ĀnāpānaSati

MeditationonBreathing

By

Ven.MahatheraNauyaneAriyadhamma

BuddhistPublicationSocietyKandy•SriLanka

BodhiLeavesNo:115BPSOnlineEdition©(2014)Digital Transcription Source: BPS and Access toInsightTranscriptionProject

For free distribution. Thisworkmay be republished,reformatted, reprinted and redistributed in any

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medium. However, any such republication andredistributionistobemadeavailabletothepublicona free and unrestricted basis, and translations andother derivative works are to be clearly marked assuch.

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Ā

HomagetotheBlessedOne,AccomplishedandFullyEnlightened

ĀnāpānaSatiMeditationonBreathing

nāpāna sati, the meditation on in-and-outbreathing,isthefirstsubjectofmeditationexpounded by the Buddha in the Maha-satipatthanaSutta,theGreatDiscourseon

the Foundations of Mindfulness. The Buddha laidspecialstressonthismeditation, for it is thegatewayto enlightenment and Nibbāna adopted by all theBuddhas of the past as the very basis for theirattainmentofBuddhahood.WhentheBlessedOnesatat the footof theBodhiTreeandresolvednot to riseuntil he had reached enlightenment, he took upānāpānasatiashissubjectofmeditation.Onthebasisof this, he attained the four jhanas, recollected hisprevious lives, fathomed the nature of samsara,aroused the succession of great insight knowledges,and at dawn,while 100,000world systems trembled,

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he attained the limitless wisdom of a FullyEnlightenedBuddha.

LetusthenofferourvenerationtotheBlessedOne,who became a peerless world-transcending Buddhathrough this meditation of ānāpāna sati. May wecomprehend this subject of meditation fully, withwisdomresplendentlikethesunandmoon.ThroughitspowermayweattaintheblissfulpeaceofNibbāna.

TheBasicTextLet us first examine the meaning of the textexpounded by the Buddha on ānāpāna sati. The textbegins:

“Herein,monks, amonkwho has gone to theforest, or to the foot of a tree, or to an emptyplace,sitsdowncrosslegged,holdinghisbackerect,arousingmindfulnessinfrontofhim.”

This means that any person belonging to the fourtypes of individuals mentioned in this teaching —namely, bhikkhu (monk), bhikkhuni (nun), upasaka(layman) or upasika (laywoman) — desirous ofpracticingthismeditation,shouldgoeithertoaforest,tothefootofasecludedtree,ortoasolitarydwelling.There he should sit down cross-legged, and keeping

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hisbodyinanerectposition,fixhismindfulnessatthetipofhisnose,thelocusforhisobjectofmeditation.

If he breathes in a long breath, he shouldcomprehend this with full awareness. If he breathesoutalongbreath,heshouldcomprehendthiswithfullawareness.Ifhebreathesinashortbreath,heshouldcomprehend this with full awareness. if he breathesout a short breath, he should comprehend this withfullawareness.

“He breathes in experiencing thewhole body,hebreathesoutexperiencingthewholebody”:

that is, with well-placed mindfulness, he sees thebeginning,themiddleandtheendofthetwophases,the in-breath and the out-breath. As he practiceswatching the in-breath and the out breath withmindfulness,hecalmsdownandtranquilizesthetwofunctionsofinbreathingandout-breathing.

The Buddha illustrates this with a simile.When acleverturnerorhisapprenticeworksanobjectonhislathe, he attends to his task with fixed attention: inmakingalongturnorashortturn,heknowsthatheismaking a long turn or a short turn. In the samemanner if thepractitionerofmeditationbreathes inalong breath he comprehends it as such; and if hebreathesoutalongbreath,hecomprehendsitassuch;

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ifhebreathesinashortbreath,hecomprehendsitassuch; and if he breathes out a short breath, hecomprehendsitassuch.Heexerciseshisawarenesssoas to see the beginning, the middle and the end ofthesetwofunctionsofbreathinginandbreathingout.He comprehendswithwisdom the calming down ofthesetwoaspectsofin-breathingandout-breathing.

