[Tobi]

Borān Kammaṭṭhāna the ancient meditation

Borān Kammaṭṭhāna also referred to as the Old Meditation, disappeared underground at the time as the Vipassana with Vedic concepts, false Kasina meditation and Vēdic prañāyāma breathing meditations began their advance through the interpretations of Nagarjuana , Buddhaghosa .

I derived Borān for old from the Thai ( Mueang Borān ( lit. Old City, in English usage therefore often Ancient City, in Thai: เมืองโบราณ

Then you can divide the word into kamma + ṭhāna , which is combined with an additional (ṭ) to form kammaṭṭhāna .
Kamma in this case refers to the two types of kamma . Once the Vipaka Kamma and then the Kamma which relates to intention.
This is why the Buddha said: ” cētana ham Bhikkhave kammaṃ vadami “, i.e. “I say that this intention is kamma .”

1. Kāyakammena 
2. Vacīkammena 
3. Manokamena 
4. diṭṭhiyā 
So it’s important to remember that Kamma is intention, and although it can be done through the mind, speech or body, all of these have their root in the mind. We can’t say or do anything without thinking about it. On the night of his enlightenment, the Buddha discovered that causes can produce their effects (results) ONLY when the right conditions are present. This is Paṭicca Samuppāda , the principle of causes and conditions. We must be careful to create conditions so that good kamma brings its vipāka AND bad kamma does not bring its vipāka . The Buddha developed the four types of mindfulness meditation for this purpose.
• Details of Kamma – Intention, who is affected, Kamma Patha
• Kamma , debt and meditation
• Kamma and Paṭicca Samuppāda – Introduction
The secular interpretation of the word Kammaṭṭhāna would be simply to describe it as a possible meditation topic / object . But the word “ Ṭhāna ” refers to the Thanasutta and it refers to three things.
1. The meditation way
2. What can be eliminated
3. The results that occurred through this meditation Ṭhānasutta

Saṁyutta Nikaya 52.15
2. Dutiyavagga
(SN52.15 to SN52.23)
What can be eliminated, and what are the results that have occurred through this meditation?

DUTIYO VAGGO is a term from Buddhist teachings. It is the second section of the Sutta Pitaka, the first division of the Pali Canon. It contains a collection of suttas dealing with various topics, including the four foundations of mindfulness, the five hindrances, and the three characteristics of existence.
Since this part of the Suttas also refers to Dittovaggo, the four foundations and five obstacles must also be included and learned in advance.
1.1
” … pe “ This opening sentence is always the same;“
… And because I have developed and cultivated these four types of mindfulness meditation, I truly understand,” Imesañca panāhaṁ , āvuso , catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā. “

(SN52.15) and therefore recognize the limits and conditions of existence.
“ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato ”

(SN52.16) past and present Gati , with which the four types of deeds that can be undertaken or taken in the past, present or future. These are: physical actions, verbal actions, mental actions and living actions. These actions each have their own results and conditions, through kamma Vipaka , who influence the fate of beings.
“ atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ “

(SN52.17)
… that EVERYTHING in the world (6×6 āyatana ), with the help of the Eightfold Path, not to return again (related to an anagami ) and to leave the suffering behind.
“ sabbathhagāminippaṭipadaṁ ”

(SN52.18) the world with its many and varied elements.
“ anekadhātunānādhātulokaṁ ”

(SN52.19) the different beliefs of sentient beings.
“ Sattānaṁ nānādhimuttikataṁ “

(SN52.20) The difference between an Ordinary Person and a Noble Person is the ability to learn and apply the Eightfold Path.
“ parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ “

(SN52.21) how to reach Nibbana through jhana by being in Arahant with samādhi phala samapatti sinks and his mind finds salvation without the three sans: Lōbha, Dōsa, Mōha.
“” jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ “

…. pe “ This final sentence is always the same up to this point;“
And I recognize the harmony with the five basic elements and the diversity of living beings as they are born in the different areas of existence.
yathābhūtaṁ pajānāmī”ti .

