Wednesday, February 19, 2014

Breathing Room

From the book Peace Is Every Step The Path of Mindfulness in Everyday Life
                                                               by Thich Nhat Hanh


We have a room for everything-- eating, sleeping, watching TV-- but we have no room for mindfulness. I recommend that we set up a small room in our homes and call it a "breathing room," where we can be alone and practice just breathing and smiling, at least in difficult moments. That little room should be regarded as an Embassy of the Kingdom of Peace. It should be respected, and not violated by anger, shouting, or things like that. When a child is about to be shouted at, she can take refuge in that room. Neither the father nor the mother can shout at her anymore. She is safe within the grounds of the Embassy. Parents sometimes will need to take refuge in that room, also, to sit down, breathe, smile, and restore themselves. Therefore, that room is for the benefit of the whole family.

I suggest that the breathing room be decorated very simply, and not be too bright. You may want to have a small bell, one with a beautiful sound, a few cushions or chairs, and perhaps a vase of flowers to remind us of our true nature, impermanence. You or your children can arrange flowers in mindfulness, smiling. Every time you feel a little upset, you know that the best thing to do is to go to that room, open the door slowly, sit down, invite the bell to sound and begin to breathe. The bell will help not only the person in the breathing room, but the others in the house as well.

Suppose your husband is irritated. Since he has learned the practice of breathing, he knows that the best thing is to go into that room, sit down, and practice. Your may not realise where he has gone; you were busy cutting carrots in the kitchen. but you suffer also, because you and he just had some kind of altercation. Your are cutting the carrots a bit strongly, because the energy of the anger is translated into the movement. Suddenly, you hear the bell, and you know what to do. You stop cutting and you breathe in and out. You feel better, and you may smile, thinking about your husband, who knows what to do when he gets angry.

He is now sitting in the breathing room, breathing and smiling. That's wonderful; not many people do that. Suddenly, a feeling of tenderness arises, and you feel much better. After three breaths, you begin to cut the carrots again, but this time, quite differently.

Your child, who was witnessing the scene, knew that a kind of tempest was going to break. She withdrew to her room, closed the door, and silently waited. But instead of a storm, she heard the bell, and she understood what was going on. She feels so relieved, and she wants to show her appreciation to her father. She goes slowly to the breathing room, opens the door, and quietly enters and sits down beside him to show her support. That helps him very much. He already felt ready to go out-- he is able to smile now-- but since his daughter is sitting there, he wants to sound the bell again for his daughter to breathe.

In the kitchen, you hear the second bell and you know that cutting carrots may not be the best thing to do now. So, you put down your knife and go into the breathing room. Your husband in aware that the door is opening and you are coming in. So, although he is not all right, since you are coming, he stays on for some time longer and sounds the bell for you to breathe. This is a beautiful scene. The practice of peace and reconciliation is one of the most vital and artistic of human actions.

I know of families where children go into a breathing room after breakfast, sit down, and breathe, "in-out-one," "in-out-two,""in-out-three," and so on up to ten, and then they go to school. If your child doesn't wish to breathe ten times, perhaps three times is enough. Beginning the day this way is very beautiful and very helpful to the whole family. It you are mindful in the morning and try to nourish mindfulness throughout the day, you may be able to come home at the end of a day with a smile, which proves that mindfulness is still there.

I believe that every home should have a room for breathing. Simple practices like conscious breathing and smiling are very important. They can change our civilisation.

Thursday, February 13, 2014

The Foundations of Mindfulness (12)

Satipatthana Sutta M. 10, 44 - 47

(The Four Noble Truths)

44. "Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the Four Noble Truths. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the Four Noble Truths? Here a bhikkhu understands as it actually is: 'This is the origin of suffering', he understand as it actually is: 'This is the cessation of suffering', he understand as it actually is: 'This is the way leading to the cessation of suffering.'

(INSIGHT)

45. "In this way he abides contemplating mind-objects as mind-objects internally, or he abides contemplating mind-objects as mind-objects externally, or he abides contemplating mind-objects as mind-objects both internally and externally. Or else he abides contemplating in mind-objects their nature of arising, or he abides contemplating in mind-objects their nature of vanishing, or he abides contemplating in mind-objects their nature of both arising and vanishing. Or else mindfulness that 'there are mind-objects' is simply established in him to the extend necessary for bare knowledge and mindfulness. And he abides independent, hot clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the Four Noble Truths.


(CONCLUSION)

46. "Bhikkhus, if anyone should develop these four foundations of mindfulness in such a way for seven years, one of the two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.
"Lets alone seven years, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for six years...for four years...for three years...for two years...for one year, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left non-return.
"Lets alone one year, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for seven months...for six months...for five months...for four months...for three months...for two months...for one month...for half a month, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.
 "Lets alone half a month, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for seven days, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.
47. "So it was with reference to this that it was said: 'Bhikkhus, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realisation of Nibbana- namely, the four foundations of mindfulness.'"

