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branches ::: Anapanasati

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object:Anapanasati
object:Breathing Meditation
injunction class:meditation
language class:Sanskrit
see also ::: Pranayam

see also ::: Pranayam

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO

Pranayam

AUTH

BOOKS

IN CHAPTERS TITLE
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation

PRIMARY CLASS

SIMILAR TITLES
Anapanasati

DEFINITIONS


TERMS STARTING WITH

AnApAnasatisutta. (S. AnApAnasmṛtisutra; T. Dbugs rngub pa dang 'byung ba dran pa'i mdo; C. Annabannanian; J. Annahannanen; K. Annabannanyom 安那般那念). In PAli, "The Mindfulness of Breathing Discourse," the 118th sutta (SuTRA) in the MAJJHIMANIKAYA (a separate SARVASTIVADA recension, as titled above, appears in the Chinese translation of the SAMYUKTAGAMA). In this discourse, the Buddha outlines a type of meditation where the meditator remains mindful of the process of breathing in and breathing out (P. AnApAnasati; S. ANAPANASMṚTI). The meditator begins by developing an awareness of the physical processes involved in breathing, such as whether the breath is long or short; remaining cognizant of either the entire body during breathing or the entire process of breathing (as the commentaries typically interpret it), it culminates in breathing while consciously striving to calm the body. The meditator then follows the in- and out-breaths while developing salutary affective states, such as rapture (P. pīti, S. PRĪTI) and ease (SUKHA). The penultimate step is breathing while actively seeking to focus and liberate the mind. The meditation culminates in mindfulness of the breath while focusing on the awareness of the mental qualities of impermanence, cessation, and relinquishment. Through this progressive development, mindfulness of breathing thus leads from physical and mental calm, to direct insight into the value of nonattachment. The discourse ends with a treatment of the seven aspects of awakening (P. bojjhanga; S. BODHYAnGA) with regard to the four foundations of mindfulness (P. satipaṫṫhAna; S. SMṚTYUPASTHANA) of the physical body, physical sensations, state of mind, and mental qualities. See also ANBAN SHOUYI JING.


TERMS ANYWHERE

AnApAnasatisutta. (S. AnApAnasmṛtisutra; T. Dbugs rngub pa dang 'byung ba dran pa'i mdo; C. Annabannanian; J. Annahannanen; K. Annabannanyom 安那般那念). In PAli, "The Mindfulness of Breathing Discourse," the 118th sutta (SuTRA) in the MAJJHIMANIKAYA (a separate SARVASTIVADA recension, as titled above, appears in the Chinese translation of the SAMYUKTAGAMA). In this discourse, the Buddha outlines a type of meditation where the meditator remains mindful of the process of breathing in and breathing out (P. AnApAnasati; S. ANAPANASMṚTI). The meditator begins by developing an awareness of the physical processes involved in breathing, such as whether the breath is long or short; remaining cognizant of either the entire body during breathing or the entire process of breathing (as the commentaries typically interpret it), it culminates in breathing while consciously striving to calm the body. The meditator then follows the in- and out-breaths while developing salutary affective states, such as rapture (P. pīti, S. PRĪTI) and ease (SUKHA). The penultimate step is breathing while actively seeking to focus and liberate the mind. The meditation culminates in mindfulness of the breath while focusing on the awareness of the mental qualities of impermanence, cessation, and relinquishment. Through this progressive development, mindfulness of breathing thus leads from physical and mental calm, to direct insight into the value of nonattachment. The discourse ends with a treatment of the seven aspects of awakening (P. bojjhanga; S. BODHYAnGA) with regard to the four foundations of mindfulness (P. satipaṫṫhAna; S. SMṚTYUPASTHANA) of the physical body, physical sensations, state of mind, and mental qualities. See also ANBAN SHOUYI JING.

