I was wondering if anyone here has either a simple Anapanasati or satipatanna guide that I could use that doesnt use big words. I have a very small brain unfortunately much like Cudapanthaka, I have always felt a strong relationship to him. If not its fine and i understand i am able to understand the satipatanna relatively well but the anapanasati has been overwhelming to me. Perhaps I am overthinking it because after reading satipatanna a couple of days ago i tried implementing it and my meditation was very different from usual in a positive way. very hard to put into words though. thank you evreyone
Also a second question; should i be utilizing either anapasati or satipatanna or both at the same time? they seem to be speaking about the same things but anapanasati with a lot more detail. I appreciate the guidance
According to the anapanasatisutta (MN118), anapanasati is a form of satipatthana. Regarding your question, the teachings of Upasika Kee Nanayon come mind, they are very simple and clear. You can find them on the website Accesstoinsight, and around the web. There is also a book with her teachings: Clear and simple.
This isnāt a written text, but this retreat from Ajahn Brahm and Ajahn CandÄ goes into each of the stages of anapanasati meditation in detail, but explains it simply.
As Jesse said, anapanasati fulfils the 4 satipatthanas. From a distant memory Ajahn Brahm explains this in one of his talks.
In MN118 the repeating verse is: ākeen (ÄtÄpÄ«), aware (sampajÄno), and mindful(satimÄ), rid of covetousness and displeasure for the world (abhijjhÄdomanassa).ā Thus I take it that to be an important part.
And Satisutta Sn47.35 uses this short description of sati:
And how is a mendicant mindful?
Itās when a mendicant lives|dwells|remains(viharati) by observing an aspect of the body ā¦feelings ā¦ mind ā¦ principlesākeen, aware, and mindful, rid of covetousness and displeasure for the world.
Thatās how a mendicant is mindful.
It also defines aware(sampajÄno)
And how is a mendicant aware(sampajÄno)?
Itās when a mendicant knows feelings ā¦thoughts ā¦perceptions as they arise, as they remain, and as they go away.
Thatās how a mendicant is aware.
Finally, also states that this is not a temporary practice by rather a way of life.
This is by far the clearest, most concise, simplest explanation of breath meditation I have encountered. āThe breath at the nostrils like the mouth of a caveā perfect! I have used this technique for years and even imagined myself sitting in the nostril as if at the mouth of a cave. Cool in, warm out. So evocative and perfectly described. As a retiree I smiled at the ā retirement on a small pensionā quote. Many thanks to Ajahn Sona. Metta
Yes, thanks for highlighting the importance of repeated verses in the suttas.
Iāve realised over the years the importance of paying attention to these seemingly simple yet important verses, it seems to play an important part in imparting the message/teaching.
The āinstructionalā bit in the Anapanasati sutta is simply the following:
Iām sure people will chime in if Iām misunderstanding, but what Iāve come to understand over the years, is that everything that follows the verses that Iāve highlighted above is, what you can expect will happen, once your practice deepens.
So in other words, you donāt need to worry about ādoingā, the ābreathing in lightly, they know Iām breathing in lightly etc.ā All of that āstuffā will happen as a consequence of your awareness and practice deepens and your mind starts to āretreatā inwards and becomes more aware of your breathing.
You literally just need to sit in a fairly quiet spot, sit down comfortably and bring your attention at the forefront and be mindful of breathing in and out.
Sounds simple doesnāt it? (it isnāt )
Thereās this lovely description of, I believe itās theā¦.
by Ajahn Mudito in this video, itās around the 1hour, 35min. mark, he describes the breath as āfeeling like silkā, as you watch it coming in and out. And he says that 'āif youāve made it that far, youāre already doing pretty goodā.
Perhaps the only other thing I wanted to share is that, a lot of the so called āworkā that you do in order for your meditation to go well is, how you live your life. The Buddha refers to this as the āGradual trainingā. If you do a search for it in the forum, youāll probably find heaps of discussion threads.
Essentially, itās the idea that you need to live an ethical life, be kind and gentle, follow the 5 precepts as a minimum and the idea is that when you sit (or walk) to meditate, your mind will incline towards a peaceful state. There was a whole workshop recently by the BSWA on the Gradual training.
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