Inthiswayhecomprehendsthetwofunctionsofin-breathing and out-breathing in himself, and the twofunctions of in breathing and out-breathing in otherpersons.Healsocomprehendsthetwofunctionsofin-breathing and out-breathing in himself and in othersin rapid alternation. He comprehends as well thecauseforthearisingofin-breathingandout-breathing,andthecauseforthecessationofinbreathingandout-breathing, and the moment-by-moment arising andcessationofin-breathingandout-breathing.

He then realizes that thisbodywhichexercises thetwo functions of in-breathing and out-breathing isonlyabody,notanegoor“I.”Thismindfulnessandwisdom become helpful in developing greater andmore profound mindfulness and wisdom, enablinghimtodiscardtheerroneousconceptionsofthingsintermsof “I” and“mine.”He thenbecomes skilled inliving with wisdom in respect of this body and hedoes not grasp anything in the world with craving,conceit or false views. Living unattached, the

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meditator treads the path to Nibbāna bycontemplatingthenatureofthebody.

Thisisanamplifiedparaphraseofthepassagefromthe Maha-Satipaṭṭhāna Sutta on ānāpāna sati. Thismeditation has been explained in sixteen differentwaysinvarioussuttas.Ofthesesixteen,thefirsttetradhas been explained here. But these four are thefoundationforall thesixteenways inwhichānāpānasaticanbepracticed.

ThePreliminariesofPracticeNowweshould investigate thepreliminary stages topracticing this meditation. In the first place theBuddha indicated a suitable dwelling for practicingānāpāna sati. In the sutta he has mentioned threeplaces: the forest, the foot of a tree, or an isolatedemptyplace.This last canbeaquiet restfulhut,oradwelling place free from the presence of people.Wemayevenconsiderameditationhallanemptyplace.Althoughtheremaybealargecollectionofpeopleinsuchahall,ifeveryoneremainscalmandsilentitcanbeconsideredanemptyplace.

The Buddha recommended such places because inorder to practice ānāpāna sati, silence is an essentialfactor. A beginning meditator will find it easier todevelopmental concentrationwithānāpāna sationly

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if there is silence. Even if one cannot find completesilence, one should choose a quiet place where onewillenjoyprivacy.

Next the Buddha explained the sitting posture.There are four postures which can be adopted formeditation: standing, sitting, reclining and walking.Ofthesethemostsuitableposturetopracticeānāpānasatiatthebeginningistheseatedposture.

Thepersonwishingtopracticeānāpānasatishouldsitdowncross-legged.Forbhikkhusand laymen, theBuddha has recommended the cross-legged Position.Thisisnotaneasypostureforeveryone,butitcanbegraduallymastered.Thehalfcross-leggedpositionhasbeen recommended for bhikkhunis and laywomen.This is the posture of sitting with one leg bent. Itwouldbegreatlybeneficialifthecrossleggedposturerecommended for bhikkhus and laymen could beadoptedinthe“lotus”pattern,withthefeetturnedupand resting on the opposite thighs. If that isinconvenient,oneshouldsitwiththetwofeet tuckedunderneaththebody.

In the practice of ānāpāna sati, it is imperative toholdthebodyupright.Thetorsoshouldbekepterect,thoughnot strained and rigid.One can cultivate thismeditationproperlyonly ifall thebonesof thespinearelinkedtogetherinanerectposition.Therefore,this

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advice of the Buddha to keep the upper part of thebody erect should be clearly comprehended andfollowed.

Thehands shouldbeplacedgently on the lap, thebackof the righthandover thepalmof the left. Theeyescanbeclosedsoftly,orlefthalf-closed,whicheverismorecomfortable.Theheadshouldbeheldstraight,tilted a slight angle downwards, the noseperpendiculartothenavel

Thenext factor is theplace for fixing theattention.To cultivate ānāpāna sati one should be clearlymindfuloftheplacewheretheincomingandoutgoingbreathsenterandleavethenostrils.Thiswillbefeltasa spot beneath the nostrils or on the upper lip,wherevertheimpactoftheaircominginandoutthenostrils can be felt most distinctly. On that spot theattention should be fixed, like a sentry watching agate.

