Archivio | 22/09/2021

Anapanasati Sutta: Discorso sulla consapevolezza del respiro – napanasati Sutta: Mindfulness of Breathing



ANAPANASATI SUTTA Discorso sulla consapevolezza del respiro

La presenza mentale del respiro, monaci, coltivata e regolarmente praticata, è di gran frutto e di gran beneficio. La presenza mentale del respiro, coltivata e regolarmente praticata, porta a compimento i quattro fondamenti della presenza mentale; i quattro fondamenti della presenza mentale, coltivati e regolarmente praticati, portano a compimento i sette fattori di illuminazione; i sette fattori di illuminazione, coltivati e regolarmente praticati, portano a compimento la saggezza e la liberazione.
E in che modo coltivata e regolarmente praticata, la presenza mentale del respiro è di gran frutto e beneficio?
Quanto a questo, monaci, un monaco, recatosi nella foresta, ai piedi di un albero o in un luogo deserto, siede con le gambe incrociate, mantiene il corpo eretto e l’attenzione vigile. Consapevole inspira, e consapevole espira.

I. Prima tetrade (Contemplazione del corpo)

1. Inspirando un lungo respiro, egli sa, “Io inspiro un lungo respiro”; espirando un lungo respiro, egli sa, “Io espiro un lungo respiro”.
2. Inspirando un breve respiro, egli sa, “Io inspiro un breve respiro”; espirando un breve respiro, egli sa, “Io espiro un breve respiro”.
3. “Sperimentando l’intera estensione (del respiro) io inspirerò”, così egli si esercita; “Sperimentando l’intera estensione (del respiro) io espirerò”, così egli si esercita.
4. “Calmando la funzione corporea (della respirazione) io inspirerò”, così egli si esercita; “Calmando la funzione corporea (della respirazione) io espirerò”, così egli si esercita.

II. Seconda tetrade (Contemplazione delle sensazioni)

5. “Sperimentando l’estasi io inspirerò (espirerò)”, così egli si esercita.
6. “Sperimentando la felicità io inspirerò (espirerò)”, così egli si esercita.
7. “Sperimentando le funzioni mentali io inspirerò (espirerò)”, così egli si esercita.
8. “Calmando le funzioni mentali io inspirerò (espirerò)”, così egli si esercita.

III. Terza tetrade (Contemplazione della mente)

9. “Sperimentando la mente io inspirerò (espirerò)”, così egli si esercita.
10. “Rallegrando la mente io inspirerò (espirerò)”, così egli si esercita.
11. “Concentrando la mente io inspirerò (espirerò)”, così egli si esercita.
12. “Liberando la mente io inspirerò (espirerò)”, così egli si esercita.

IV. Quarta tetrade (Contemplazione degli oggetti mentali)

13. “Contemplando l’impermanenza io inspirerò (espirerò)”, così egli si esercita.
14. “Contemplando il distacco io inspirerò (espirerò)”, così egli si esercita.
15. “Contemplando la cessazione io inspirerò (espirerò)”, così egli si esercita.
16. “Contemplando la rinuncia io inspirerò (espirerò)”, così egli si esercita.

In tal modo, monaci, coltivata e regolarmente praticata, la presenza mentale del respiro porta gran frutto e grande beneficio.

