https://www.youtube.com/watch?v=tJASBgyRStE
The Five Tibetan Rites and Breathing Practice - Morning and Evening Practice

lenny harry
Published on May 24, 2016
The Five Tibetan Rites and Breathing Practice - Morning and Evening Practice
For a version of this video with enhanced audio click this link https://www.youtube.com/watch?v=n1seP…
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Very easy to follow and gentle yoga practice to stimulate your chakras
and still your mind. You should not feel out of breath or faint doing
this. Start with 3 repetitions of each rite and build up over time until
you can do 21 repetitions of each rite. Take the time to enjoy these
rites instead of viewing them as part of a gym workout. enjoy how your
body moves and becomes more flexible, feel the effects that your chakras
produce when they are aligned from this practice. Adding the breathing
practice allows you to continue on to meditate for as long as you
require. Taking the time to complete the breathing practice gives the
perfect start to your day or a calming end to your day.
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Please comment if you enjoyed this video, if you have any questions I will try to answer them, although I am no expert.

Namaste
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Meditation Impromptu 01 by Kevin MacLeod is licensed under a Creative Commons Attribution license https://creativecommons.org/licenses/…
Source: http://incompetech.com/music/royalty-…
Artist: http://incompetech.com/

Demonstration of the five Tibetan rites
https://www.youtube.com/watch?v=hkLeA…

Breathing meditation training by His Holiness The 14th Dalai Lama.
https://www.youtube.com/watch?v=24UjP…

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All material used falls under fair use of the Digital Millennium Copyright Act 1998..
Used under fair use, for education
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Category
Education

http://www.buddha-vacana.org/sutta/digha/dn22.html

Satipaṭṭhānabhāvanā Nisaṃsa

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya
satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

The benefits of practicing the Satipaṭṭhānas

For whoever, bhikkhus, would practice these four satipaṭṭhānas in this
way for seven years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci,
bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa
dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā,
atthi vā upādisese anāgāmitā.

Let alone seven years,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for six years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci,
bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa
dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā,
atthi vā upādisese anāgāmitā.

Let alone six years,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci,
bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni,
tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme
aññā, atthi vā upādisese anāgāmitā.

Let alone five
years, bhikkhus. For whoever, bhikkhus, would practice these four
satipaṭṭhānas in this way for four years, one of two results may be
expected: either [perfect] knowledge in visible phenomena, or if there
is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave, cattāri
vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya
tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ:
diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let
alone four years, bhikkhus. For whoever, bhikkhus, would practice these
four satipaṭṭhānas in this way for three years, one of two results may
be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone three years, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two years, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave, dve
vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya
ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ:
diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let
alone two years, bhikkhus. For whoever, bhikkhus, would practice these
four satipaṭṭhānas in this way for one year, one of two results may be
expected: either [perfect] knowledge in visible phenomena, or if there
is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave, ekaṃ
vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya
satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ:
diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let
alone one year, bhikkhus. For whoever, bhikkhus, would practice these
four satipaṭṭhānas in this way for seven months, one of two results may
be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for six months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone six months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for five months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone five months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for four months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone four months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for three months, one of two
results may be expected: either [perfect] knowledge in visible
phenomena, or if there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro
satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ
phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone three months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone two months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for one month, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave,
ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ
pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone one month, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for half a month, one of two
results may be expected: either [perfect] knowledge in visible
phenomena, or if there is some clinging left, anāgāmita.

Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro
satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ
phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for a week, one of two results may
be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

‘Ekāyano ayaṃ, bhikkhave,
maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya,
dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa
sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ,
idam·etaṃ paṭicca vuttaṃ ti.

“This, bhikkhus, is the
path that leads to nothing but the purification of beings, the
overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said,
and on the basis of all this has it been said.

Idam·avoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti.

Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.

Bodhi leaf

Note

1. ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya: this is probably the trickiest part of
the sutta. It is very important because it will be repeated over 20
times, and also because it is the central part explaining how sati is
actually made present. Here are a few alternate renderings:

VRI:
“Now his awareness is established: “This is body!” Thus he develops his
awareness to such an extent that there is mere understanding along with
mere awareness.”

Bhante Analayo: “Or else mindfulness that ‘There
is a body’ is established in him to the extent of bare knowledge and
remembrance of it”

Thanissaro Bhikkhu: “Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance”

Bhikkhu Nanamoli & Bhikkhu Bodhi: “Or else mindfulness that ‘there
is a body’ is simply established in him to the extent necessary for bare
knowledge and mindfulness.”

Nyanasatta Thera: “Or his
mindfulness is established with the thought: “The body exists,” to the
extent necessary just for knowledge and mindfulness.”

Soma Thera:
“Or indeed his mindfulness is established with the thought: ‘The body
exists,’ to the extent necessary just for knowledge and remembrance”

Maurice Walshe: “Or else, mindfulness that “there is a body” is present
to him just to the extent necessary for the knowledge and awareness.”