constant mindfulness

Arahahahant

Ello, I haven't posted in a while but I've been coming across a lot of contradiction in one particular question of mindfulness outside of meditation. Some have said to be mindful of the breath during all activities in particular, while also establishing the four foundations of mindfulness, and some have said to simply establish the four foundations of mindfulness. Which do you do? What are your sources? thanks.

P.S. I've tried both, focusing on the breath is harder to maintain, particularly when reading, speaking, anything verbal. but merely maintaining the four foundations of mindfulness didn't really seem to be effective.

Dakini

Frankly, hahaha, I haven't heard about being mindful during all activities. I don't think there are any requirements; you can do what works for you, and leave what doesn't work.

nanadhaja

Ello, I haven't posted in a while but I've been coming across a lot of contradiction in one particular question of mindfulness outside of meditation. Some have said to be mindful of the breath during all activities in particular, while also establishing the four foundations of mindfulness, and some have said to simply establish the four foundations of mindfulness. Which do you do? What are your sources? thanks.

P.S. I've tried both, focusing on the breath is harder to maintain, particularly when reading, speaking, anything verbal. but merely maintaining the four foundations of mindfulness didn't really seem to be effective.

My advice is simply to be mindful of the task/activity that you are doing.
When drinking a cup of coffee,just be mindful of that.Don't start thinking about what you need to do after you have had your coffee.
This is mindfulness.I understand that as a lay person that this is not always easy.At work the boss can want you to do two or three things at once.If you are working,be mindful of the task at hand.Don't let the mind wander off to the sandwich shop where you will have lunch.
This is something that I teach all of my students.
I wish you all the best in your practice.
With metta,
Phra Greg.

ravkes

Great advice from Nanadhaja..

In my experience, mindfulness isn't exactly a practice you do. It's more of paying attention to what you are doing in the current moment and seeing it clearly. So whether you're at work, doing the dishes or kissing your girlfriend you do just that. It is tough because we're so used to following our thoughts, but when you realize that there's really nothing but this moment to experience your thoughts naturally flow with reality effortlessly.

Mountains

I kind of come at it from the opposite direction (like many things in life...): I try to notice when I'm *not* being mindful. That sounds like a contradiction, and I guess it sort of is. But it's a matter of training yourself to recognize those old, unhelpful patterns of thought, word, and deed, and understanding what triggered them. Once you do that, it becomes easier to sense when you're about to revert to old thinking or actions, and to "head it off at the pass". Hope that makes sense...

newtech

Ello, I haven't posted in a while but I've been coming across a lot of contradiction in one particular question of mindfulness outside of meditation. Some have said to be mindful of the breath during all activities in particular, while also establishing the four foundations of mindfulness, and some have said to simply establish the four foundations of mindfulness. Which do you do? What are your sources? thanks.

P.S. I've tried both, focusing on the breath is harder to maintain, particularly when reading, speaking, anything verbal. but merely maintaining the four foundations of mindfulness didn't really seem to be effective.

Hello:

In the suttas the exercise of "mindfulness of breathing" its showed always as a seated meditation.

Why?: because actually its much more that just breathing in a mindful way, and needs all of your faculties.

So, no, when practicing any of the 4 foundations in your daily activities you dont need to use mindfulness of breathing.

mugzy

The ideal would be to have mindfulness in every aspect of our lives, remaining fully in the present moment. Meditation is a way to develop mindfulness. Practicing as much as we can, whether it's mindful breathing, mindful walking, mindful eating, or mindful anything, is the best thing we can do. Of course it takes time and practice; even a few drops of water, over a long enough time, will eventually fill a bucket.

Dakini

I kind of come at it from the opposite direction (like many things in life...): I try to notice when I'm *not* being mindful. That sounds like a contradiction, and I guess it sort of is. But it's a matter of training yourself to recognize those old, unhelpful patterns of thought, word, and deed, and understanding what triggered them. Once you do that, it becomes easier to sense when you're about to revert to old thinking or actions, and to "head it off at the pass". Hope that makes sense...

You're mindful of not being mindfull. That's perfectly valid. good practice!

Arahahahant

newtech, do you practice the four foundations separately? Focusing on one at a time?

Arahahahant

ok thanks, I've resolved my question elsewhere. I found both Ajahn Chah and Sunlun Sayadaw teachings confirming the constant mindfulness of the breath and four frames of reference. For anyone who doesn't understand the necessity of constant body and feeling awareness, it is essentially a method for preventing greed/aversion. When you aren't mindful of sensation you can develop subconscious aversion or craving toward the feelings and this can cause suffering. The reason for the focusing on the breath is just that it is a good "anchor" for your focus.

