, internal is the only focus - as one is heading to seclusion from & letting go of the senses, it makes sense that the external drops away at this refined stage of fulfilling satipatthana).
So, one can do satipatthana on the external wind element (interestingly, no examples are given in MN 62âŚ) but one cannot do an âexternal anapanasatiâ.
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Thanks a lot for your reply dave. I was able to gather some new facts after reading it. It was very useful.
Yes, bhikkhu Analayo uses the breadth in order to carry out contemplation of death ( Maranasati ). And this is a good technique when it comes to overcoming sloth and torpor. But, for me this is not that effective. And itâs obvious because meditation methods differ from person to person. And thatâs why bhikkhu Analayo stated that cemetery contemplations can be too strong for some people. I have given priority to the contemplation of anatomical parts in body contemplations and contemplation of the mind in the contemplation of mind contents . I have given priority for them because I feel that they are more suitable for me . Some of the contemplations mentioned in the pali version of the satipatthana sutta seems to be later additions because some of them are not to be seen in any one of the parallels ( bhikkhu Analayoâs perspectives on satipatthana is a very useful resource ) but bhikkhu Analayo states that some of them are very useful and he also says that the absence of them in other parallels doesnât mean that they have to be rejected. and I think I have to agree him because Iâve found some of the practices are very useful in special occasions.
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I too use Bhikkhu Analayoâs satpatthana method. However, I do so more as a means rather than an end in itself. Itâs a tool in my meditation toolbox.
I understand the Buddha teaching his followers satipatthana meditation as a training to get to know the aggregates/bundles and to see emptiness in them. Satipatthana will cultivate a continuing refinement of awareness in the aggregates/bundles and sense doors and train in teasing them apart. For instance, with regard to anatomical parts, the point is to realize that the body is not self. Itâs just an assemblage of organs, muscles, tissues etc. that make up an organism and is subject to disease and death, a condition that we have almost zero control over. Same goes for feelings, perceptions and inclinations which, as namarupa, hold up the trick of consciousness and inherent self.
I use satipatthana as an exercise to keep my muscle of clarity of anatta strong and so that I can observe the process happening. I become more accustomed to seeing craving hiding behind every corner.
For instance, today I saw something that I didnât really like. I noticed the hatred and immediately posed the question: what hates that? My body?..noâŚmy eye saw something and billions of signals to my visual cortex which passed it on through the circuits of my brain. No self in the eye or the body or the brain. But there is conditioning that created established neuropathways which make it easy to go there again. Did my feelings hate?..noâŚmy perceptions?..noâŚthe conditioned story in my mind?..noâŚmy consciousness?..noâŚEach one in itâs own right is not an entity capable of hating.
Satipatthana helps me remember that I live in my body and I have other aggregates/bundles. And if I can see that my body is like a butcher at a crossroads and itâs not a self but chunks of meat, then it isnât âmeâ that hates, itâs a whole process that made it up. (As the Dhammapada says, All phenomena is preceded by mind, led by mind, made by mind) The body is a lump of foam, the feelings are bubbles of the rain, mirages of perceptions and sheaths over sheaths of conditioning. By training I can incline my mind to quickly see these processes, instantly recognize bubbles of feelings and mirages and have different responses because I donât locate a self within the processes.
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During my meditation the anatta doctrine manifests frequently but not the others(anicca and dukkha) I think these three should be manifesting consecutively because each character is interdependent. Because itâs impermanent u cannot be satisfied with it, because itâs unsatisfying ,clinging on to it is futile(anatta). Or, sometimes they are manifesting randomly. But when impermanence is manifested the others follows it. I think we should train ourselves to see impermanence in each phenomena so that the other two characteristics are realised.
I use cemetery contemplations, contemplation anatomical parts n contemplation of elements for body contemplation which keeps me deatached from it. And sometimes I use Anapanasati to tranquilize my mind when itâs agitated. And then i proceed to contemplation of feelings,mind and dhammas. Sometimes a reflective thought like this as a pre adjustment can be helpful " this is just a body made out of some anatomical parts,what others see is nothing beyond skin ,flesh, hairs .the mind dwells in this body and it too is nothing beyond a combination of feelings ,perceptions ,sensations . Thereâs no âpersonâ who is talking ,walking ,singing ,dancing, itâs just the combination of these which is seen as an living being by others. And this is the same with others as well. Feelings ,perceptions,sentions arise within this body cease within this body. Feelings, perceptions arise and cease in others. This is the process which makes things complicated but when itâs closely observed it is futile and void.(sunnata) too much of intellectual reflection is of no use and it will be an obstacle to establish mindfulness therefore this should be well balanced. bhikkhu analayo recommends to contemplate on the hindrances and the enlightenment factors but I added the âcontemplation of aggregatesâ to it because I found it useful when I am supposed to cooperate with a lot of people. My mind gets restless when I am in school so,I use the contemplation of the aggregates in order to avoid further intoxication. I was a bit reluctant to use it initially but later I found it useful. And I will be updating my meditation with new techniques in order to withstand various conditions.
And please let me know if you have any suggestions and it would be very useful to everyone if you share some of your meditation techniques.
FYI Bhikkhu Analayoâs new satipatthana book âSatipatthana Meditation: A Practice Guideâ has just been released. I had been looking forward to this and only just bought the ebook version (mobi and epub) for slightly less than âŹ10. It did say it was the UK release (and Iâm buying from nearby in Ireland) with the US release in October so Iâm not sure if there are any address restrictions (probably not for the ebook version, I guess, but perhaps for the paperback).
From a brief look through, it looks a lot more practice oriented than his previous two satipatthana books (though no doubt building on those).
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The site provides 7 guided meditations for free download:
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