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's worlds.


Wednesday, February 12, 2014

The Foundations of Mindfulness (11)

Satipatthana Sutta 42 -43

(4. The Seven Enlightenment Factors)

42. "Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in term of the seven enlightenment factors. And how does a bhikkhu abide contemplating min-objects as mind-objects in term of the seven enlightenment factors? Here, there being the mindfulness enlightenment factor in him, a bhikkhu understands: 'There is the mindfulness enlightenment factor in me'; or there being no mindfulness enlightenment factor in him, he understands: 'There is no mindfulness enlightenment factor in me'; and he also understands how there comes to be the arising of the unarisen mindfulness enlightenment factor, and how the arisen mindfulness enlightenment factor comes to fulfilment by development.
"There being the investigation-of-states enlightenment factor in him... There being the energy enlightenment factor in him... There being the rapture enlightenment factor in him... There being the tranquility enlightenment factor in him... There being the concentration enlightenment factor in him... There being the equanimity enlightenment factor in him, a bhikkhu understands: 'There is the equanimity enlightenment factor in me'; or there being no equanimity enlightenment factor in him, he understands: 'There is no equanimity enlightenment factor in me'; and he also understands how there comes to be the arising of the unarisen equanimity enlightenment factor, and how the arisen equanimity enlightenment factor comes to fulfilment by development.
43. "In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally... And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as min-objects in terms of the seven enlightenment factors.

Tuesday, February 11, 2014

The Foundations of Mindfulness (10)

Satipatthana Sutta 40 - 41

(3. The six Bases)

40. "Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in term of the six internal and external bases. And how does a bhikkhu abide contemplating mind-objects as mind-objects in term of the six internal and external bases? Here a bhikkhu understands the eye, he understands forms, and he understands the fetter that arises dependent on both; and he also understands how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
"He understands the ear, he understands sound... He understands the nose, he understands the odours... he understands the tongue, he understands flavours... He understands the body, he understands tangibles... He understands the mind, he understands mind-objects, and he understands the fetter that arises dependent on both; and he also understands how there comes to be the arising of the unarisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
41. In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally... And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the six internal and external bases.

Sunday, February 9, 2014

The Foundations of Mindfulness (9)

Satipatthana Sutta 38 - 39

(2. The Five Aggregates)

38. "Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in term of the five aggregates affected by clinging. And how does a bhikkhu abides contemplating mind-objects as mind-objects in term of the five aggregates affected by clinging? Here a bhikkhu understands: 'Such is material form, such its origin, such its disappearance; such is feeling, such its origin, such its disappearance; such is perception, such its origin, such its disappearance; such are formations, such their origin, such their disappearance; such is consciousness, such its origin, such its disappearance.'
39. "In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally... And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in term of the five aggregate affected by clinging.

Saturday, February 8, 2014

The Foundations of Mindfulness (8)

Satipatthana Sutta 36 - 37

(CONTEMPLATION OF MIND-OBJECTS)

(1. The Five Hindrances)

36. "And how, bhikkhus, does a bhikkhu abide contemplating mind-objects as mind objects? Here a bhikkhu abides contemplating mind-objects as mind objects in terms of the five hindrances. And how does a bhikkhu abide contemplating mind-objects as mind-objects in term of the five hindrances? Here, there being sensual desire in him, a bhikkhu understands: 'There is sensual desire in me', or there being no sensual desire in him, he understands: 'There is no sensual desire in me'; and he also understand how there comes to be the arising of unarisen sensual desire, and how there comes to be the abandoning of arisen sensual desire, and how there comes to be the future non-arising of abandoned sensual desire.'
"There being ill will in him... There being sloth and torpor in him... There being restlessness and remorse in him... There being doubt in him, a bhikkhu understands: 'There is doubt in me'; or there being no doubt in him, he understands: 'There is no doubt in me'; and he understands how there comes to be the arising of unarisen doubt, and how there comes to be the abandoning of arisen doubt, and how there comes to be the future non-arising of abandoned doubt.

(INSIDE)

37. "In this way he abides contemplating mind-objects as mind-objects internally, or he abides contemplating mind-objects as mind-objects externally, or he abides contemplating mind-objects as mind-objects both internally and externally. Or else he abides contemplating in min-objects their nature of arising, or he abides contemplating in mind-objects its nature of vanishing, or he abides contemplating in mind-objects its nature of both arising and vanishing. Or else mindfulness that 'there are mind-objects' is simply established in him to the extend necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five hindrances.