Perfezionare i fondamenti della presenza mentale

E coltivata in che modo, regolarmente praticata in che modo, la presenza mentale del respiro porta a perfezione i quattro fondamenti della presenza mentale?
I. Ogni volta che un monaco, mentalmente presente, inspira ed espira un lungo respiro o un breve respiro; o quando si esercita a inspirare ed espirare mentre sperimenta la funzione corporea (della respirazione); o ancora, mentre calma questa funzione, in quel momento, monaci, egli dimora praticando la contemplazione del corpo sul corpo, ardente, chiaramente comprendendo e mentalmente presente, avendo vinto il desiderio e l’angoscia nei riguardi del mondo. Poiché appunto, monaci, inspirare ed espirare rientra fra i processi corporei.
II. Ogni volta che il monaco si esercita a inspirare ed espirare mentre sperimenta l’estasi, o mentre sperimenta la felicità, o mentre sperimenta le funzioni mentali, o mentre calma le funzioni mentali, in quel momento, monaci, egli dimora praticando la contemplazione della sensazione sulle sensazioni, ardente, chiaramente comprendendo e mentalmente presente, avendo vinto il desiderio e l’angoscia nei riguardi del mondo. Poiché appunto la piena attenzione all’inspirare e all’espirare rientra fra le sensazioni.
III. Ogni volta che un monaco si esercita a inspirare ed espirare mentre sperimenta la mente, o mentre rallegra la mente, o mentre concentra la mente, o mentre libera la mente, in quel momento egli dimora praticando la contemplazione della mente sulla mente, ardente, chiaramente comprendendo e mentalmente presente, avendo vinto il desiderio e l’angoscia nei riguardi del mondo. Poiché appunto, chi difetta di presenza mentale e di chiara comprensione, non può sviluppare la presenza mentale del respiro.
IV. Ogni volta che un monaco si esercita a inspirare ed espirare contemplando l’impermanenza, il distacco, la cessazione o la rinuncia, in quel momento egli dimora praticando la contemplazione degli oggetti mentali sugli oggetti mentali, ardente, chiaramente comprendendo e mentalmente presente, avendo vinto il desiderio e l’angoscia nei riguardi del mondo. Avendo saggiamente lasciato cadere desiderio e angoscia, osserva con perfetta equanimità.
La presenza mentale del respiro, monaci, coltivata e regolarmente praticata in questo modo, porta a perfezione i quattro fondamenti della presenza mentale.
E in che modo i quattro fondamenti della presenza mentale, coltivati e regolarmente praticati, portano a perfezione i sette fattori di illuminazione?
Ogni volta che un monaco dimora nella contemplazione del corpo, delle sensazioni, della mente e degli oggetti mentali, ardente, chiaramente comprendendo e mentalmente presente, si stabilisce in lui una presenza mentale inoffuscata, in quel momento si instaura in lui il fattore di illuminazione ‘presenza mentale’; in quel momento il monaco sviluppa il fattore di illuminazione ‘presenza mentale’; in quel momento raggiunge la perfezione nello sviluppo del fattore di illuminazione ‘presenza mentale’.
Permanendo in un tale stato di presenza mentale, egli accortamente indaga, esplora ed esamina in dettaglio il rispettivo oggetto; così facendo, si instaura nel monaco il fattore di illuminazione ‘investigazione della realtà’; in quel momento il monaco sviluppa il fattore di illuminazione ‘investigazione della realtà’; in quel momento raggiunge la perfezione nello sviluppo del fattore di illuminazione ‘investigazione della realtà’.
Mentre egli accoratamente indaga, esplora ed esamina in dettaglio quell’oggetto, si instaura un’instancabile energia. E quando si instaura un’instancabile energia, in quel momento il monaco sviluppa il fattore di illuminazione ‘energia’; in quel momento egli raggiunge la perfezione nello sviluppo del fattore di illuminazione ‘energia’.
In chi è dotato di energia si produce un’estasi spirituale. E quando in un monaco dotato di energia si produce un’estasi spirituale, in quel momento si instaura in lui il fattore di illuminazione ‘estasi’; in quel momento il monaco sviluppa il fattore di illuminazione ‘estasi’; in quel momento egli raggiunge la perfezione nello sviluppo del fattore di illuminazione ‘estasi’.
Il corpo e la mente di chi è rapito dall’estasi si acquietano. E quando il corpo e la mente di chi è rapito dall’estasi si acquietano, in quel momento si instaura in lui il fattore di illuminazione ‘quiete’; in quel momento il monaco sviluppa il fattore di illuminazione ‘quiete’.
La mente di qualcuno che gode di quiete gioiosa diventa concentrata. E quando la mente di un monaco che gode di quiete gioiosa diventa concentrata, in quel momento si instaura in lui il fattore di illuminazione ‘concentrazione’; in quel momento il monaco sviluppa il fattore di illuminazione ‘concentrazione’; in quel momento egli raggiunge la perfezione nello sviluppo del fattore di illuminazione ‘concentrazione’.
Alla mente così concentrata egli guarda con perfetta equanimità. E mentre guarda alla sua mente con perfetta equanimità, in quel momento si instaura in lui il fattore di illuminazione ‘equanimità’; in quel momento il monaco sviluppa il fattore di illuminazione ‘equanimità’, in quel momento egli raggiunge la perfezione nello sviluppo del fattore di illuminazione ‘equanimità’.
I quattro fondamenti della presenza mentale, coltivati e regolarmente praticati in questo modo, portano a perfezione i sette fattori di illuminazione.
E in che modo i sette fattori di illuminazione, coltivati e regolarmente praticati, portano a perfezione la saggezza e la liberazione?
Quanto a questo, monaci, un monaco sviluppa i fattori di illuminazione presenza mentale, investigazione della realtà, energia, estasi, quiete, concentrazione ed equanimità, fondati sulla serenità, fondati sul distacco, fondati sulla cessazione, culminanti nella rinuncia.
I sette fattori di illuminazione, coltivati e regolarmente praticati in questo modo, portano a perfezione la saggezza e la liberazione.
Così parlò il Sublime. Lieti in cuore, i monaci gioirono delle parole del Beato.