(SN52.22) the different and past lives from one birth to the next birth with his spiritual formations through devotion in “ san ”, with different living areas over and over again.
“” anekavihitaṁ pubbenivāsaṁ anussarāmi , seyyathidaṁ — ekampi jātiṁ dvepi jātiyo … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmī”ti .”

(SN52.23) I understand with a purified and superhuman clairvoyance how sentient beings are reborn according to their deeds. “dibbena cakkhuna visuddhena atikkantamānusakena sate passāmi cavamane upapajjamāne … pe … iti dibbena cakkhuna visuddhena atikkantamānusakena yathākammūpage sate pajānāmī”ti .

 

Saṁyutta Nikaya 52.1
1. Rahogatavagga
Paṭhamarahogatasutta
(SN52.1 to SN52.14) Meditation Art
While meditating alone, Anuruddha reflected that one who has neglected the four types of mindfulness meditation has neglected the path to the end of suffering. Moggallāna reads his thoughts and comes to question him about it. Anuruddha speaks of developing the four types of mindfulness meditation internally and externally in terms of origin and end and developing power over perceptions.

The (4) is a kind of magic number in the Buddhadhamma , as many things have four parts.
The four types of mindfulness meditation:
1. Kāyānupassanā
2. Vēdanānupassanā
3. Cittānupassanā
4. Dhammanupassanā
satipaṭṭhāna ” means strong mindfulness based on the moral understanding of tilakkhana , for training the knowledge, limits and conditions of existence. The perspective to consider the goal (Nibbāna) and how to get there, i.e. how to cultivate the path.
(SN52.1)—(SN52.2)—(SN52.3)—(SN52.4)—(SN52.5)—(SN52.6)—(SN52.7)—(SN52.8)—(SN52.9)

1. Buddhanussati
2. Mettānussati
3. Asubhānussati
4. Maranānussati
These are the four safeguards for a bhikkhu cultivating sila (moral behavior). “These four therefore also refer to the morality in “satipaṭṭhāna”.

1. Aniccānupassanā
2. Dukkhānupassanā
3. Anattānupassanā
4. Asubhānupassanā
Understanding the first three Anupassanā is required to get rid of Kilesas and is directly linked to Tilakkhana . The understanding of Asubha nature is to eliminate subha ” or the auspicious nature of an ordinary person who clings to material things like cars, houses, excessive luxury. For as long as one can see “value” in these things, the mind is not of the Kama Loka freed.

1. Sañjānāti
2. Vijānāti
3. Pajānāti
4. Abhijānāti
These four are in turn connected to Cittānupassanā . It is intended to provide understanding of cognitive perception . How a thought/ citta arises through a sensory intrusion ( ārammaṇa ) and through the five aggregates: rupa , vedanā , saññā , saṅkhāra and viññāṇa , the analyzing entity gives rise to mind.
(SN52.10)—(SN52.11)—(SN52.12)—(SN52.13)—(SN52.14)
There are still a lot of things to add, but that would take up the space of this website, so I’ll abbreviate it with links.

• Anussati and Anupassanā – being mindful and removing defilements

• Satipaṭṭhāna Sutta – Structure

• Satipaṭṭhāna – Introduction

• Satipaṭṭhāna Sutta – relevance to suffering in this life

• Ānāpāna and Satipaṭṭhāna – basics

• Anussati and Anupassanā – being mindful and removing defilements

Actually, I just wanted to show that the name; “ Boran Kammaṭṭhāna “has nothing to do with Southern esoteric Buddhism as postulated on Wikipedia from Borobodur to Cambridge. Or even something to do with the Yogāvacara practice. Couldn’t it be more likely that it is another contamination of the Dhamma?
Boran Kammaṭṭhāna is actually a 24/7 mindfulness meditation twenty-four hours a day, seven days a week, without a break, and if you are good, it happens even in your sleep that the mind continues to do it. It is mindful training using the Eightfold Path to attain Nibbāna. It is called Old ( Borān ) because it comes directly from the Buddha. It is these four kinds of mindfulness meditation.

