La consciencia plena con respecto al cuerpo comienza con la respiración. Se observa la respiración en su estado natural conforme aparece y desaparece. No se hace un intento de regular la respiración, ni de añadir nada más. Uno está totalmente inmerso en esta observación, lo que significa permitir cualquier sensación, sentimiento, consciencia, idea, pensamiento, etc., fluir a través del yo sin resistencia.
“¿Y cómo vive un monje contemplando el cuerpo en el cuerpo?
“Aquí, monjes, un monje, habiendo ido al bosque, al pie de un árbol o en algún lugar deshabitado, se sienta con sus piernas cruzadas, manteniendo su torso erecto y su consciencia alerta.
“Siempre pleno en su consciencia, él aspira, con consciencia plena, él espira. Haciendo una aspiración larga, él sabe, ‘Estoy haciendo una aspiración larga’; haciendo una espiración larga, él sabe, ‘estoy haciendo una espiración larga’; haciendo una aspiración corta, él sabe, ‘estoy haciendo una aspiración corta’; haciendo una espiración corta, él sabe, ‘estoy haciendo una espiración corta.’
“’Experimentando el conjunto (respiración-) cuerpo, yo aspiraré,’ así él se entrena a sí mismo. ‘Experimentando el conjunto (respiración-) cuerpo, yo espiraré,’ así él se entrena a sí mismo. ‘Calmando la actividad del conjunto (respiración-) cuerpo, Yo aspiraré,’ así él se entrena a sí mismo. ‘Calmando la actividad del conjunto (respiración-) cuerpo, Yo espiraré,’ así él se entrena a sí mismo.
“Justamente como un tornero experimentado o un aprendiz de tornero, haciendo un torneado largo, sabe, ‘estoy haciendo un torneado largo,’ o haciendo un torneado corto, sabe, ‘estoy hacienda un torneado corto,’ de la misma forma, el monje, haciendo una aspiración larga, sabe, ‘Estoy haciendo una aspiración larga’; haciendo una espiración larga, él sabe, estoy haciendo una espiración larga’; haciendo una aspiración corta, él sabe, ‘estoy haciendo una aspiración corta’; haciendo una espiración corta, él sabe, ‘estoy haciendo una espiración corta.’ ’Experimentando el todo (respiración-) cuerpo, yo aspiraré,’ así él se entrena a sí mismo. ‘Experimentando el todo (respiración-) cuerpo, Yo espiraré,’ así él se entrena a sí mismo. ‘Calmando la actividad del conjunto (respiración-) cuerpo, Yo aspiraré,’ así él se entrena a sí mismo. ‘Calmando la actividad del conjunto (respiración-) cuerpo, Yo espiraré,’ así él se entrena a sí mismo.
“Así el vive contemplando el cuerpo en el cuerpo internamente, o vive contemplando el cuerpo en el cuerpo externamente, o vive contemplando el cuerpo en el cuerpo internamente y externamente. Él vive contemplando factores de originación en el cuerpo, o vive contemplando factores de disolución en el cuerpo, o él vive contemplando factores de originación y disolución en el cuerpo. O su consciencia plena es establecida con el pensamiento: “El cuerpo existe”, al punto justamente necesario para conocimiento y consciencia plena, y él vive separado, y no se aferra a nada en el mundo. De esta manera, monjes, el monje vive contemplando el cuerpo en el cuerpo.”
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EJERCICIO
PROPÓSITO: Practicar consciencia plena al respirar.
NOTA 1: Es muy importante, al tratar de resolver problemas y confusiones, que te soportes en la realidad. En este ejercicio, respirando, te mantienes anclado en la realidad.
NOTA 2: NO INTERFIERAS CON LA MENTE. Este ejercicio es objetivo y no subjetivo.
Encuentra un lugar donde puedas sentarte cómodamente por un rato sin interrupciones ni distracciones.
Asegúrate de haber comido y dormido lo suficiente. No quieres que tu cuerpo sea una distracción.
Siéntate en una posición cómoda con tu espalda levantada y derecha. Si te sentaste en una silla, mantén tus pies apoyados en el piso y tus manos en tu vientre.
Mantente atento a tu respiración. No trates de regular la respiración. Simplemente observa el patrón natural al aspirar y espirar.