http://www.lameditazionecomevia.it/anapanasatisutta.htm

MN 118 PTS: M iii 78
Anapanasati Sutta: Mindfulness of Breathing

translated from the Pali by
Thanissaro Bhikkhu
© 2006–2011
I have heard that on one occasion the Blessed One was staying at Savatthi in the Eastern Monastery, the palace of Migara’s mother, together with many well-known elder disciples — with Ven. Sariputta, Ven. Maha Moggallana, Ven. Maha Kassapa, Ven. Maha Kaccana, Ven. Maha Kotthita, Ven. Maha Kappina, Ven. Maha Cunda, Ven. Revata, Ven. Ananda, and other well-known elder disciples. On that occasion the elder monks were teaching & instructing. Some elder monks were teaching & instructing ten monks, some were teaching & instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.

Now on that occasion — the Uposatha day of the fifteenth, the full-moon night of the Pavarana ceremony — the Blessed One was seated in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them:

“Monks, I am content with this practice. I am content at heart with this practice. So arouse even more intense persistence for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. I will remain right here at Savatthi [for another month] through the ‘White Water-lily’ Month, the fourth month of the rains.”

The monks in the countryside heard, “The Blessed One, they say, will remain right there at Savatthi through the White Water-lily Month, the fourth month of the rains.” So they left for Savatthi to see the Blessed One.

Then the elder monks taught & instructed the new monks even more intensely. Some elder monks were teaching & instructing ten monks, some were teaching & instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.

Now on that occasion — the Uposatha day of the fifteenth, the full-moon night of the White Water-lily Month, the fourth month of the rains — the Blessed One was seated in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them:

“Monks, this assembly is free from idle chatter, devoid of idle chatter, and is established on pure heartwood: such is this community of monks, such is this assembly. The sort of assembly that is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world: such is this community of monks, such is this assembly. The sort of assembly to which a small gift, when given, becomes great, and a great gift greater: such is this community of monks, such is this assembly. The sort of assembly that it is rare to see in the world: such is this community of monks, such is this assembly — the sort of assembly that it would be worth traveling for leagues, taking along provisions, in order to see.

“In this community of monks there are monks who are arahants, whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and who are released through right gnosis: such are the monks in this community of monks.

“In this community of monks there are monks who, with the wasting away of the five lower fetters, are due to be reborn [in the Pure Abodes], there to be totally unbound, destined never again to return from that world: such are the monks in this community of monks.

“In this community of monks there are monks who, with the wasting away of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, are once-returners, who — on returning only once more to this world — will make an ending to stress: such are the monks in this community of monks.

“In this community of monks there are monks who, with the wasting away of [the first] three fetters, are stream-winners, steadfast, never again destined for states of woe, headed for self-awakening: such are the monks in this community of monks.

“In this community of monks there are monks who remain devoted to the development of the four frames of reference… the four right exertions… the four bases of power… the five faculties… the five strengths… the seven factors for awakening… the noble eightfold path: such are the monks in this community of monks.

“In this community of monks there are monks who remain devoted to the development of good will… compassion… appreciation… equanimity… [the perception of the] foulness [of the body]… the perception of inconstancy: such are the monks in this community of monks.

“In this community of monks there are monks who remain devoted to mindfulness of in-&-out breathing.

“Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. Mindfulness of in-&-out breathing, when developed & pursued, brings the four frames of reference to their culmination. The four frames of reference, when developed & pursued, bring the seven factors for awakening to their culmination. The seven factors for awakening, when developed & pursued, bring clear knowing & release to their culmination.

Mindfulness of In-&-Out Breathing
“Now how is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?

“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.[1] Always mindful, he breathes in; mindful he breathes out.

“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ [3] He trains himself, ‘I will breathe in sensitive to the entire body.'[2] He trains himself, ‘I will breathe out sensitive to the entire body.’ [4] He trains himself, ‘I will breathe in calming bodily fabrication.'[3] He trains himself, ‘I will breathe out calming bodily fabrication.’

“[5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ [7] He trains himself, ‘I will breathe in sensitive to mental fabrication.'[4] He trains himself, ‘I will breathe out sensitive to mental fabrication.’ [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’

“[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ [10] He trains himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I will breathe out satisfying the mind.’ [11] He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind.’ [12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.'[5]

“[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ [14] He trains himself, ‘I will breathe in focusing on dispassion [literally, fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ [16] He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’

“This is how mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.

The Four Frames of Reference
“And how is mindfulness of in-&-out breathing developed & pursued so as to bring the four frames of reference to their culmination?

“[1] On whatever occasion a monk breathing in long discerns, ‘I am breathing in long’; or breathing out long, discerns, ‘I am breathing out long’; or breathing in short, discerns, ‘I am breathing in short’; or breathing out short, discerns, ‘I am breathing out short’; trains himself, ‘I will breathe in…&… out sensitive to the entire body’; trains himself, ‘I will breathe in…&…out calming bodily fabrication’: On that occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you, monks, that this — the in-&-out breath — is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

“[2] On whatever occasion a monk trains himself, ‘I will breathe in…&…out sensitive to rapture’; trains himself, ‘I will breathe in…&…out sensitive to pleasure’; trains himself, ‘I will breathe in…&…out sensitive to mental fabrication’; trains himself, ‘I will breathe in…&…out calming mental fabrication’: On that occasion the monk remains focused on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you, monks, that this — careful attention to in-&-out breaths — is classed as a feeling among feelings,[6] which is why the monk on that occasion remains focused on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

“[3] On whatever occasion a monk trains himself, ‘I will breathe in…&…out sensitive to the mind’; trains himself, ‘I will breathe in…&…out satisfying the mind’; trains himself, ‘I will breathe in…&…out steadying the mind’; trains himself, ‘I will breathe in…&…out releasing the mind’: On that occasion the monk remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I don’t say that there is mindfulness of in-&-out breathing in one of lapsed mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

“[4] On whatever occasion a monk trains himself, ‘I will breathe in…&…out focusing on inconstancy’; trains himself, ‘I will breathe in…&…out focusing on dispassion’; trains himself, ‘I will breathe in…&…out focusing on cessation’; trains himself, ‘I will breathe in…&…out focusing on relinquishment’: On that occasion the monk remains focused on mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He who sees with discernment the abandoning of greed & distress is one who watches carefully with equanimity, which is why the monk on that occasion remains focused on mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

“This is how mindfulness of in-&-out breathing is developed & pursued so as to bring the four frames of reference to their culmination.

The Seven Factors for Awakening
“And how are the four frames of reference developed & pursued so as to bring the seven factors for awakening to their culmination?

“[1] On whatever occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then mindfulness as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

“[2] Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

“[3] In one who examines, analyzes, & comes to a comprehension of that quality with discernment, persistence is aroused unflaggingly. When persistence is aroused unflaggingly in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

“[4] In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

“[5] For one enraptured at heart, the body grows calm and the mind grows calm. When the body & mind of a monk enraptured at heart grow calm, then serenity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

“[6] For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

“[7] He carefully watches the mind thus concentrated with equanimity. When he carefully watches the mind thus concentrated with equanimity, equanimity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(Similarly with the other three frames of reference: feelings, mind, & mental qualities.)

“This is how the four frames of reference are developed & pursued so as to bring the seven factors for awakening to their culmination.

Clear Knowing & Release
“And how are the seven factors for awakening developed & pursued so as to bring clear knowing & release to their culmination? 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. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… serenity as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment.