AnApAnasmṛti. (P. AnApAnasati; T. dbugs rngub pa dang 'byung ba dran pa; C. shuxi guan/annabannanian; J. susokukan/annahannanen; K. susik kwan/annabannanyom 數息觀/安那般那念). In Sanskrit, lit. "mindfulness (SMṚTI) of inhalation (Ana = prAna) and exhalation (apAna)," or simply, "mindfulness of breathing"; referring to one of the oldest and most basic meditative techniques found in Buddhism. The practice requires focusing on the breath as it moves into and out of the body during inhalation and exhalation, some say through attention to the sensation of the movement of breath at the tip of the nose, others say through attention to the rise and fall of the diaphragm. This passive following of the breath leads to physical and mental calm, which allows the meditator to focus on the generic aspect of breath: viz., the fact that the constant ebb and flow of the breath is emblematic of impermanence (ANITYA). This awareness may then lead to nonattachment and insight. The PAli ANAPANASATISUTTA provides a detailed description of the processes involved in developing this type of meditation. Unlike many of the other forty topics of meditation (KAMMAttHANA) in PAli Buddhism, which are said to suit specific types of personalities or as antidotes to specific negative tendencies, AnApAnasmṛti is claimed to be suitable for all, which may account for its continued popularity. Elsewhere, it is said to be a suitable object of meditation for those given to excessive thought. Some form of this practice is found in nearly every Buddhist tradition. There are various renderings of the term using Chinese Sinographs; although shuxi guan is one of the most common translations, there are others (e.g., chixi guan), as well as different ways of transcribing the Sanskrit into Chinese (e.g., anabona nian).

Anban shouyi jing. (J. Anpanshuikyo; K. Anban suŭi kyong 安般守意經). In Chinese, "The AnApAna Guarding the Mind Scripture" composed by the Parthian teacher and translator AN SHIGAO sometime during the second century. Although the text purports to be a translation of a Middle Indic analogue of the PAli ANAPANASATISUTTA, the text is interspersed with commentarial notes on the practice of mindfulness of the process of breathing in and breathing out (ANAPANASMṚTI, P. AnApAnasati) and brief explanations of such numerical categories as the five SKANDHAs, twelve AYATANAs, and so on. The text is similar in content to certain sections of the ABHIDHARMAMAHAVIBHAsA. The Anban shouyi jing relies heavily upon indigenous Chinese terminology and consequently serves as an important source for studying the process through which Buddhist meditative techniques were introduced into China. The Sogdian monk KANG SENGHUI wrote a preface and commentary to this text, but his commentary is no longer extant.

An Shigao. (J. An Seiko; K. An Sego 安世高) (fl. c. 148-180 CE). An early Buddhist missionary in China and first major translator of Indian Buddhist materials into Chinese; he hailed from Arsakes (C. ANXI GUO), the Arsacid kingdom (c. 250 BCE-224 CE) of PARTHIA. (His ethnikon AN is the Chinese transcription of the first syllable of Arsakes.) Legend says that he was a crown prince of Parthia who abandoned his right to the throne in favor of a religious life, though it is not clear whether he was a monk or a layperson, or a follower of MAHAYANA or SARVASTIVADA, though all of the translations authentically ascribed to him are of mainstream Buddhist materials. An moved eastward and arrived in 148 at the Chinese capital of Luoyang, where he spent the next twenty years of his life. Many of the earliest translations of Buddhist texts into Chinese are attributed to An Shigao, but few can be determined with certainty to be his work. His most famous translations are the Ren benyu sheng jing (MAHANIDANASUTTANTA), ANBAN SHOUYI JING (ANAPANASATISUTTA), Yinchiru jing, and Daodi jing. Although his Anban shouyi jing is called a SuTRA, it is in fact made up of both short translations and his own exegesis on these translations, making it all but impossible to separate the original text from his exegesis. An Shigao seems to have been primarily concerned with meditative techniques such as ANAPANASMṚTI and the study of numerical categories such as the five SKANDHAs and twelve AYATANAs. Much of An's pioneering translation terminology was eventually superseded as the Chinese translation effort matured, but his use of transcription, rather than translation, in rendering seminal Buddhist concepts survived, as in the standard Chinese transcriptions he helped popularize for buddha (C. FO) and BODHISATTVA (C. pusa). Because of his renown as an early translator, later Buddhist scriptural catalogues (JINGLU) in China ascribed to An Shigao many works that did not carry translator attributions; hence, there are many indigenous Chinese Buddhist scriptures (see APOCRYPHA) that are falsely attributed to him.