Friday, February 7, 2014

The Foundations of Mindfulness (7)

Satipatthana Sutta 34 - 35

(CONTEMPLATION OF MIND)

34. "And how, bhikkhus, does a bhikkhu abide contemplating mind as mind? Here a bhikkhu understands mind affected by lust as mind affected by lust, and mind unaffected by lust as mind unaffected by lust. He understands mind affected by hate as mind affected by hate and mind unaffected by hate as mind unaffected by hate. He understands mind affected by delusion as mind affected by delusion and mind unaffected by delusion as mind unaffected by delusion. He understands contracted mind as contracted mind and distracted mind as distracted mind. He understands exalted mind as exalted mind and unexalted mind as unexalted mind. He understands surpassed mind as surpassed mind and unsurpassed mind as unsurpassed mind. He understands concentrated mind as concentrated mind, and unconcentrated mind as unconcentrated mind. He understands liberated mind as liberated mind, and unliberated mind as unliberated mind.

(INSIGHT)

35. "In this way he abides contemplating mind as mind internally, or he abides contemplating mind as mind externally, or he abides contemplating mind as mind both internally and externally. Or else he abides contemplating in mind its nature of arising, or he abides contemplating in mind its nature of vanishing, or he abides contemplating in mind its nature of both arising and vanishing. Or else mindfulness that 'there is a mind' is simply established in him to the extend necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind as mind.

Thursday, February 6, 2014

The Foundations of Mindfulness (6)

Satipatthana Sutta 32 - 33


(CONTEMPLATION OF FEELINGS)

32. "And how, bhikkhus, does a bhikkhu abide contemplating feelings as feelings? Here, when feeling a pleasant feeling, a bhikkhu understands: 'I feel a pleasant feeling'; when feeling a painful feeling, he understands: 'I feel a painful feeling'; when feeling a neither-painful-nor -pleasant feeling, he understands: 'I a feeling a neither-painful-nor-pleasant feeling.' When feeling a worldly pleasant feeling, he understands: 'I feel a worldly pleasant feeling', when feeling an unworldly pleasant feeling, he understands: 'I feel an unworldly pleasant feeling'; when feeling a worldly painful feeling, he understands: 'I feel a worldly painful feeling'; when feeling an unworldly painful feeling he understands: 'I feel an unworldly painful feeling'; when feeling a worldly neither-painful-nor-pleasant feeling, he understands: 'I feel a worldly neither-painful-nor-pleasant feeling'; when feeling an unworldly neither-painful-nor-pleasant feeling, he understands: 'I feel an unworldly neither-painful-nor-pleasant feeling.'

(INSIGHT)

33. "In this way he abides contemplating feelings as feelings internally, or he abides contemplating feelings as feelings externally, or he abides contemplating feelings as feelings both internally and externally. Or else he abides contemplating in feelings their nature of arising, or he abides contemplating in feelings their nature of vanishing, or he abides contemplating in feelings their nature of both arising and vanishing. Or else mindfulness that 'there is feeling' is simply established in him to the extend necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating feelings as feelings.



Wednesday, February 5, 2014

"The Foundations of Mindfulness" (5)

Satipatthana Sutta 14-31


(6-14. The Nine Charnel Ground Contemplations)

14. "Again, bhikkhus, as though he were to see a corpse thrown aside in a charnel ground, one, two, or three days dead, bloated, livid, and oozing matter, a bhikkhu compares his same body with it thus: 'This body too is of the same nature, it will be like that, it is not exempt from that fate.'
15. "In this way he abides contemplating the body as a body internally, externally, and both internally and externally... And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.
16. "Again, as though he were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of worms, a bhikkhu compares this same body with it thus: 'This body too is of the same nature, it will be like that, it is not exempt from that fate.'
17. "In this way he abides contemplating the body as a body internally, externally, and both internally and externally... And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.
18-24. "Again, as though he were to see a corpse thrown aside in a charnel ground, a skeleton with blood and blood, held together with sinews... a fleshless skeleton smeared with blood, held together with sinews... a skeleton without flesh and blood, held together with sinews...disconnected bones scattered in all directions- here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a back-bone, here a rib-bone, there a breast-bone, here an arm-bone, there a shoulder-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull- a bhikkhu compares this same body with it thus: 'This body too is of the same nature, it will be like that, it is not exempt from that fate.'
25. "... That too is how a bhikkhu abides contemplating the body as a body.
26-3-. "Again, as though he were to see a corpse thrown aside in a charnel ground, bones bleached white, the colour of shells... bones heaped up... bones more than a year old, rotted and crumbled to dust, a bhikkhu compares this same body with it thus: 'This body too is of the same nature, it will be like that, it is not exempt form that fate.'

(INSIGHT)

31. "In this way he abides contemplating the body as a body internally, or he abides contemplating the body as a body externally, or he abides contemplating the body as both internally and externally. Or else he abides contemplating in the body its nature of arising, or he abides contemplating in the body its nature of vanishing, or he abides contemplating in the body its nature of both arising and vanishing. Or else mindfulness that 'there is a body' is simply established in him to the extend necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.