“This is how the seven factors for awakening are developed & pursued so as to bring clear knowing & release to their culmination.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

Notes

1.
To the fore (parimukham): The Abhidhamma takes an etymological approach to this term, defining it as around (pari-) the mouth (mukham). In the Vinaya, however, it is used in a context (Cv.V.27.4) where it undoubtedly means the front of the chest. There is also the possibility that the term could be used idiomatically as “to the front,” which is how I have translated it here.
2.
The commentaries insist that “body” here means the breath, but this is unlikely in this context, for the next step — without further explanation — refers to the breath as “bodily fabrication.” If the Buddha were using two different terms to refer to the breath in such close proximity, he would have been careful to signal that he was redefining his terms (as he does below, when explaining that the first four steps in breath meditation correspond to the practice of focusing on the body in and of itself as a frame of reference). The step of breathing in and out sensitive to the entire body relates to the many similes in the suttas depicting jhana as a state of whole-body awareness (see MN 119).
3.
“In-&-out breaths are bodily; these are things tied up with the body. That’s why in-&-out breaths are bodily fabrications.” — MN 44.
4.
“Perceptions & feelings are mental; these are things tied up with the mind. That’s why perceptions & feelings are mental fabrications.” — MN 44.
5.
AN 9.34 shows how the mind, step by step, is temporarily released from burdensome mental states of greater and greater refinement as it advances through the stages of jhana.
6.
As this shows, a meditator focusing on feelings in themselves as a frame of reference should not abandon the breath as the basis for his/her concentration.
See also: SN 54.8.

Provenance: ©2006 Thanissaro Bhikkhu. Transcribed from a file provided by the translator. This Access to Insight edition is ©2006–2011.
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How to cite this document (one suggested style): “Anapanasati Sutta: Mindfulness of Breathing” (MN 118), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 25 September 2010,

http://www.accesstoinsight.org/tipitaka/mn/mn.118.than.html  . Retrieved on 25 August 2011.

Sino all’ultimo respiro – Until last breath


6
Sino all’ultimo respiro

Riflesso negli occhi
di eoni di vita
germogliata
in forza e tenerezza
tra scaglie dorate
di raggi di sole
su foglie d’Autunno
poi scivolate
in danza lieve

Palpito e senso
nel battito del cuore
di braccia protese
verso il cielo
nello scavare
o scardinare porte
nella ricerca
oltre la vetta
sino all’ultimo respiro

08.10.2013 Poetyca

Until last breath

Reflected in the eyes
eons of life
germinated
in strength and tenderness
between golden scales
ray of sunshine
of leaves in the Autumn
then slide
in light dance

Heartbeat and sense
in heartbeat
with arms outstretched
to the sky
digging
or unhinge doors
in research
over the top
to the last breath

10/08/2013 Poetyca

Scaglie d’emozione – Scales of emotion


ak3_1024

Scaglie d’emozione

Anche a te
sia dolce il sognare
l’estendere pensieri
in luoghi
non ancora nati
 
Sia presente
la delicata brezza
che disegna immagini
dietro le ciglia
 
Passi di danza
tra un palpito
che silenzioso sovrasta
nel silenzio delle notti
 
Esanime resta
l’incanto di colori
se non soffi
sulle fantasie vive
 
Lontano s’effonde
il suono del cuore
se in ascolto
ti poni ancora
 
Nessuno rimane
mai solo
se raccoglie
scaglie d’emozione

 08.06.2003 Poetyca

Scales of emotion

Same to you
sweet is the dream
extend the thoughts
in places
the unborn

Both present
the gentle breeze
that draws images
behind the lashes

Dance Steps
between one heartbeat
which dominates noise
in the silence of nights

Lifeless remains
the magic of colors
if it does not blow
fantasies about the lives

Faraway poured out
the sound of the heart
if listening
you ask again

Nobody stays
never alone
if it collects
scales of emotion

08.06.2003 Poetyca

 

Da dove vengono i pensieri? – “Where are your thoughts?” -Rigdzin Shikpo


 

“Da dove vengono i pensieri?

Dove sono quando ci appaiono? E dove vanno quando scompaiono?

