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| Upasika Kee Nanayon Breath Meditation Condensed IntraText - Concordances (Hapax - words occurring once) |
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1 33 | out short for about 10 or 15 minutes and then change. ~
2 25 | breath for about 5, 10, or 20 minutes. Breathe in long
3 25 | on the breath for about 5, 10, or 20 minutes. Breathe
4 30 | strong powers of mental absorption (jhana), but it takes a
5 11 | giving up, renouncing, abstaining, cutting away, and destroying:
6 4 | let them eat what they're addicted to. After all, there are
7 4 | like a person giving up an addiction....See if it gets the defilements
8 2 | have to be open about it, admitting our defilements from the
9 34 | focusing on how the breath affects the whole body by watching
10 | again
11 | alone
12 | among
13 2 | loose with full force as anger or delusion, we pretend
14 14 | me," we're immediately angry and displeased. If we concoct
15 | anyone
16 | anything
17 36 | rapture or whatever, they appear clearly enough for you to
18 14 | criticizing us, our "self" appears and immediately gets involved --
19 2 | have to find a skillful approach if we hope to wipe out this
20 45 | heartwood. The parts that aren't heartwood will gradually
21 20 | that we can keep it from arising as long as we have our theme
22 1 | are lots of people who are ashamed to talk about their own
23 29 | lying down, you tend to fall asleep. With sitting it's possible
24 44 | defilement, craving, and attachment into the state of mind that
25 15 | defilement, craving, and attachments. It has very little mindfulness
26 4 | die!" If you can take this attitude, you'll be able to win out
27 29 | and the mind naturally and automatically. ~
28 | been
29 | beforehand
30 25 | how the mind feels, how it begins to settle down when you
31 4 | to see how they come into being, what they want, what they
32 11 | That's when our minds will benefit.... ~
33 11 | These things show their benefits right at the mind. If we
34 29 | the breath, sitting is a better posture than standing, walking,
35 | between
36 | beyond
37 45 | this property that has no birth, no death, no changing.
38 16 | for it keeps us deaf and blind....
39 35 | fourth step, the stilling of bodily formations. ~
40 17 | the side of the box, it bursts into flame. If it goes out
41 39 | change in the mind, this is called seeing the Dhamma, i.e.,
42 10 | your discernment sees as a cause of suffering, you have to
43 11 | when your mind can become centered, bright, and clear. These
44 18 | match that flares up -- chae -- for an instant and then
45 37 | constant to it at all. It changes on its own from one moment
46 13 | mindfulness and discernment in charge of these things? This is
47 21 | meditation. Don't let the mind chase after its preoccupations
48 26 | thinking up thoughts and clambering after them. ~
49 10 | keep both hands washed and clean. Thus wherever there's virtue,
50 36 | or whatever, they appear clearly enough for you to contemplate
51 15 | You have to pay close attention to this. As soon
52 23 | you're aware of the breath coming in and out, without actually
53 44 | dimension of time that can be compared with it. There's nothing
54 7 | defilements, so they end up completely ignorant. They grow old
55 21 | shelter is the body, which is composed of physical elements, but
56 8 | practice, when we come to comprehend how the defilements burn
57 14 | indifferent; but as soon as we conclude that they're criticizing
58 14 | angry and displeased. If we concoct very much of this "me,"
59 30 | Here I'd like to condense the steps of breath meditation
60 9 | we have tools. We can be confident in ourselves -- no doubts,
61 14 | criticizing me." As soon as we conjure up this "me," we're immediately
62 43 | mind or in the property of consciousness, is something special, beyond
63 7 | If you consider things carefully, you'll
64 37 | understand that there's nothing constant to it at all. It changes
65 43 | Dhamma. The Dhamma that's constantly changing like a burning
66 9 | practicing in this way, contemplating inconstancy, stress, and
67 23 | and at normalcy. You focus continuously on the normalcy of the mind
68 27 | repetition -- you don't have to count the number of times -- the
69 44 | on all sides. All these counterfeit things -- the defilements --
70 14 | and indifferent. When they criticize other people, we can stay
71 17 | you can use to detect or cure this disease of defilement,
72 11 | renouncing, abstaining, cutting away, and destroying: All
73 30 | Here I'd like to condense the steps
74 16 | realize it, for it keeps us deaf and blind....
