Breathe! You Are Alive: Sutra on the Full Awareness of Breathing

Concentration of the mind is stopping it from running around from one object to another in order to stay with just one object. We stay with one object in order to observe it and to look deeply into it. In this way, stopping and observing become one.

When a feeling of irritation or fear is present, we can be aware of it, nourishing this awareness through breathing. Fully aware of our breathing, with patience, we come to see more deeply into the true nature of this feeling. In seeing, we come to understand. With understanding, there is freedom.

“When the practitioner can maintain, without distraction, the practice of observing the body in the body, the feelings in the feelings, the mind in the mind, and the objects of mind in the objects of mind, persevering, fully awake, clearly understanding his state, gone beyond all attachment and aversion to this life, with unwavering, steadfast. imp

We see that we are that very irritation in the present moment. Thanks to this approach, we no longer need to make an effort to oppose, expel, or destroy the irritation. When we practice observation meditation, we do not set up barriers between good and bad in ourselves and transform ourselves into a battlefield. That is the main thing Buddhism seek

The intelligent practitioner knows how to regulate and master his or her breath, body, and mind, in order to enhance the power of concentration before proceeding in the work of observation to shed light. Meditation practice is nourishing for body and mind, and can also expand our vision. Expanded vision enables us to go beyond passionate attachment

Life in this world is both painful and miraculous. The Buddhist traditions of the Southern schools stress the painful side, while the Buddhist traditions of the Northern schools help us realize and appreciate the marvels of life.

“I am breathing out, and I am aware my hands are carrying a pot of boiling water,” or “I am breathing in, and I am aware that my right hand is holding an electric wire,” or even “I am breathing in, and I am aware that I am passing another car. I am breathing out and-I know that the situation is under control.” We can practice like this.

The fourteenth method allows us to see that every dharma is already in the process of disintegrating, so that we are no longer possessed by the idea of holding onto any dharma as a separate entity, even the physiological and psychological elements in ourselves. The fifteenth allows us to arrive at the awareness of a great joy, the joy of emancipati

The ninth method helps us identify the functions of the mind (other than the feelings, which were treated in methods seven and eight), such as perception, thinking, reasoning, discriminating, imagining, and all the activities of the subconscious as well. As soon as one of these psychological phenomena arises, we should identify it while breathing w