[…] L’immediata risposta potrebbe essere: «I pensieri vengono dalla mia mente». Non è una buona risposta, perché la ‘mia mente’ sono soltanto parole e noi non andiamo in cerca di parole. Cerchiamo l’esperienza diretta.
[…] Parliamo in continuazione della ‘mia mente’ senza avere la più pallida idea di che cosa sia. Dire che i pensieri sono nella mia mente non significa niente. […]
Nel momento in cui qualcosa sorge nella vostra mente (che si tratti di una canzone pop, di un’emozione, di una sensazione) guardatelo come un’apparizione assolutamente nuova e chiedetevi, senza usare il pensiero concettuale, da dove viene. Guardate direttamente il luogo da dove sorge. Viene da qualche luogo?
[…] La risposta è molto semplice: i pensieri non vengono da un luogo. Quando un pensiero appare nella vostra mente, non viene assolutamente da nessun luogo. Poi, quando scompare, non va da nessuna parte. Non esiste un magazzino mentale e neppure un cimitero degli elefanti dei pensieri, semplicemente scompaiono e cessano di esistere.
[…] Mi piace particolarmente un’immagine presa dalle fiabe. Un cacciatore insegue un cervo bianco che scompare dentro una collina delle fate, lo segue e si trova in un mondo completamente diverso. […]
Praticare è un po’ come cercare di prendere qualcosa osservandone i movimenti. Quando ci perdiamo nei ricordi e li consideriamo reali, ricordiamoci che è un’esperienza presente. Ci concentriamo e proseguiamo con la mentalità del cacciatore, non con l’aspettativa di un lampo di comprensione, ma con il desiderio di afferrare il momento. Se, ad esempio, vogliamo scoprire qualcosa sulla vera natura della rabbia, dobbiamo per prima cosa acchiapparla nel momento cui si presenta.
[…]
Tutti sappiamo che la rabbia causa una sensazione fisica. Questa sensazione fa da intermediario, da ponte, tra la rabbia e la risposta dettata dalla rabbia. Non è facile cogliere questa sensazione fisica appena si presenta. È più probabile che non la notiamo finché non siamo nel mezzo dell’esplosione, o ancora dopo. Spesso passiamo direttamente dalla rabbia alla reazione irata senza accorgerci che è la sensazione che ci spinge all’azione. Se riusciamo a stare con la sensazione senza reagire, possiamo vedere in che modo ci spinge all’azione.
[…] Ma la sensazione di rabbia è la stessa cosa della rabbia stessa? No, c’è un momento in cui siamo arrabbiati ma in cui l’esplosione della sensazione non è ancora avvenuta. L’emozione e la sensazione sembrano la stessa cosa perché identifichiamo completamente questi due aspetti. […]
Non stiamo affatto dicendo di reprimere la rabbia. Non neghiamo le sensazioni di rabbia né tentiamo di cancellarle perché non vogliamo ammetterne l’esistenza. In questa pratica lasciamo spazio a queste sensazioni, ma senza sfogarle né permettere che ci spingano all’azione.
C’è qualcosa di molto speciale nel cogliere la rabbia nell’attimo in cui si presenta. Vediamo che sono in atto due cose: la pura emozionalità della rabbia e il nostro attaccamento a essa. […] Il problema sta nel nostro attaccamento alla rabbia e nel fatto che ci lasciamo completamente assorbire da essa. In quel momento siamo così totalmente identificati con la rabbia o l’odio che sembrano essere la nostra stessa vita, e per questo è così difficile lasciarli andare. È quella totale identificazione egocentrica con l’emozione che deve essere recisa”

Rigdzin Shikpo Non rifiutare nulla. Il sentiero buddhista al di là di speranza e paura
pp. 08-113, 118-119).

“Where are your thoughts?”

Where they are when they appear? And where do they go when they disappear?