En las palabras de Budha:
Siempre pleno en consciencia, aspira, con consciencia plena, espira.
Haciendo una aspiración larga, sabe, “Estoy haciendo una aspiración larga”;
Haciendo una espiración larga, sabe, “Estoy haciendo una espiración larga”;
Haciendo una aspiración corta, sabe, “Estoy haciendo una aspiración corta”;
Haciendo una espiración corta, sabe, “Estoy haciendo una espiración corta.”
No te muevas ni hagas nada. Simplemente está ahí como observador. Puedes cerrar tus ojos si lo deseas.
NOTA: Puedes rascarte, bostezar, ajustar el cuerpo, etc., conforme te asientas, pero después de un tiempo, cuando realmente te metas al ejercicio, todos esos movimientos deben desaparecer sin mucho esfuerzo.
No le añadas nada a este ejercicio. Por ejemplo:
No esperes ningún resultado especial
No trates de hacer que tu mente se ponga en blanco
No suprimas pensamientos, sentimientos o emociones
Mientras estás teniendo consciencia plena de la respiración, experimenta todo el cuerpo.
En las palabras de Budha:
Entrénate a tí mismo, “Experimentando todo el cuerpo, yo aspiraré.”
Entrénate a tí mismo, “Expermientando todo el cuerpo, yo espiraré.”
Mientras haces lo anterior, no interfieras con las actividades del cuerpo y de la mente en forma de poner resistencia a ellas, añadiendo o suprimiendo pensamientos o algo más. Esto gradualmente calmará las actividades del cuerpo y la mente.
Por ejemplo, si la mente empieza a correr, déjala correr. Deja que las sensaciones, sentimientos, consciencias, ideas, pensamientos, etc., vengan y vayan. Si el cuerpo siente sueño, déjalo dormir; se despertará de nuevo. Simplemente mantén plena consciencia del respirar.
En las palabras de Budha:
Entrénate a ti mismo, “Camando la actividad del cuerpo, yo aspiraré.”
Entrénate a tí mismo, “Calmando la actividad del cuerpo, yo espiraré.”
Continúa contemplando al cuerpo y sus actividades, internamente y/o externamente.
Ten consciencia plena de los factores de originación en el cuerpo y/o de los factores de disolución en el cuerpo.
Ten consciencia plena de que el cuerpo existe justamente como es necesario para que haya conocimiento y consciencia plena.
Vive de manera objetiva, y no te aferres a nada en el mundo.
Deja que el ejercicio ocurra sin esfuerzo. Termina el ejercicio en un punto en el que te sientas bien. El tiempo que te mantengas sentado puede estar en cualquier punto entre 15 minutos y 2 horas o más.
Repite este ejercicio hasta que se convierta en una parte natural de tí.
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Después de algo de práctica en lo anterior, puedes añadir el siguiente paso si lo deseas.
Mira en tu mente y localiza algo que está tratando de llamar tu atención. Acéptalo sin enjuiciamiento, y experiméntalo sin resistencia.
“And further, monks, a monk lives contemplating mental objects in the mental objects of the four noble truths.
“How, monks, does a monk live contemplating mental objects in the mental objects of the four noble truths?
“Herein, monks, a monk knows, ‘This is suffering,’ according to reality; he knows, ‘This is the origin of suffering,’ according to reality; he knows, ‘This is the cessation of suffering,’ according to reality; he knows ‘This is the road leading to the cessation of suffering,’ according to reality.
Thus he lives contemplating mental objects in mental objects internally, or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental objects in mental objects internally and externally. He lives contemplating origination-factors in mental objects, or he lives contemplating dissolution-factors in mental objects, or he lives contemplating origination-and-dissolution-factors in mental objects.[27] Or his mindfulness is established with the thought, ‘Mental objects exist,’ to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating mental objects in the mental objects of the four noble truths.
* * *
“Verily, monks, whosoever practices these four foundations of mindfulness in this manner for seven years, then one of these two fruits may be expected by him: highest knowledge (arahantship) here and now, or if some remainder of clinging is yet present, the state of non-returning.[28]
“O monks, let alone seven years. Should any person practice these four foundations of mindfulness in this manner for six years… five years… four years… three years… two years… one year, then one of these two fruits may be expected by him: highest knowledge here and now, or if some remainder of clinging is yet present, the state of non-returning.
