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BENVENUTI, il mio progetto sul web nasce con l'intento di conservare e condividere
gli insegnamenti di Anapanasati e Vipassana al fine di affrancarsi dalla sofferenza esistenziale
con la guida di un insegnante autorizzato. Questo secondo la dottrina del Buddismo Theravada,
nella tradizione birmana di Sayagyi U Ba Khin, in memoria del suo allievo John Earl Coleman.
Tali insegnamenti sono preservati e perpetuati per il beneficio delle future generazioni,
per questo sono conservati con l’indicazione protettiva della perfezione, verità e devozione.
Tutte le nostre azioni sono dirette nello spirito del Damma.
WELCOME, my web project was born with the intention of preserving and sharing
the teachings of Anapanasati and Vipassana, in order to be free from existential suffering
with the guidance of a licensed teacher. This according to the doctrine of Theravada Buddhism,
in the Burmese tradition of Sayagyi U Ba Khin, in memory of his student John Earl Coleman.
Such teachings are preserved and perpetuated for the benefit of future generations,
for this reason they are preserved with the protective indication of perfection, truth and devotion.
All our actions are directed in the spirit of the Dhamma.
La Meditazione Anapana
Anapanasati (la respirazione consapevole)
di John Coleman
Non si può conoscere la sensazione prima che avvenga il contatto. Non si può più conoscere la sensazione mentre il contatto è scomparso. Uno deve prendere nota del contatto reale. Questo è chiamato 'presente immediato' (la realtà del momento presente).
Se sarete consapevoli del contatto del respiro sulle narici, voi realizzerete che ci sono soltanto mente e materia. Oltre a mente e materia, non c'è una tale cosa chiamata Io o il Sè. Attenzione al contatto che si produce lì, tra l'elemento vento (il respiro) e la punta del naso, per sapere che non esiste una cosa come l'ego, il Sè o l'anima (Anatta). Ci sono soltanto mente e materia.
di John Coleman
La cosa più ovvia per me e per tutti voi è il processo della respirazione. Il naso è una parte prominente del corpo. L'espirazione e l'inspirazione toccano sempre le narici. Le narici sono la parte sensibile del naso che l'espirazione e l'inspirazione toccano mentre vanno dentro e fuori. In altre parole: l'elemento vento, o elemento di movimento, entra in contatto con le narici, producendo una sensazione. L'elemento vento e insieme le narici sono Rupa (la materia), ed è Nama (la mente) che conosce, sente e/o sperimenta il contatto, o sensazione. Siate consapevoli delle narici. Uno conosce la sensazione dell'inspirazione. Uno conosce la sensazione dell'espirazione. Riconoscete l'inspirazione e l'espirazione e non vi sarà possibilità di sorgere per l'avidità, l'odio e l'ignoranza. I fuochi di questi ostacoli saranno estinti e il risultato sarà calma e pace della mente.
Non si può conoscere la sensazione prima che avvenga il contatto. Non si può più conoscere la sensazione mentre il contatto è scomparso. Uno deve prendere nota del contatto reale. Questo è chiamato 'presente immediato' (la realtà del momento presente).
Se sarete consapevoli del contatto del respiro sulle narici, voi realizzerete che ci sono soltanto mente e materia. Oltre a mente e materia, non c'è una tale cosa chiamata Io o il Sè. Attenzione al contatto che si produce lì, tra l'elemento vento (il respiro) e la punta del naso, per sapere che non esiste una cosa come l'ego, il Sè o l'anima (Anatta). Ci sono soltanto mente e materia.
Always keep your aspiration in mind
by John Coleman
Always keep in mind your aspiration towards Nibbana, the brightest goal. Every time we inhale and exhale, the incoming and outgoing air touches the surface of the skin somewhere in or near the nostrils. Nervous tissues in the skin and flesh register the touch of air. In this process, the touch of the entities (the air – the body) are matter. The entity that knows touch is mind. There is mind and matter. There are nama and rupa.
Observe your breathing and you will discover nama and rupa for yourself. When the air enters, it will touch. When the air goes out, it will touch. Air friction brushes the surface of the skin at the point of contact, stimulates the nerve tissues in the body, resulting in a sensation, a feeling, a touch experience. You may be able to feel the cool air touching your skin as you inhale. This fresh air stimulates the nervous tissues with a cool sensation as the inhalation touches. It may be that as we exhale we can feel the warm condition of the air that has left the lungs and touches the spot as we exhale, thus resulting in a condition of warm sensation. If you continually understand this touch, then attachment, aversion and disappointment will not have the opportunity to arise and the fires of greed, anger and ignorance will be extinguished.
by John Coleman
Always keep in mind your aspiration towards Nibbana, the brightest goal. Every time we inhale and exhale, the incoming and outgoing air touches the surface of the skin somewhere in or near the nostrils. Nervous tissues in the skin and flesh register the touch of air. In this process, the touch of the entities (the air – the body) are matter. The entity that knows touch is mind. There is mind and matter. There are nama and rupa.
Observe your breathing and you will discover nama and rupa for yourself. When the air enters, it will touch. When the air goes out, it will touch. Air friction brushes the surface of the skin at the point of contact, stimulates the nerve tissues in the body, resulting in a sensation, a feeling, a touch experience. You may be able to feel the cool air touching your skin as you inhale. This fresh air stimulates the nervous tissues with a cool sensation as the inhalation touches. It may be that as we exhale we can feel the warm condition of the air that has left the lungs and touches the spot as we exhale, thus resulting in a condition of warm sensation. If you continually understand this touch, then attachment, aversion and disappointment will not have the opportunity to arise and the fires of greed, anger and ignorance will be extinguished.