Then the Buddha has explained the manner inwhichānāpānasatihastobecultivated.Onebreathesin mindfully, breathes out mindfully. From birth todeath this functionof in-breathing andout-breathingcontinueswithout a break,without a stop, but sincewe do not consciously reflect on it, we do not evenrealizethepresenceofthisbreath.Ifwedoso,wecanderivemuchbenefitbywayofcalmandinsight.Thus

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theBuddhahasadvisedustobeawareofthefunctionofbreathing.

The practitioner of meditation who consciouslywatchesthebreathinthismannershouldnevertrytocontrol his breathing or hold back his breath witheffort. For if he controls his breath or holds back hisbreathwithconsciouseffort,hewillbecome fatiguedand his mental concentration will be disturbed andbroken. The key to the practice is to set upmindfulnessnaturallyatthespotwherethein-breathsand the out-breaths are felt entering and leaving thenostrils. Then the meditator has to maintain hisawareness of the touch sensation of the breath,keeping the awareness as steady and consistent aspossible.

TheEightStepsTo help practitioners in developing this meditation,the commentators and meditation masters haveindicatedeightgraduatedsteps inthepractice.Theseeightstepswillfirstbeenumerated,andthentheywillbe explained in relation to the actual meditativeprocess.

The eight steps are named: counting (ganana);following (anubandhana); contact (phusana); fixing(thapana); observing (sallakkhana); turning away

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(vivattana),purification (parisuddhi); and retrospection(patipassana). These eight cover the whole course ofmeditative development up to the attainment ofarahantship.

(i)CountingCountingisintendedforthosewhohaveneverbeforepracticed ānāpāna sati. It is not necessary for thosewho have practiced meditation for a considerableperiodof time.However,as it is expedient tohaveaknowledgeof this, countingshouldbeunderstood inthefollowingmanner.

When the meditator sits down for meditation, hefixes his attention at the tip of his nose andconsciously attends to the sequence of in-and-outbreathing.Henotes thebreathas it enters,andnotesthebreathas it leaves, touchingagainst thetipof thenoseortheupperlip.Atthistimehebeginstocountthesemovements.

Thereareafewmethodsofcounting.Theeasiestisexplainedthus:Thefirstbreathfeltiscountedas“one,one”; the second as “two, two”; the third as “three,three”; the fourth as “four, four”; the fifth as “five,five” and so on up to the tenth breath which iscounted as “ten, ten.” Then he returns to “one, one”andcontinuesagainupto“ten,ten.”Thisisrepeatedoverandoverfromonetoten.

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Themere counting is not itselfmeditation, but thecountinghasbecomeanessentialaidtomeditation.Aperson who has not practiced meditation before,finding it difficult to understand the nature of hismind,maythinkheismeditatingwhilehismindrunshelter skelter.Counting is an easymethod to controlthewanderingmind.

Ifapersonfixeshismindwellonhismeditation,hecanmaintainthiscountingcorrectly.Ifthemindfleesinalldirections,andhemissesthecount,hebecomesconfused and thus can realize that his mind haswandered about. If the mind has lost track of thecount, themeditator should begin the counting overagain. In thiswayheshouldstart thecountingagainfrom the beginning, even if he has gone wrong athousandtimes.

As the practice develops, there may come a timewhen the in-breathing and out breathing take ashortercourseanditisnotpossibletocountthesamenumbermanytimes.Thenthemeditatorhastocountquickly“one,”“two,”“three,”etc.Whenhecountsinthis manner he can comprehend the differencebetween a long in-breath and out-breath and a shortin-breathandout-breath.

(ii)Following“Following” means following the breath with the

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mind.Whenthemindhasbeensubduedbycountingandisfixedonthein-breathingandout-breathing,thecountingisstoppedandreplacedbymentallykeepingtrackofthecourseofthebreath.This isexplainedbytheBuddhainthismanner:

“When themeditator breathes in a long breath, hecomprehendsthatheisbreathinginalongbreath;andwhen he is breathing out a long breath, hecomprehendsthatheisbreathingoutalongbreath.”