[…] The immediate answer might be: “The thoughts are my own mind.” It’s not a good answer, because ‘my mind’ are only words and we do not go looking for words. Let the experience.
[…] We talk constantly of ‘my mind’ without having the faintest idea of what it is. To say that thoughts are in my mind does not mean anything. […]
The moment in which something arises in your mind (be it a pop song, an emotion, a feeling) look at it as a completely new appearance and ask yourself, without the use of conceptual thinking, where is. Look directly at the place where it rises. It comes from somewhere?
[…] The answer is very simple: the thoughts are not from one place. When a thought appears in your mind, there is absolutely nowhere. Then, when it disappears, not going anywhere. There is a warehouse of mind and even a cemetery of elephants thoughts simply disappear and cease to exist.
[…] I particularly like an image taken from the fairy tales. A hunter chasing a white stag, which disappears into a fairy hill, follows and is in a completely different world. […]
Practicing is a bit ‘like trying to take something by observing the movements. When we get lost in memories and look at it real, remember that this is an experience. We focus and we continue with the mentality of the hunter, not with the expectation of a flash of understanding, but with the desire to seize the moment. If, for example, we discover something about the true nature of anger, we must first catch it when they are presented.
[…]
We all know that anger causes a physical sensation. This makes sense as an intermediary, a bridge, between anger and the response dictated by anger. It is not easy to take this feeling just comes natural. It is most likely not notice it until we are in the middle of the explosion, or even later. Often we pass directly from the angry reaction to anger without realizing that it is the feeling that drives us to action. If we can stay with the feeling without reacting, we can see how it moves us to action.
[…] But the feeling of anger is the anger of the very same thing? No, there is a time when we are angry, but where the explosion of sensation has not yet occurred. The emotion and feeling the same thing because they seem to completely identify these two aspects. […]
We’re not saying not to repress anger. We do not deny the feelings of anger or try to delete them because they do not want to admit their existence. In this practice, we leave room for these feelings, but without sfogarle or allow move us to action.
There is something very special in capturing the anger in the moment presents itself. We see that two things are in place: the pure emotion of anger and our attachment to it. […] The problem is our attachment to the anger and the fact that we allow ourselves to fully absorb it. In that moment we are so completely identified with the anger or hatred that seem to be our own lives, and why is it so hard to let go. It is the egocentric total identification with the emotion that must be cut “

Rigdzin Shikpo not refuse anything. The Buddhist path beyond hope and fear
pp. 08-113, 118-119).

✸¸.•°*”˜˜”*°•.☼Terzo occhio✸¸.•°*”˜˜”*°•.☼


Terzo occhio

Concentrati sul Divino nell’occhio spirituale perché questa è la mia Vera Forma. Io non sono questo corpo di carne e ossa. Sono il servo di tutti.

Lahiri Mahasaya

Third Eye

Concentrate on the Divine in the spiritual eye because this is my True Form. I am not this body of flesh and bones. I am the servant of all.

Lahiri Mahasaya

Presenza – Presence



🌸Presenza🌸

Come onde
sono le emozioni
in sinuoso
anelito

Sulla riva
del nostro Essere
in un tuffo
senza limiti

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🌸Presence

Like waves
are the emotions
in sinuous
yearning

On the shore
of our Being
in a dip
without limits

08.09.2021 Poetyca

L’affetto – Affection – Dalai Lama


L’affetto

La cosa piu importante della vita è
l’affetto umano.
Senza di esso non può esserci
vera felicità.

Dalai Lama


Affection

The most important thing in life is
human affection.
Without it can be no
true happiness.

Dalai Lama

Scintille di luce – Sparks of light




🌸Scintille di luce🌸

Basta poco
a volte
per risvegliare
quanto sembrava
ormai sopito
come scintilla
di luce

Non siano mai
stanche
tutte le speranze
che come ossigeno
portano vita
dove tutto
appariva perduto

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🌸Sparks of light

It doesn’t take much
sometimes
to awaken
what it looked like
now dormant
as a spark
of light

Never are they
tired
all hopes
than like oxygen
bring life
where everything
he appeared lost

08.09.2021 Poetyca

Vita – Life – Fëdor Dostoevskij




🌸Vita🌸

Ama la vita
più della sua logica,
solo allora
ne capirai il senso.

Fëdor Dostoevskij
🌸🌿🌸#pensierieparole
🌸Life

Love life
more than its logic,
only then
you will understand the meaning.

Fëdor Dostoevskij

Origami – Haiku


🌸Origami 🌸

Piego il foglio
e lancio origami
tra le nuvole

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🌸Origami

I will fold the sheet
and I launch origami
between the clouds

07.05.2020 Poetyca

Riconoscenza – Gratitude – Haiku


🌸Riconoscenza🌸

Tacita essenza
vocalizza in cuore:
Riconoscenza

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🌸🌿🌸#Poetycamente
🌸Gratitude

Tacit essence
vocalizes in the heart:
Gratitude

© Poetyca