The Right Thoughts
by John Coleman
Right thoughts are the temporary structuring of mental forces of which man makes good use for the resolution and implementation of practical problems such as building a house or going shopping. It is this ability to think and reason that elevates man above animals. Unfortunately, man has misinterpreted and confused the nature and appropriate function of thoughts, giving continuity to thoughts with memory, thus creating the illusion of a Self. It is this illusion of Self that is the cause of all our suffering.
Can man structure thoughts to solve practical problems without creating the illusion of self resulting from the abuse of the mind, which causes many more problems than are solvable? There is temporary thinking and temporary thoughts (correct thinking). There is a thinker who is constantly thinking thoughts to support the thinker who is thinking more thoughts to support the thinker (How miserable... that's the wrong way of thinking!). They are both constantly falling apart. Thinker and thought are one. Simultaneously, with the help of right concentration developed with Anapana meditation and right awareness developed with Vipassana meditation, sensations (or Sankhara) are consumed, extinguished and exhausted. When all Sankharas are consumed the sensations are extinguished, allowing simultaneous awareness of Annica, Dukkha and Anatta together.
Before the total consumption of all the accumulated Sankharas there is a tendency to have some annoyances (pain or discomfort) here and there, which we must bear with all the grace, detachment and equanimity we can muster. We should make an objective mental note of recognition regarding these occurrences – pain, pain – (not I feel pain) and endure with diligence, perseverance, patience and tolerance. At this point, when all the Sankharas are consummated through the awareness of Annica, Dukkha and Anatta we will come to the end of suffering. Annica's ignorance, Dukkha and Anatta (impermanence, dissatisfaction and emptiness) results in attachment and aversion, which is suffering. Annica is erased in continuity. Dukkha is canceled in the movement of the body. Anatta is erased by compactness. Due to lack of right concentration (clarity of perception – minds that are alert and silent) i.e. the illusion of the Self, the deception of a self-sufficient mind and body is created. With the development of concentration directed towards awareness of the sensations of the body, the illusion of continuity (Annica) is revealed.
The body, remaining still, exposes itself to the reality of suffering (Dukkha). When Annica and Dukkha are experienced simultaneously in sensations, feelings and thought experiences, suffering begins to dissolve and go away. We realize that all sensations are suffering resulting from previous actions – good or bad – which create an active force called Sankhara or Kamma. Therefore there is an accumulation of Sankhara (or Kamma) for each of us, which results in the perception of a range of sensations ranging from agony to ecstasy, which in reality are all forms of suffering. How Annica and Dukkha are experienced… (end of English text)
by John Coleman
Right thoughts are the temporary structuring of mental forces of which man makes good use for the resolution and implementation of practical problems such as building a house or going shopping. It is this ability to think and reason that elevates man above animals. Unfortunately, man has misinterpreted and confused the nature and appropriate function of thoughts, giving continuity to thoughts with memory, thus creating the illusion of a Self. It is this illusion of Self that is the cause of all our suffering.
Can man structure thoughts to solve practical problems without creating the illusion of self resulting from the abuse of the mind, which causes many more problems than are solvable? There is temporary thinking and temporary thoughts (correct thinking). There is a thinker who is constantly thinking thoughts to support the thinker who is thinking more thoughts to support the thinker (How miserable... that's the wrong way of thinking!). They are both constantly falling apart. Thinker and thought are one. Simultaneously, with the help of right concentration developed with Anapana meditation and right awareness developed with Vipassana meditation, sensations (or Sankhara) are consumed, extinguished and exhausted. When all Sankharas are consumed the sensations are extinguished, allowing simultaneous awareness of Annica, Dukkha and Anatta together.
Before the total consumption of all the accumulated Sankharas there is a tendency to have some annoyances (pain or discomfort) here and there, which we must bear with all the grace, detachment and equanimity we can muster. We should make an objective mental note of recognition regarding these occurrences – pain, pain – (not I feel pain) and endure with diligence, perseverance, patience and tolerance. At this point, when all the Sankharas are consummated through the awareness of Annica, Dukkha and Anatta we will come to the end of suffering. Annica's ignorance, Dukkha and Anatta (impermanence, dissatisfaction and emptiness) results in attachment and aversion, which is suffering. Annica is erased in continuity. Dukkha is canceled in the movement of the body. Anatta is erased by compactness. Due to lack of right concentration (clarity of perception – minds that are alert and silent) i.e. the illusion of the Self, the deception of a self-sufficient mind and body is created. With the development of concentration directed towards awareness of the sensations of the body, the illusion of continuity (Annica) is revealed.
The body, remaining still, exposes itself to the reality of suffering (Dukkha). When Annica and Dukkha are experienced simultaneously in sensations, feelings and thought experiences, suffering begins to dissolve and go away. We realize that all sensations are suffering resulting from previous actions – good or bad – which create an active force called Sankhara or Kamma. Therefore there is an accumulation of Sankhara (or Kamma) for each of us, which results in the perception of a range of sensations ranging from agony to ecstasy, which in reality are all forms of suffering. How Annica and Dukkha are experienced… (end of English text)
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