anupassanA. (S. ANUPAsYANA). In PAli, "contemplation." A term applied to several sets of meditation practices, most notably as enumerated under the category of the four "foundations of mindfulness" (P. satipatthAna; S. SMṚTYUPASTHANA). The first foundation is called "contemplation of the body" (kAyAnupassanA, S. KAYANUPAsYANA) and comprises fourteen practices, which include mindfulness of breathing (P. AnApAnasati, S. ANAPANASMṚTI), mindfulness of postures or deportments (P., iriyApatha, S. ĪRYAPATHA), full awareness of bodily actions, contemplation of bodily impurities, contemplation of the four physical elements (DHATU, MAHABHuTA), and nine cemetery meditations (P. asubhabhAvanA, S. AsUBHABHAVANA). The second foundation is called "contemplation of sensations" (P. vedanAnupassanA, S. vedanAnupasyanA) and consists of one practice: mindfulness of physical sensations (VEDANA) as pleasant, unpleasant, or neutral. The third foundation is called "contemplation of mind" (P. cittAnupassanA, S. cittAnupasyanA) and consists of one practice: mindfulness of one's general state of mind (CITTA), e.g. as calm or distracted, elated or depressed, etc. The fourth foundation is "contemplation of mind-objects" (P. dhammAnupassanA, S. dharmAnupasyanA) and includes five meditations on specific categories of factors (P. dhamma, S. DHARMA), namely: the five hindrances (NĪVARAnA), the five aggregates (SKANDHA), the six sense bases and six sense objects (AYATANA), the seven enlightenment factors (BODHYAnGA), and the FOUR NOBLE TRUTHS. In the PAli SATIPAttHANASUTTA, the four anupassanAs are extolled as the one path leading to the realization of nibbAna (NIRVAnA). Another common set of anupassanAs found in the PAli tradition includes three members: (1) contemplation of impermanence (aniccAnupassanA), (2) contemplation of suffering (dukkhAnupassanA), and (3) contemplation of nonself (anattAnupassanA). In the PAtISAMBHIDAMAGGA, this list is expanded to ten with the addition of (4) contemplation of nirvAna (nibbAnAnupassanA), (5) contemplation of dispassion (virAgAnupassanA), (6) contemplation of cessation (nirodhAnupassanA), (7) contemplation of renunciation (patinissaggAnupassanA), (8) contemplation of signlessness (animittAnupassanA), (9) contemplation of desirelessness (appanihitAnupassanA), and (10) contemplation of emptiness (suNNatAnupassanA).

appanAsamAdhi. In PAli, "absorptive concentration"; the more advanced of the two broad types of concentration (SAMADHI) discussed in PAli commentarial literature. Both of these two types of samAdhi are used with reference to meditators who are specializing in calmness (samatha; S. sAMATHA) techniques. The preliminary "threshold concentration" (UPACARASAMADHI) helps to calm and focus the mind but is too discursive to lead to full meditative absorption (JHANA; S. DHYANA). In order to develop jhAna, meditators must proceed to cultivate less discursive topics of meditation (KAMMAttHANA) that will lead to "absorptive concentration" and thence jhAna: e.g., mindfulness of breathing (AnApAnasati, S. ANAPANASMṚTI); the four "divine abidings" (BRAHMAVIHARA; [alt. P. appamaNNa], S. APRAMAnA), namely, loving-kindness (P. mettA; S. MAITRĪ), compassion (KARUnA), altruistic or empathetic joy (MUDITA), and equanimity or impartiality (P. upekkhA; S. UPEKsA); and the ten "visual devices" (KASInA)-devices that are constructed from the elements earth, water, fire, and air; the colors blue, yellow, red, and white; and light and space. See also KHANIKASAMADHI.