“O monks, let alone a year. Should any person practice these four foundations of mindfulness in this manner for seven months… six months… five months… four months… three months… two months… a month… half a month, then one of these two fruits may be expected by him: highest knowledge here and now, or if some remainder of clinging is yet present, the state of non-returning.
“O monks, let alone half a month. Should any person practice these four foundations of mindfulness in this manner for a week, then one of these two fruits may be expected by him: highest knowledge here and now, or if some remainder of clinging is yet present, the state of non-returning.
“Because of this it was said: ‘This is the only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely the four foundations of mindfulness.’
“Thus spoke the Blessed One. Satisfied, the monks approved of his words.”
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EXERCISE
PURPOSE: To practice mindfulnessin Four Noble Truths.
1. Look and contemplate on ‘This is suffering.’
2. Look and contemplate on ‘This is the origin of suffering’
3. Look and contemplate on ‘This is the cessation of suffering’
4. Look and contemplate on ‘This is the road leading to the cessation of suffering’
5. Continue contemplating these noble truths internally and/or as observed externally.
6. Be mindful of the origination factors in these noble truths, and/or the dissolution factors in these noble truths.
7. Be mindful that these noble truths exists to the extent necessary just for knowledge and mindfulness.
8. Live detached, and cling to nothing in the world.
“And further, monks, a monk lives contemplating mental objects in the mental objects of the seven factors of enlightenment.
“How, monks, does a monk live contemplating mental objects in the mental objects of the seven factors of enlightenment?
“Herein, monks, when the enlightenment-factor of mindfulness is present, the monk knows, ‘The enlightenment-factor of mindfulness is in me,’ or when the enlightenment-factor of mindfulness is absent, he knows, ‘The enlightenment-factor of mindfulness is not in me’; and he knows how the arising of the non-arisen enlightenment-factor of mindfulness comes to be; and how perfection in the development of the arisen enlightenment-factor of mindfulness comes to be.
“When the enlightenment-factor of the investigation of mental objects is present, the monk knows, ‘The enlightenment-factor of the investigation of mental objects is in me’; when the enlightenment-factor of the investigation of mental objects is absent, he knows, ‘The enlightenment-factor of the investigation of mental objects is not in me’; and he knows how the arising of the non-arisen enlightenment-factor of the investigation of mental objects comes to be, and how perfection in the development of the arisen enlightenment-factor of the investigation of mental objects comes to be.
“When the enlightenment-factor of energy is present, he knows, ‘The enlightenment-factor of energy is in me’; when the enlightenment-factor of energy is absent, he knows, ‘The enlightenment-factor of energy is not in me’; and he knows how the arising of the non-arisen enlightenment-factor of energy comes to be, and how perfection in the development of the arisen enlightenment-factor of energy comes to be.
“When the enlightenment-factor of joy is present, he knows, ‘The enlightenment-factor of joy is in me’; when the enlightenment-factor of joy is absent, he knows, ‘The enlightenment-factor of joy is not in me’; and he knows how the arising of the non-arisen enlightenment-factor of joy comes to be, and how perfection in the development of the arisen enlightenment-factor of joy comes to be.
“When the enlightenment-factor of tranquility is present, he knows, ‘The enlightenment-factor of tranquility is in me’; when the enlightenment-factor of tranquility is absent, he knows, ‘The enlightenment-factor of tranquility is not in me’; and he knows how the arising of the non-arisen enlightenment-factor of tranquility comes to be, and how perfection in the development of the arisen enlightenment-factor of tranquility comes to be.
“When the enlightenment-factor of concentration is present, he knows, ‘The enlightenment-factor of concentration is in me’; when the enlightenment-factor of concentration is absent, he knows, ‘The enlightenment-factor of concentration is not in me’; and he knows how the arising of the non-arisen enlightenment-factor of concentration comes to be, and how perfection in the development of the arisen enlightenment-factor of concentration comes to be.
“When the enlightenment-factor of equanimity is present, he knows, ‘The enlightenment-factor of equanimity is in me’; when the enlightenment-factor of equanimity is absent, he knows, ‘The enlightenment-factor of equanimity is not in me’; and he knows how the arising of the non-arisen enlightenment-factor of equanimity comes to be, and how perfection in the development of the arisen enlightenment-factor of equanimity comes to be.