75 10 | precepts, you know. It has to deal with the finest details.
76 45 | property that has no birth, no death, no changing. We can also
77 45 | with this thing we call deathless, this property that has
78 4 | they eat, what they find delicious. Make it your sport -- watching
79 16 | weighted down with our own delusions. No matter how much the
80 21 | for long or short periods, depending on how much we train and
81 43 | s no way you can really describe it. Only the extinguishing
82 11 | abstaining, cutting away, and destroying: All of these things are
83 17 | physical tools you can use to detect or cure this disease of
84 30 | steps in the texts so as to develop strong powers of mental
85 2 | to catch hold of, hard to diagnose.... ~
86 1 | is really interested in diagnosing his or her own defilements.... ~
87 25 | There's nothing at all difficult about breathing. It's not
88 44 | there's nothing in the dimension of time that can be compared
89 10 | If one of our hands is dirty, it can't wash itself. You
90 18 | matchhead. The defilement disbands right there. But if we don'
91 7 | point in his doctrine and discipline shows us the way, so we
92 45 | will gradually decay and disintegrate, but the heartwood doesn'
93 41 | What happens next is dispassion. Letting go. This is something
94 2 | the most subtle levels, dissecting them down to their minutest
95 19 | disturbed. The minute you disturb them, they flare up into
96 19 | They can't stand to be disturbed. The minute you disturb
97 7 | else. Every point in his doctrine and discipline shows us
98 9 | confident in ourselves -- no doubts, no straying off into other
99 15 | watching over it, so it gets dragged every which way by craving
100 13 | s contact by way of the ear or eye, the defilements
101 13 | to gain control over our ears, nose, tongue, body, and
102 33 | breath feel open and at ease. Don't tense your hands,
103 10 | a matter of the five or eight precepts, you know. It has
104 21 | is composed of physical elements, but its inner shelter is
105 | end
106 17 | flammable, it can grow into an enormous fire. ~
107 | everything
108 7 | Buddha's teachings are all exactly right, both in how they
109 7 | both in how they tell us to examine the diseases of defilement
110 38 | in the realm of feeling exhibit inconstancy in and of themselves,
111 13 | to gain control over our eyes? How are be going to gain
112 14 | get very upset. Just this fact alone should enable us to
113 4 | why should you keep them fat and well fed? ~
114 4 | you keep them fat and well fed? ~
115 4 | stopped, time you gave up feeding these things. If they're
116 | few
117 5 | you put up a persistent fight until they're all burned
118 3 | We have to be strong in fighting off defilements, cravings,
119 4 | that exists for the sake of finding flavor in physical things.
120 10 | It has to deal with the finest details. Whatever your discernment
121 9 | learn how to put out the fires of defilement, how to destroy
122 29 | position and keep the mind firmly settled for a long period
123 12 | discernment. We have to keep fit in training these things.
124 10 | isn't just a matter of the five or eight precepts, you know.
125 17 | and meets up with anything flammable, it can grow into an enormous
126 18 | like striking a match that flares up -- chae -- for an instant
127 4 | for the sake of finding flavor in physical things. It's
128 32 | So what follows is a guide to the steps
129 2 | defilements let loose with full force as anger or delusion, we
130 32 | in practicing a condensed form of breath meditation....
131 37 | from heavy to light and so forth. This should enable you
132 35 | more still. This is the fourth step, the stilling of bodily
133 17 | come into contact with the friction strip on the side of the
134 18 | issues, it's like pouring fuel into a fire.
135 | further
136 22 | out-breath. Instead, we simply gather our awareness at any one
137 31 | What we need is a way of gathering our awareness at the breath
138 4 | time you stopped, time you gave up feeding these things.
139 44 | the defilements -- keep getting in the way and take possession
140 8 | to extinguish defilement gives us space to breathe.... ~
141 17 | bursts into flame. If it goes out right then, all that
142 25 | over the breath. You've got to make a point of observing
143 2 | our defilements from the grossest to the most subtle levels,
144 32 | So what follows is a guide to the steps in practicing
145 25 | usually you breathe out of habit, with your attention far
146 16 | realizes that this is what's happening? We're too weighted down,
147 5 | Don't let them raise their heads. Keep them under your thumb.
