Who feels? No being or person. Whose is the feeling? Not of a being or person. Owing to what is there the feeling? Feeling can arise with (certain) things —
forms, sounds, smells and so forth —
as objects. That bhikkhu knows, therefore, that there is a mere experiencing of feeling after the objectifying of a particular pleasurable or painful physical basis or of one of indifference. (There is no ego that experiences)
because there is no doer or agent besides a bare process . The word "bare" indicates that the process is impersonal.
The words of the Discourse, "I experience (or feel)," form a conventional expression, indeed, for that process of impersonal feeling. It should be understood that the bhikkhu knows that with the objectification of a property or basis he experiences a feeling.
In this sit I will be mindful of the illusion of mind interacting with energy, and mindful of the illusion of resentment.
What the Buddha shows in the sutta is the tremendous, but generally hidden, power inherent in this simple mental function, a power that can unfold all the mind's potentials culminating in final deliverance from suffering.To exercise this power, however, mindfulness must be systematically cultivated, and the sutta shows exactly how this is to be done. The key to the practice is to combine energy, mindfulness, and clear comprehension in attending to the phenomena of mind and body summed up in the "four arousings of mindfulness": body, feelings, consciousness, and mental objects. Most contemporary meditation teachers explain Satipatthana meditation as a means for generating insight (vipassana). While this is certainly a valid claim, we should also recognize that satipatthana meditation also generates concentration (samadhi). Unlike the forms of meditation which cultivate concentration and insight sequentially, Satipatthana brings both these faculties into being together, though naturally, in the actual process of development, concentration will have to gain a certain degree of stability before insight can exercise its penetrating function. In Satipatthana, the act of attending to each occasion of experience as it occurs in the moment fixes the mind firmly on the object. The continuous attention to the object, even when the object itself is constantly changing, stabilizes the mind in concentration, while the observation of the object in terms of its qualities and characteristics brings into being the insight knowledges.
To practice Satipatthana successfully a student will generally require a sound theoretical knowledge of the practice along with actual training preferably under the guidance of a qualified teacher. The best source of theoretical knowledge, indeed the indispensable source, is the Satipatthana Sutta itself. However, though the sutta is clear and comprehensible enough as it stands, the instructions it offers are extremely concise, often squeezing into a few simple guidelines directions that might need several pages to explain in a way adequate for successful practice. For this reason, from an early period, the ancient masters of Buddhist meditation began to supply more detailed instructions based on their own practical experience.
Hi Curious, I had a look its just part of the technique. I see there's talk about different ideas. Its good to have a good look at different ideas, but choose the one you like and do it. Don't go around trying your luck.I don't suggest looking for something. I suggest letting yourself be shown something. How will you know when you've seen it. Its on the list. If its not on the list, it will have component parts that are on the list. If you work the technique, noticing what comes to you, not caught in any particular view, everthing is free to express itself,as it is. As Chris says, keeping up with what unfolds becomes a very direct sound or touch experience. Ideas, even the list fall away. The only real limiting factor for me was the stress. The component that was behind the stress played a big part in this process.There are definitley variables in how things unfold, that are dependant on each individuals conditioning. Satipathana practice appears to address these variables.
This "objective" way of looking at a thing, freed from considerations of the personal reactions to that thing, is the pith of the method and constitutes what is called "knowing as it is" (yathabhuta ñanadassana). Also by its quality of reckoning just what is present, mindfulness cuts down discursive thought and prepares the mind to take in the actual characteristics of the cognized objects. In this sense, mindfulness lets the objects speak for themselves and unfold their nature.