By the way it's not too hard to maintain constant mindfulness of the four frames of reference and breathing, it just takes getting used to.

DhammaDhatu

Ello, I haven't posted in a while but I've been coming across a lot of contradiction in one particular question of mindfulness outside of meditation. Some have said to be mindful of the breath...

You sound confused

Your confusion does not sound 'resolved', to me

Mindfulness or 'sati' means 'to remember' or 'recollect'

The mind can only recollect mental things. It cannot recollect or remember the breath, which is a physical thing

For example, the term 'anapanasati' means 'mindfulness with breathing' (rather than mindfulness of breathing)

I can only suggest you study MN 117, which will staightened out your confusion

MN 117 unanimbuously explains the objects of right mindfulness are right view, right intention, right speech, right action & right livelihood

Any attempt at "mindfulness of breathing" is wrong concentration (miccha samadhi). It is craving

With metta

DD

Arahahahant

Read the Digha Nikaya's greater discourse on mindfulness. I don't think you quite understand how to practice mindfulness. Also read the anapanasati sutta. Mindfulness of the awareness of breath as well as the four frames of reference are very central to practice. Also try not to be so condescending. Thanks.

P.S. I'm probably not going to check this site again for any reply, I really just came on for this one question, and I don't think I'll be coming here with any other questions. but you should definitely reread the greater discourse on mindfulness.

Disney

This is helpful.

Mindfulness and Clear Comprehension

Then the Blessed One addressed the bhikkhus, saying: "Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you.

"And how, bhikkhus, is a bhikkhu mindful? When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; and when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then is he said to be mindful.

"And how, bhikkhus, does a bhikkhu have clear comprehension? When he remains fully aware of his coming and going, his looking forward and his looking away, his bending and stretching, his wearing of his robe and carrying of his bowl, his eating and drinking, masticating and savoring, his defecating and urinating, his walking, standing, sitting, lying down, going to sleep or keeping awake, his speaking or being silent, then is he said to have clear comprehension.

"Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you."
:cool:

DhammaDhatu

Read the Digha Nikaya's greater discourse on mindfulness. I don't think you quite understand how to practice mindfulness. Also read the anapanasati sutta. Mindfulness of the awareness of breath as well as the four frames of reference are very central to practice. Also try not to be so condescending. Thanks.

Arahahahant

Unfortunately, your conceited name gives rise to perceptions of "condescending".

The Digha Nikaya defines the application of mindfulness as "putting aside greed & distress with reference to the world". However, your unwarranted tantrum does not exhibit putting aside greed & distress with reference to the world.

If your mind understood what mindfulness was, you would not have been required to ask a question on this forum about it.

On arousing mindfulness, the Digha Nikaya states:

There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

It is clear explained here 'mindfulness' is set to the fore (parimukhaṃ satiṃ, lit. in front of one's face). Here the mind recollects the Four Noble Truths, abandoning craving, dwelling free from attachment.

MN 38 continues:

On returning from his almsround, after his meal he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. Abandoning covetousness for the world he abides with a mind free from covetousness; he purifies his mind from covetousness. Abandoning ill-will and hatred, he abides with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies his mind from ill-will and hatred. Abandoning sloth and torpor, he abides free from sloth and torpor, percipient of light, mindful and fully aware; he purifies his mind from sloth and torpor. Abandoning restlessness and remorse, he abides unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Abandoning doubt, he abides having gone beyond doubt, unperplexed about wholesome states; he purifies his mind of doubt.

The Digha Nikaya continues:

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

There is the case where a monk remains focused on the body in & of itself — ardent, alert & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

Viharati: to stay, abide, dwell, sojourn

Anupassanā, Anupassati: to look at, contemplate, observe

In the Pali, above, the term 'satimā' (mindful) is distinct from the term 'ānupassī' (in kāyānupassī).

Mindfulness does not observe (ānupassī) the breath in Anapanasati.

As I previously advised...ha,ha,ha,ha...you are confused about meditation & mindfulness.

I think you don't quite understand how to practice mindfulness.


:om:

DhammaDhatu

This is helpful.

The quote is useless. The quote is merely about result. It does not explain the art of meditation.

On face value, such a quote leads to wrong mindfulness & clumsy meditation efforts.

:om:

DhammaDhatu

Right mindfulness is explained as follows. This is helpful.