“Thus he lives contemplating mental objects in mental objects internally, or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental objects in mental objects internally and externally. He lives contemplating origination-factors in mental objects, or he lives contemplating dissolution-factors in mental objects, or he lives contemplating origination-and-dissolution-factors in mental objects. Or his mindfulness is established with the thought, ‘Mental objects exist,’ to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating mental objects in the mental objects of the seven factors of enlightenment.”
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EXERCISE
PURPOSE: To practice mindfulnessin the factors of enlightenment.
1. Look and contemplate on MINDFULNESS.
When the enlightenment-factor of mindfulness is present, know, ‘The enlightenment-factor of mindfulness is in me’.
When the enlightenment-factor of mindfulness is absent, know, ‘The enlightenment-factor of mindfulness is not in me’.
Know how the arising of the non-arisen enlightenment-factor of mindfulness comes to be.
Know how perfection in the development of the arisen enlightenment-factor of mindfulness comes to be.
Do steps 8 – 11 before going to the next step.
2. Look and contemplate on INVESTIGATION.
When the enlightenment-factor of investigation is present, know, ‘The enlightenment-factor of investigation is in me’.
When the enlightenment-factor of investigation is absent, know, ‘The enlightenment-factor of investigation is not in me’.
Know how the arising of the non-arisen enlightenment-factor of investigation comes to be.
Know how perfection in the development of the arisen enlightenment-factor of investigation comes to be.
Do steps 8 – 11 before going to the next step.
3. Look and contemplate on ENERGY.
When the enlightenment-factor of energy is present, know, ‘The enlightenment-factor of energy is in me’.
When the enlightenment-factor of energy is absent, know, ‘The enlightenment-factor of energy is not in me’.
Know how the arising of the non-arisen enlightenment-factor of energy comes to be.
Know how perfection in the development of the arisen enlightenment-factor of energy comes to be.
Do steps 8 – 11 before going to the next step.
4. Look and contemplate on JOY.
When the enlightenment-factor of joy is present, know, ‘The enlightenment-factor of joy is in me’.
When the enlightenment-factor of joy is absent, know, ‘The enlightenment-factor of joy is not in me’.
Know how the arising of the non-arisen enlightenment-factor of joy comes to be.
Know how perfection in the development of the arisen enlightenment-factor of joy comes to be.
Do steps 8 – 11 before going to the next step.
5. Look and contemplate on TRANQUILITY.
When the enlightenment-factor of tranquility is present, know, ‘The enlightenment-factor of tranquility is in me’.
When the enlightenment-factor of tranquility is absent, know, ‘The enlightenment-factor of tranquility is not in me’.
Know how the arising of the non-arisen enlightenment-factor of tranquility comes to be.
Know how perfection in the development of the arisen enlightenment-factor of tranquility comes to be.
Do steps 8 – 11 before going to the next step.
6. Look and contemplate on CONCENTRATION.
When the enlightenment-factor of concentration is present, know, ‘The enlightenment-factor of concentration is in me’.
When the enlightenment-factor of concentration is absent, know, ‘The enlightenment-factor of concentration is not in me’.
Know how the arising of the non-arisen enlightenment-factor of concentration comes to be.
Know how perfection in the development of the arisen enlightenment-factor of concentration comes to be.
Do steps 8 – 11 before going to the next step.
7. Look and contemplate on EQUANIMITY.
When the enlightenment-factor of equanimity is present, know, ‘The enlightenment-factor of equanimity is in me’.
When the enlightenment-factor of equanimity is absent, know, ‘The enlightenment-factor of equanimity is not in me’.
Know how the arising of the non-arisen enlightenment-factor of equanimity comes to be.
Know how perfection in the development of the arisen enlightenment-factor of equanimity comes to be.
Do steps 8 – 11 before going to the next step.
8. Continue contemplating this factor of enlightenment internally and/or as observed externally.
9. Be mindful of the origination factors in this factor of enlightenment, and/or the dissolution factors in this factor of enlightenment.
10. Be mindful that this factor of enlightenment exists to the extent necessary just for knowledge and mindfulness.
11. Live detached, and cling to nothing in the world.