carita. (T. spyod pa; C. xing; J. gyo; K. haeng 行). In Sanskrit and PAli, "conduct," "behavior," or "temperament"; an alternative form is Sanskrit caryA (P. cariyA). As "behavior," carita is typically bifurcated into either good (sucarita) or bad (S. duscarita; P. duccarita) conduct. As "temperament," carita is used to indicate six general character types, which are predominantly biased toward the negative temperaments of greedy (RAGA), hateful (S. DVEsA; P. dosa), and deluded (MOHA), or the more positive temperaments of faithful (S. sRADDHA; P. saddhA), intelligent (BUDDHI), and discursive (S. VITARKA; P. vitakka), a taxonomy found in the VISUDDHIMAGGA. The first three types of temperaments are negative and thus need to be corrected. (1) A greedy temperament is constantly searching out new sensory experiences and clings to things that are not beneficial. (2) A hateful temperament is disaffected, always finding imaginary faults in others; along with the intelligent temperament, he is less prone to clinging than the other character types. (3) A deluded temperament is agitated and restless, because he is unable to make up his mind about anything and follows along with others' decisions. The latter three types of temperaments are positive and thus need to be enhanced. (4) A faithful temperament is like a greedy type who instead cultivates wholesome actions and clings to what is beneficial. (5) An intelligent temperament is like a hateful type who performs salutary actions and points out real faults; along with the hateful temperament, he is less prone to clinging than the other character types. (6) A discursive temperament is characterized by a restlessness of mind that constantly flits from topic to topic and vacillates due to his constant conjecturing; if these discursive energies can be harnessed, however, that knowledge may lead to wisdom. The Visuddhimagga also provides detailed guidelines for determining a person's temperament by observing their posture, their preferences in food, and the sort of mental concomitants with which they are typically associated. This knowledge of temperaments is important as a tool of practice (BHAVANA), because in the Visuddhimagga's account of visualization (P. KASInA) exercises, the practitioner is taught to use an appropriate kasina device or meditation topic (P. KAMMAttHANA) either to mitigate the influence of the negative temperaments or enhance the influence of the positive ones. Thus, a practitioner with a greedy temperament is advised to emphasize the cemetery contemplations on foulness (S. AsUBHABHAVANA; P. asubhabhAvanA) and mindfulness of the body (S. KAYANUPAsYANA; P. kAyAnupassanA; see also SMṚTYUPASTHANA); the hateful temperament, the four divine abidings (BRAHMAVIHARA) and the four color kasinas (of blue, yellow, red, white); the deluded temperament, mindfulness of breathing (S. ANAPANASMṚTI; P. AnApAnasati); the discursive temperament, also mindfulness of breathing; the faithful temperament, the first six recollections (S. ANUSMṚTI; P. anussati), viz., of the Buddha, the DHARMA, the SAMGHA, morality, generosity, and the divinities; and the intelligent temperament, the recollections of death and peace, the analysis of the four elements, and the loathsomeness of food. Suitable to all six temperaments are the other six kasinas (viz., of earth, water, fire, air, light, and empty space) and the immaterial absorptions (S. ARuPYAVACARADHYANA; P. arupAvacarajhAna). ¶ In the MAHAYANA, caryA, carita, and related terms (e.g., Sanskrit compounds such as duscara) refer specifically to the difficult course of action that a BODHISATTVA pursues in order to reach the goal of enlightenment. These actions include the unending search or pilgrimage for a teacher, the sacrifices required to meet with an authentic teacher who can teach MahAyAna doctrines (see SADAPRARUDITA, SUDHANA), and the difficult practices of charity, such as giving away all possessions, including family members and even one's body (see DEHADANA; SHESHEN). The JATAKAMALA of sura, the BODHICARYAVATARA of sANTIDEVA, and to a certain extent the BUDDHACARITA of AsVAGHOsA set forth a model of the authentic bodhisattva's behavior for aspirants to emulate. In Buddhist TANTRA, caryA refers to a code of ritual purity, and to an esoteric practice called "yoga with signs" (SANIMITTAYOGA) followed by CARYATANTRA practitioners.