Herein, one does not deliberately take a long in-breathoralongout-breath.Onesimplycomprehendswhatactuallytakesplace.

TheBuddhahasdeclaredinthenextpassagethatameditator trains himself thinking: “I shall breathe inexperiencing the whole body, and I shall breath outexperiencingthewholebody.”Here,whatismeantas“the whole body” is the entire cycle of breathing inand breathing out. The meditator should fix hisattention so as to see the beginning, themiddle andthe end of each cycle of in-breathing and out-breathing.Itisthispracticethatiscalled“experiencingthewholebody.”

Thebeginning,middleandendof thebreathmustbecorrectlyunderstood.Itisincorrecttoconsiderthetipof thenose to be thebeginningof the breath, thechesttobethemiddle,andthenaveltobetheend.If

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oneattemptstotracethebreathfromthenosethroughthechesttothebelly,ortofollowitoutfromthebellythroughthechesttothenose,one’sconcentrationwillbe disrupted and one’s mind will become agitated.Thebeginningof the in-breath,properlyunderstood,is the start of the inhalation, themiddle is continuedinhalation, and the end is the completion of theinhalation. Likewise, in regard to the out breath, thebeginning is thestartof theexhalation, themiddle isthe continued exhalation, and the end is thecompletion of the exhalation. To “experience thewholebody”meanstobeawareoftheentirecycleofeach inhalation and exhalation, keeping the mindfixed at the spot around thenostrils or on theupperlip where the breath is felt entering and leaving thenose.

Thiswork of contemplating the breath at the areaaround the nostrils, without following it inside andoutside the body, is illustrated by the commentarieswiththesimilesofthegatekeeperandthesaw.

Justasagatekeeperexamineseachpersonenteringand leaving the city only as he passes through thegate,withoutfollowinghiminsideoroutsidethecity,sothemeditatorshouldbeawareofeachbreathonlyas itpasses through thenostrils,without following itinsideoroutsidethebody.

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Just as aman sawing a logwill keep his attentionfixed on the spot where the teeth of the saw cutthrough thewood,without following themovementof the teeth back and forth, so themeditator shouldcontemplate the breath as it swings back and fortharoundthenostrils,withoutlettinghismindfulnessbedistracted by the breath’s inward and outwardpassagethroughthebody.

Whenapersonmeditatesearnestly in thismanner,seeing theentireprocess, a joyous thrillpervadeshismind.Andsincetheminddoesnotwanderabout,thewhole body becomes calm and composed, cool andcomfortable.

(iii)Contactand(iv)FixingThese two aspects of the practice indicate thedevelopment of stronger concentration. When themindfulnessofbreathingismaintained,thebreathingbecomes more and more subtle and tranquil. As aresult the body becomes calm and ceases to feelfatigued. Bodily pain and numbness disappear, andthebodybeginstofeelanexhilaratingcomfort,asifitwerebeingfannedwithacoolgentlebreeze.

Atthattime,becauseofthetranquillityofthemind,the breathing becomes finer and finer until it seemsthat it has ceased. At times this condition lasts formany minutes. This is when breathing ceases to be

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felt.At this timesomebe comealarmed thinking thebreathing has ceased, but it is not so. The breathingexists but in a very delicate and subtle form. Nomatter how subtle the breathing becomes, one muststillkeepmindfulofthecontact(phusana)ofthebreathin the area of the nostrils,without losing track of it.Themindthenbecomesfreefromthefivehindrances—sensualdesire,anger,drowsiness, restlessnessanddoubt.Asaresultonebecomescalmandjoyful.

It isat thisstage that the“signs”ormental imagesappear heralding the success of concentration. Firstcomes the learning sign (uggaha-nimitta), then thecounterpart sign (patibhaga-nimitta). To some the signappears like awad of cotton, like an electric light, asliver chain, a mist or a wheel. It appeared to theBuddhaliketheclearandbrightmiddaysun.

The learning sign is unsteady, it moves here andthere, up and down. But the counterpart signappearingattheendofthenostrilsissteady,fixedandmotionless.At this time there are no hindrances, themindismostactiveandextremelytranquil.ThisstageisexpoundedbytheBuddhawhenhestates thatonebreathes intranquilizingtheactivityof thebody,onebreathesouttranquilizingtheactivityofthebody.