148 14 | Say, for instance, that we hear a person criticizing someone
149 5 | defilements in your own heart. ~
150 8 | defilements burn our own hearts, that's when we gradually
151 33 | long and out long, fairly heavily, and gradually the breath
152 | her
153 2 | the defilements become a hidden disease, hard to catch hold
154 2 | hidden disease, hard to catch hold of, hard to diagnose.... ~
155 2 | skillful approach if we hope to wipe out this disease,
156 4 | defilements upset. Do they hunger to the point where they'
157 1 | disease of defilement is hushed up and kept secret, so that
158 37 | not have focused on the idea -- that the breath is inconstant.
159 7 | so they end up completely ignorant. They grow old and die without
160 3 | defilements, cravings, and illusions of every sort. We have to
161 43 | is the Dhamma of the impermanence of all formations. But further
162 44 | this special nature remains imprisoned inside at all times. Actually,
163 22 | focus on the length of the in-breath or out-breath. Instead,
164 1 | about it. No one is really interested in diagnosing his or her
165 30 | powers of mental absorption (jhana), but it takes a lot of
166 33 | your feet, or any of your joints at all. You have to keep
167 29 | sensations of the breath. Walking jolts the body around too much,
168 26 | other things. Simply by keeping up this repetition you can
169 44 | nothing by which you can label it, but it's something that
170 43 | extinguishing of all defilement will lead you to know it for yourself. ~
171 25 | really aware of it. This leads you to think that it's hard
172 45 | bark and sapwood rot away, leaving nothing but the true heartwood.
173 22 | don't have to focus on the length of the in-breath or out-breath.
174 45 | it doesn't have only one level. There are many levels,
175 14 | criticizing someone else. We can listen and not get upset. But say
176 2 | from our practice. If we look at ourselves in a superficial
177 43 | you can become skilled at looking and knowing in this way,
178 2 | when the defilements let loose with full force as anger
179 1 | There are lots of people who are ashamed
180 1 | in a straightforward manner are few and far between.
181 17 | It's like a match in a matchbox. As long as the match doesn'
182 9 | how to destroy them, it means we have tools. We can be
183 13 | Sensory contact is our measuring stick for seeing how firm
184 43 | your "self," and you'll meet with the genuine Dhamma.
185 17 | with the matchstick, and meets up with anything flammable,
186 30 | develop strong powers of mental absorption (jhana), but
187 30 | all four of the tetrads mentioned in the texts can be practiced
188 34 | while, when you stay focused mindfully on it, the breath will gradually
189 19 | stand to be disturbed. The minute you disturb them, they flare
190 2 | dissecting them down to their minutest details. Only then will
191 37 | changes on its own from one moment to the next. ~
192 21 | meditation theme to catch this monkey of a mind so that it becomes
193 12 | defilements. The defilements have monstrous powers for burning the mind
194 7 | these diseases. This becomes mysterious and hard to know only if
195 29 | the breath and the mind naturally and automatically. ~
196 | nevertheless
197 24 | Some of you are new at this, which is why you
198 45 | changing. We can also call it nibbana or the Unconditioned. It'
199 4 | they put a ring through our noses? When you get to the point
200 31 | inconstant, stressful, and not-self, so that we can see the
201 25 | short. At the same time, notice the stages in how the mind
202 4 | pandering to desire, you're not nourishing the desire that exists for
203 27 | don't have to count the number of times -- the mind will
204 26 | mind can take on only one object at a time. This is something
205 25 | ve got to make a point of observing this, because usually you
206 14 | But say that the thought occurs to us, "She's actually criticizing
207 | often
208 21 | its preoccupations the way ordinary people who don't meditate
209 | others
210 22 | length of the in-breath or out-breath. Instead, we simply gather
211 29 | the other postures often overcome the sensations of the breath.
212 38 | sensations of pleasure and pain in the realm of feeling.
213 4 | defilements -- because you're not pandering to desire, you're not nourishing
214 23 | breath? After all, it's part of the body. ~
215 34 | parts of the body, and in particular the sensations related to
216 37 | through which you have already passed -- watching the breath come
217 9 | straying off into other paths of practice, because we'
218 15 | You have to pay close attention to this.