P.S.
Venerable Lal perhaps you could explain again how good the translations of Suttacentral from (SN52.1) to (SN52.23) are.

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Gad

[Lal]

1. This is the first time I heard about “Borān Kammaṭṭhāna.”

• I looked it up, and this description came in the search: “Southern Esoteric Buddhism.”
• So, it seems to be an esoteric version someone came up with.

2. Tobi wrote: “Then you can divide the word into kamma + ṭhāna , which is combined with an additional (ṭ) to form kammaṭṭhāna.”

• I am not quite sure, but the word “kammaṭṭhāna” probably came from “kamma” + “uṭṭhāna.” Here, “uṭṭhāna” means something like “rising up” or “rooting out.” Thus, it conveys something like “rooting out kamma.” As we know, the way to do that is to follow the Noble Eightfold Path, which also means the same as Satipaṭṭhāna meditation since one needs to be a Sotapanna to practice the deeper version of Satipaṭṭhāna.
• See “Uṭṭhāna Sutta (Snp 2.10).“

3. I am not quite sure about the connection of the “Borān Kammaṭṭhāna” to the rest of the comment by Tobi.

• I have no idea what “Borān Kammaṭṭhāna” is. The Wikipedia article I cited does not describe it.

4. However, the suttas in Saṁyutta Nikaya 52 that Tobi quoted do describe the deeper version of Satipaṭṭhāna.

• Saṁyutta Nikaya 52 starts with the “Paṭhamarahogata Sutta (SN 52.1).”
• I have linked to marker 3.1: “Idhāvuso, bhikkhu ajjhattaṁ kāye samudayadhammānupassī viharati, ajjhattaṁ kāye vayadhammānupassī viharati, ajjhattaṁ kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.”
• The next verse is: “Bahiddhā kāye samudayadhammānupassī viharati, bahiddhā kāye vayadhammānupassī viharati, bahiddhā kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.”
• As we know, there are many references in the Satipaṭṭhāna Sutta about the ajjhatta kāya and bahiddhā kāya.
• This SN 52 section gets into a deeper discussion about the ajjhatta kāya and bahiddhā kāya.
• Describing those deeper concepts requires understanding the deeper meanings of ajjhatta kāya and bahiddhā kāya.

5. However, one does not need to get into those aspects until one is a Sotapanna and is ready to seriously tackle the issue of getting rid of kama raga and attaining the Anāgāmi stage.

6. Understanding ajjhatta kāya and bahiddhā kāya is also related to the issue of seriously cultivating “anicca saññā” and removing saññā vipallāsa. As we know, one becomes a Sotapanna by removing diṭṭhi vipallāsa (specifically sakkaya diṭṭhi.)

• Attaining higher stages of magga phala (especially the Anāgāmi and Arahant stages) requires the removal of saññā vipallāsa.
• We recently had a discussion related to this issue: “Post on Vipallāsa (Diṭṭhi, Saññā, Citta) Affect Saṅkhāra.”
• There, I promised to discuss the deeper aspects of anicca saññā. That explanation is necessary to understand the deeper meanings of ajjhatta kāya and bahiddhā kāya in Satipaṭṭhāna.
• I will start that discussion after finishing the current series on getting rid of diṭṭhi vipallāsa based on “recovering the pabhassara citta (pure mind).” See “Does “Anatta” Refer to a “Self”?” I think it is quite important to do that since getting to the Sotapanna stage is of the highest and most critical importance.

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Tobi

[Christian]

I was researching this topic before finding puredhamma, this got nothing to do with original teachings, it’s syncretism with “buddhism”

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Gad, Tobi

[Author]

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