Monks, I will teach you noble right concentration with its supports and requisite conditions. Listen, and pay close attention. I will speak.

Now what, monks, is noble right concentration with its supports & requisite conditions? Any singleness of mind equipped with these seven factors — right view, right resolve, right speech, right action, right livelihood, right effort & right mindfulness — is called noble right concentration with its supports & requisite conditions.

One is mindful to abandon wrong view & to enter & remain in right view: This is one's right mindfulness.

One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one's right mindfulness.

One is mindful to abandon wrong speech & to enter & remain in right speech: This is one's right mindfulness.

One is mindful to abandon wrong action & to enter & remain in right action: This is one's right mindfulness.

One is mindful to abandon wrong livelihood & to enter & remain in right livelihood: This is one's right mindfulness.

In one of right mindfulness, wrong mindfulness is abolished... In one of right concentration, wrong concentration is abolished... In one of right knowledge, wrong knowledge is abolished... In one of right release, wrong release is abolished.

Thus the learner is endowed with eight factors and the arahant with ten.

Maha-cattarisaka Sutta: The Great Forty

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newtech

ok thanks, I've resolved my question elsewhere. I found both Ajahn Chah and Sunlun Sayadaw teachings confirming the constant mindfulness of the breath and four frames of reference. For anyone who doesn't understand the necessity of constant body and feeling awaren

DhammaDhatu

By the way it's not too hard to maintain constant mindfulness of the four frames of reference and breathing, it just takes getting used to.

Arahahahant

Are you declaring your mind has entered into the 1st, 2nd & 3rd jhanas to practise vedanupassana (contemplation of feeling), as described in the Anapanasati Sutta, where the objects of meditation are rapture & happiness?

:bowdown:

newtech

ok thanks, I've resolved my question elsewhere. I found both Ajahn Chah and Sunlun Sayadaw teachings confirming the constant mindfulness of the breath and four frames of reference. For anyone who doesn't understand the necessity of constant body and feeling awareness, it is essentially a method for preventing greed/aversion. When you aren't mindful of sensation you can develop subconscious aversion or craving toward the feelings and this can cause suffering. The reason for the focusing on the breath is just that it is a good "anchor" for your focus.

By the way it's not too hard to maintain constant mindfulness of the four frames of reference and breathing, it just takes getting used to.

Hello Arahahahant:

In the Anapanasati it is showed very clearly that the four frames of reference are developed one at the time.

The instructions are separated in 4 tetrads.
You develop one tetrad, then you move to the other.
You work on the first tetrad (body) until you reach the first jhana, then u move to the 2nd (feelings),so on..

This doesnt mean that when u are developing the first frame of reference (body), u dont experience/notice/deal with feelings and mind, this just means you are focused on the body.

Much Metta.

DhammaDhatu

In the fourth tetrad of Anapanasati, change happens so fast that the description is not of certain objects changing, such as body, feelings, mental quality, etc. Rather, the 13th experience of Anapanasati is observing change (impermanence) itself.

The Anapanasati cannot really be reconciled with the Satipatthana Sutta. They are essentially two different things. Satipatthana Sutta is merely a long list of disconnected dhammas.

That the Buddha actually spoke the Satipatthana Suttas is debatable. They were probably compiled after the Buddha's death. The Buddha would not speak in such a convoluted way that is not a PROGRESSION of the path. For example, in the Satipatthana Sutta, the five hindrances are listed in the fourth satipatthana. Personally, I doubt the Buddha would ever say such a thing.

DhammaDhatu

In SN 48.9, the Buddha advised right concentration has one sole object, namely, relinquishment.

When right mindfulness & right concentration are established, the various tetrads of Anapanasati manifest accordingly or naturally.

In Anapanasati, one does not actually "move" towards or "focus" on various objects.

For example, as the breath calms, it ceases to be the predominant object and is replaced by rapture & happiness. When rapture & happiness calm, they are replaced by the residual or underlying mental states (defilements) as the predominant object.

There is no "moving" or change of "focus" because, in Anapanasati, the mind only has one focus, namely, relinquishment.

In Anapanasati, the Buddha said:

There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment.

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Ada_B

I just ate my lunch un-mindfully, while reading this. Now all the food is gone and I hardly noticed it, which is a shame as I'm on a diet and would have really liked to have noticed my lunch!

Mindfulness enables us to enjoy every moment, and not squander them by needlessly multitasking.

Supertramp

What if you don't like to eat?

I guess I should eat and be mindful about the fact that I don't like eating then.