Damoduoluo chan jing. (J. Darumatara zenkyo; K. Talmadara son kyong 達摩多羅禪經). In Chinese, the "DhyAna Sutra of DharmatrAta"; a scripture on meditation (DHYANA) attributed to the SARVASTIVADA teacher DHARMATRATA (c. fourth century CE) and translated into Chinese by BUDDHABHADRA in the early fifth century. Buddhabhadra arrived in the Chinese capital of Chang'an in 406 and briefly stayed at LUSHAN HUIYUAN's (334-416) monastery on LUSHAN, where he translated the text at the latter's request. The Damoduoluo chan jing describes the transmission of the oral teachings of the Buddha from master to disciple and details the various practices of meditation (GUAN) such as mindfulness of breathing (S. ANAPANASMṚTI; P. AnApAnasati) and meditation on the foul (AsUBHABHAVANA), as well as the categories of, SKANDHA, AYATANA, and DHATU. The text includes a listing of patriarchs of the tradition before and after DharmatrAta, which begins with MAHAKAsYAPA and ANANDA, continues through MADHYANTIKA, sAnAKAVASIN, UPAGUPTA, VASUMITRA, and SaMgharaksa, leading up to DharmatrAta, who is then followed in turn by Punyamitra. This lineage seems to derive from the SARVASTIVADA school in the KASHMIR-GANDHARA region and suggests that the notion of a teaching geneaology as a central part of Buddhist religious identity has its start in the Indian tradition. Prefaces to the Damoduoluo chan jing by Lushan Huiyuan and Huiguan subsequently connect versions of this lineage to BODHIDHARMA, the putative founder of the CHAN school in East Asia, suggesting this text exerted some influence in the rise of transmission lineages within the early Chan tradition.



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1:Anapana means breath and sati means mindfulness. Tang Hoi translated it as “Guarding the Mind.” The Anapanasati Sutra, that is, is the sutra on using one’s breath to maintain mindfulness. ~ Thich Nhat Hanh,

IN CHAPTERS [1/1]









The Anapanasati Sutta A Practical Guide to Mindfullness of Breathing and Tranquil Wisdom Meditation, #unset, #Arthur C Clarke, #Fiction
  object:The Anapanasati Sutta A Practical Guide to Mindfullness of Breathing and Tranquil Wisdom Meditation
  author class:Venerable U Vimalaramsi
  --
  The Anapanasati Sutta:
  Sutta:
  --
  The Anapanasati Sutta
  Introduction Section
  --
  examines "The Anapanasati Sutta" from the Majjhima
  Nikaya: the Middle Length Sayings.
  --
  accurate description of meditation based on the Anapanasati
  Sutta (which instructions are exactly the same, letter for
  --
  The Anapanasati Sutta taught by the Lord Buddha 2500
  years ago still provides the most simple, direct, thorough,
  --
  The Anapanasati Sutta gives the most profound
  meditation instructions available today. It includes the "Four
  --
  When one practices the Anapanasati Sutta as a "Tranquil
  Wisdom Meditation", they find that their creativity and
  --
  The true aim of the Anapanasati Sutta is nothing less
  than final liberation from suffering which is the highest goal
  --
  Now, we are almost ready for the Anapanasati Sutta. But,
  before we go into that, let's look at some words which have
  --
  The Anapanasati Sutta
  Introductory Section
  --
  We will now continue with the Anapanasati. Sutta.
  14] "In this Sangha of Bhikkhus there are Bhikkhus
  --
  We now return to the Anapanasati Sutta.
  He trains thus: 'I shall brea the in experiencing
  --
  We return to the Anapanasati Sutta.
  "He trains thus: 'I shall brea the in contemplating
  --
  [1] The author refers to the Anapanasati Sutta, which
  includes the Four Foundations of Mindfulness, as well as

WORDNET














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Wikipedia - Anapanasati Sutta
Wikipedia - Anapanasati
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