219 29 | firmly settled for a long period of time. You can observe
220 21 | stand firm for long or short periods, depending on how much we
221 5 | steadfast, if you put up a persistent fight until they're all
222 44 | s something that you can pierce through to see -- i.e.,
223 44 | through to see -- i.e., by piercing through defilement, craving,
224 12 | an instant by making us pleased or displeased. Why? ~
225 4 | to. After all, there are plenty of other things to eat.
226 29 | possible to stay in one position and keep the mind firmly
227 44 | getting in the way and take possession of everything, so that this
228 29 | that come with the other postures often overcome the sensations
229 18 | concocting issues, it's like pouring fuel into a fire.
230 30 | mentioned in the texts can be practiced at once. In other words,
231 10 | matter of the five or eight precepts, you know. It has to deal
232 11 | that gets very subtle and precise. Letting go, giving up,
233 30 | could, if you wanted to, precisely follow all the steps in
234 21 | the mind chase after its preoccupations the way ordinary people
235 19 | case, what can we do to prepare ourselves beforehand? How
236 20 | what gets our mindfulness prepared so that we can keep ahead
237 2 | as anger or delusion, we pretend that nothing is wrong --
238 26 | observe. The repetition is to prevent the mind from thinking up
239 3 | making us do their work, pulling us around by the nose, making
240 5 | matter what, you have to keep putting the heat on your cravings
241 30 | sitting? This is an important question for all of us. You could,
242 13 | defilements flare up so quickly when sensory contact takes
243 12 | eye. Say that the mind is quiet and neutral: The slightest
244 25 | here, but actually it's quite simple. After all, the breath
245 5 | waste away. Don't let them raise their heads. Keep them under
246 36 | feelings of pleasure or rapture or whatever, they appear
247 37 | This should enable you to read the breath, to understand
248 38 | Once you have realized the inconstancy of the body --
249 16 | there anyone among us who realizes that this is what's happening?
250 25 | you're going to practice recollection of the Buddha, or buddho,
251 7 | teachings without making reference to doing away with your
252 34 | particular the sensations related to the in-and-out breath. ~
253 10 | enables you to let go, to relinquish, to destroy your addictions.
254 14 | to get involved, we can remain calm and indifferent. When
255 44 | that this special nature remains imprisoned inside at all
256 28 | each in-and-out breath. Remember this carefully so that you
257 11 | Letting go, giving up, renouncing, abstaining, cutting away,
258 25 | buddho, you have to keep on repeating buddho, buddho, buddho. ~
259 1 | Those who are willing to report their own diseases -- their
260 1 | few and far between. As a result, the disease of defilement
261 9 | at all times, really gets rid of our defilements. ~
262 4 | defilement and craving are riding on our backs? Have they
263 4 | our backs? Have they put a ring through our noses? When
264 45 | that isn't heartwood: The roots, the branches and leaves
265 34 | step of the first tetrad: sabba-kaya-patisamvedi -- focusing on how the breath
266 4 | desire that exists for the sake of finding flavor in physical
267 4 | the point where they're salivating? Then don't let them eat.
268 15 | of issues. The mind gets scattered all over the place with
269 1 | defilement is hushed up and kept secret, so that we don't realize
270 10 | Whatever your discernment sees as a cause of suffering,
271 10 | the virtue that comes with self-discipline. Virtue is very important.
272 35 | From there you focus on the sensation of the breath at any one
273 14 | is how it happens. If no sense of self comes out to get
274 42 | inconstancy. The mind's sensitivity to feeling, or its thoughts
275 1 | that we don't realize how serious and widespread it is. We
276 29 | and keep the mind firmly settled for a long period of time.
277 1 | defilements but who feel no shame at talking about the defilements
278 12 | and defilement won't be sharp, won't be of much use. They
279 | She
280 33 | gradually the breath will shorten -- sometimes heavy and sometimes
281 7 | doctrine and discipline shows us the way, so we needn'
282 44 | have it surrounded on all sides. All these counterfeit things --
283 44 | that is pure, bright, and silent. This is the only thing
284 33 | meditate on the breath is to sit straight and keep your mindfulness
285 43 | If you can become skilled at looking and knowing in
286 2 | We have to find a skillful approach if we hope to wipe
287 16 | matter how much the mind is smothered in the defilement of delusion,
288 31 | mindfulness will become firm and snug enough for you to give rise
289 | Some
290 | someone
291 8 | extinguish defilement gives us space to breathe.... ~
292 4 | delicious. Make it your sport -- watching the defilements
293 15 | The "self" you think up spreads out into all sorts of issues.
