Answer by Suminda Sirinath S. Dharmasena for What gets tired or feels hungry? Experiment

It is you who gets hungry. The problem start when you mentally identify that "I am hungry". If you just let be as another sensation without metal conceiving in relation to I there is not problem and pain will be reduce and stress from the situation non existent. Many metal construction or notion or perception of "I" or "mine" leads to misery. It is holding on to this metal construction or notion or perception of "I" or "mine" which should stop.

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Answer by Suminda Sirinath S. Dharmasena for What are the suttas in which the Buddha provides instruction on how to meditate?

To straighten view before meditation: Samma,ditthi Sutta

• Anapana
  • Anapanasati Sutta
• Satipatthana
  • Satipatthana Sutta and Mahāsatipaṭṭhāna Sutta
  • Kayagatasati Sutta
  • Saṅkhitta Dhamma Sutta
• Elements / properties
  • Dhātu Vibhaṅga Sutta
  • Titth’ayatana Sutta
  • Maha Hatthi,padapama Sutta
  • Bahu Dhātuka Sutta
• Reflective / perception based
  • Giri-m-ananda Sutta
  • Indriya Bhāvanā Sutta
  • Amba,latthika Rahul’ovada Sutta
• Metta, Karuna, Mudita, Upekka
  • Saṅkhitta Dhamma Sutta

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Answer by Suminda Sirinath S. Dharmasena for Mindfulness and mental habits

... do you change it to positive mental quality ...

If any of the Nīvaraṇa arises you can apply the antidote to it. Also see: Nīvarana,pahana Vagga and Nīvaraṇa

... or just watch it?

You can do this also. There is always a sensation associated with the hindrances. If you are angry you get a burning sensation. If you have sloth or torpor you feel heavy.

Someone angry for 'no reason', but actually there is a reason if one keeps the mindfulness.

This is some stimuli at the scene door which give an unpleasant sensation.

... By realizing this we are no longer angry.

These mental states are impermanent. When the cause, initial stimuli or / and the subsequent mental proliferation disappears then result (anger) disappears. Also see: Dependent Arising

Is this also a practice of mindfulness or analyzing?

This is a form of analysing the impermanence of feelings arising from this mental state. It can be taken as Dhamma vicaya which is mindfulness. Basically you look at the arising and passing of sensations pertaining to the hindrance.

Which one is the correct practice?

All he following you mentioned are correct:

• apply antidote
• being mindful of the impermanence or arising and passing of sensations (or phenomena what is felt) pertaining to the hindrance
• analyse the impermanence or arising and passing of sensations (or phenomena what is felt) pertaining to the hindrance (same as above)

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Answer by Suminda Sirinath S. Dharmasena for Do thoughts 'create' vedana?

Dhātu Vibhaṅga Sutta

On cognizing a mind-object with the mind,

one investigates the mind-object that the basis of mental joy,

one investigates the mind-object that is the basis of mental pain,

one investigates the mind-object that is the basis of equanimity.

Titth’ayatana Sutta

Cognizing a mental object with the mind, one examines the mental object as the basis for pleasure, or for pain, or for neither-pain-nor-pleasure

Saññā Nānatta Sutta

Dependent on the mind-object element, there arises the perception of mind-object;

dependent on the perception of mind-object, there arises the thought regarding mind-object;

dependent on the thought regarding mind-object, there arises the desire for mind-object;

dependent on the desire for mind-object, there arises the passion for mind-object;

dependent on the passion for mind-object, there arises the searching for mind-object.

Here searching is for the pleasure the intellectual stimulation brought.

When dealing with any sensation from any source (Contact with Faculties, 4 Frames of Mindfulness) you have to look at the arising and passing of sensations. Use painful sensation to eradicate aversion, pleasant sensation to eradicate craving and neutral to eradicate ignorance. How to sensation tied to thoughts are as follows:

Adopted from Pahāna Sutta (also found in the introductory commentary as is). This goes for thoughts as well.

(1) the latent tendency to lust reinforced by being attached to pleasant feelings;

(2) the latent tendency to aversion reinforced by rejecting painful feelings;

(3) the latent tendency to ignorance reinforced by ignoring neutral feelings

Avijja Pahana Sutta 2

Here, bhikshu, the monk has learned [heard] that nothing is worth clinging to. And a monk has learned that nothing is worth clinging to, thus: he directly knows all things. Having directly understood all things, he fully understands all things.

Having fully understood everything, he sees all signs differently:

He sees the mind differently; he sees mind-objects differently; he sees mind-consciousness differently; he sees mind-contact differently. Whatever that is pleasant, or painful, or neutral, that arises on account of mind-contact as condition, that, too, he sees differently.

Monk, when a monk knows and sees thus, ignorance is abandoned by him and true knowledge (vijja) arises.

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Answer by Suminda Sirinath S. Dharmasena for What are good Buddhist Blogs / articles sites / resource sites out there?

I came across a well referenced blog which seems to have merit in par with a paper or article. Just A Little Dust.

Also though not a the site The Dharmafarers has a lot of articles and well researched Sutta translations.

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Answer by Suminda Sirinath S. Dharmasena for What is the goal of Meditation ..(Increasing the GAP)?

Source: Anapanasati

If you see step 4 above it says "Tranquilise the bodily activities". In this stage you do calm the breath, i.e., increase the gap, but you do not manipulate the breath directly.

For further reference on claiming the breath see: LECTURE THREE: CALMING THE KAYA from ANAPANASATI - MINDFULNESS WITH BREATHING Unveiling the Secrets of Life: a Manual for Serious Beginners by BUDDHADASA BHIKKHU, Knowing and Seeing 4th Ed. by Ven. Pa-Auk Sayadaw p35.

Also in meditation you have to be in the present moment and see arising and passing or sensation at the present moment as you have realise.

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Answer by Suminda Sirinath S. Dharmasena for How to Completely be aware of EACH MOMENT?

You can still be aware of the breath. In case of working it is more easy to see the expansion and contraction nature / sensation of breathing process. In which case it might be an idea to look at your chest or abdomen for rising and falling sensation.

When you walk, talk or do anything else you need mindfulness to do the task right. In Buddhism this awareness is not too tied to being aware of what you do. What needs to be done is to be aware of the arising and passing of sensation (phenomena what is felt) with equanimity. In the case of breath any sensation pertaining to the breath like expansion contraction or touch at the upper lip or nose or length will be sufficient.

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