294 18 | defilement arises in the mind, it starts from the slightest contact.
295 4 | defilements and making them starve, like a person giving up
296 44 | and attachment into the state of mind that is pure, bright,
297 28 | is. Make note of the mind staying at normalcy with each in-and-out
298 5 | have to follow. If you're steadfast, if you put up a persistent
299 13 | contact is our measuring stick for seeing how firm or weak
300 13 | is. Most of the time it stirs things up. As soon as there'
301 4 | physical things. It's time you stopped, time you gave up feeding
302 26 | weaken the mind's tendency to stray, for the mind can take on
303 9 | ourselves -- no doubts, no straying off into other paths of
304 3 | sort. We have to test our strength against them and bring them
305 31 | formations are inconstant, stressful, and not-self, so that we
306 43 | struck with the inconstancy, stressfulness, and not-selfness of your "
307 17 | fire. But as soon as we strike it against the side of the
308 19 | mindfulness before sensory contact strikes? ~
309 18 | out right there, it's like striking a match that flares up --
310 17 | contact with the friction strip on the side of the box,
311 43 | knowing in this way, you'll be struck with the inconstancy, stressfulness,
312 17 | sensory contact. There's no substance to it. It's like a match
313 2 | we look at ourselves in a superficial way, we may feel that we'
314 44 | but defilements have it surrounded on all sides. All these
315 19 | minds to see what their symptoms are, why they're so quick
316 1 | but who feel no shame at talking about the defilements of
317 29 | when you're lying down, you tend to fall asleep. With sitting
318 26 | you can weaken the mind's tendency to stray, for the mind can
319 33 | open and at ease. Don't tense your hands, your feet, or
320 [Title]| Text~
321 25 | breathing. It's not like other themes of meditation. For instance,
322 14 | upset. But say that the thought occurs to us, "She's actually
323 5 | heads. Keep them under your thumb. This is the sort of straightforward
324 | Thus
325 29 | a long time can make you tired, and if the mind settles
326 13 | control over our ears, nose, tongue, body, and mind? How can
327 40 | inconstant things, then keep track of that inconstancy at all
328 31 | so that we can see the truth of all formations with each
329 32 | meditation....Give them a try until you find they give
330 46 | Isn't this something worth trying to break through to see?...
331 12 | burning the mind in the twinkling of an eye. Say that the
332 45 | also call it nibbana or the Unconditioned. It's all the same thing. ~ ~
333 35 | the same time that your undistracted awareness settles down,
334 34 | breath sensations in all the various parts of the body, and in
335 10 | discernment that comes with Right View and the virtue that comes
336 31 | gain clear knowledge and vision. ~
337 21 | mind that keeps it from wandering around, concocting thoughts
338 30 | of us. You could, if you wanted to, precisely follow all
339 10 | hands to keep both hands washed and clean. Thus wherever
340 3 | wearing us out in all sorts of ways. ~
341 13 | stick for seeing how firm or weak our mindfulness is. Most
342 26 | this repetition you can weaken the mind's tendency to stray,
343 3 | the nose, making us want, wearing us out in all sorts of ways. ~
344 | Whether
345 1 | realize how serious and widespread it is. We all suffer from
346 21 | it becomes less and less willful, day by day, it will gradually
347 1 | of others. Those who are willing to report their own diseases --
348 4 | attitude, you'll be able to win out over all sorts of addictions,
349 2 | skillful approach if we hope to wipe out this disease, and we
350 5 | and defilements until they wither and waste away. Don't let
351 7 | us the way, so we needn't wonder how we can go about examining
352 46 | then. Isn't this something worth trying to break through
353 11 | had no hands or feet: We wouldn't be able to get anywhere
354 2 | pretend that nothing is wrong -- and this way the defilements