The arising of the counterpart sign and thesuppression of the five hindrances marks the

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attainment of access concentration (upacara-samādhi).As concentration is further developed, themeditatorattainsfullabsorption(appana-samādhi)beginningwiththe first jhana. Four stages of absorption can beattained by the practice of ānāpāna sati, namely, thefirst, second, third and fourth jhānas. These stages ofdeepconcentrationarecalled“fixing”(thapana).

(v)Observing—(viii)RetrospectionApersonwhohasreachedjhanashouldnotstoptherebut should go on to develop insight meditation(vipassanā). The stages of insight are called“observing” (sallakkhana). When insight reaches itsclimax,themeditatorattainsthesupramundanepaths,startingwith thestageofstream-entry.Because thesepathsturnawaythefetters thatbindonetothecycleof birth and death, they are called “turning away”(vivattana).

Thepathsarefollowedbytheirrespectivefruitions;this stage is called “purification” (parisuddhi) becauseonehas been cleansed of defilements. Thereafter onerealizes the final stage, reviewing knowledge, calledretrospection (patipassana) because one looks backupon one’s entire path of progress and one’sattainments. This is a brief overview of the mainstages along the path to Nibbāna, based on themeditation of ānāpāna sati. Now let us examine the

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course of practice in terms of the seven stages ofpurification.

TheSevenStagesofPurificationThepersonwhohas takenup thepractice begins byestablishinghimself ina fittingmoral code. Ifhe isalayman,hefirstestablisheshimselfinthefivepreceptsor the tenprecepts. If he is a bhikkhu, he begins hismeditationwhilescrupulouslymaintainingthemoralcodeprescribedforhim.Theunbrokenobservanceofhis respective moral code constitutes purification ofmorality(sīla-visuddhi).

Next,heapplieshimself tohis topicofmeditation,andasaresult,thehindrancesbecomesubjugatedandthe mind becomes fixed in concentration. This ispurification of mind (citta-visuddhi) — the mind inwhich the hindrances have been fully suppressed—and this includes both access concentration and thefourjhanas.

When the meditator becomes well established inconcentration, he next turns his attention to insightmeditation.Todevelopinsightonthebasisofānāpānasati, themeditator first considers that this process ofin-and-out breathing is only form, a series of bodilyevents — not a self or ego. The mental factors thatcontemplate the breathing are in turn only mind, a

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series of mental events — not a self or ego. Thisdiscrimination of mind and matter (nama-rāpa) iscalledpurificationofview(diṭṭhi-visuddhi).

One who has reached this stage comprehends theprocess of in-and-out breathing by way of theconditions for the arising and cessationof the bodilyand mental phenomena involved in the process ofbreathing. This knowledge,which becomes extendedtoallbodilyandmentalphenomenaintermsoftheirdependent arising, is called the comprehension ofconditions.Ashisunderstandingmatures, alldoubtsconceived by him in respect of past, future andpresent times are dispelled. Thus this stage is called“purificationbythetranscendingofdoubt.”

After having, understood the causal relations ofmindandmatter,themeditatorproceedsfurtherwithinsight meditation, and in time there arises thewisdom“seeingtheriseandfallof things.”Whenhebreathes in and out, he sees the bodily and mentalstates pass in and out of existence moment aftermoment. As this wisdom becomes clearer, the mindbecomes illumined and happiness and tranquillityarise, along with faith, vigor, mindfulness, wisdomandequanimity.

When these factors appear, he reflects on them,observingtheirthreecharacteristicsofimpermanence,

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suffering and egolessness. The wisdom thatdistinguishes between the exhilarating results of thepractice and the task of detached contemplation iscalled “purification by knowledge and vision of thetrue path and the false path.”Hismind, so purified,sees very clearly the rise and cessation ofmind andmatter.

He sees next, with each in-breath and out-breath,thebreakingupoftheconcomitantmentalandbodilyphenomena, which appears just like the bursting ofthe bubbles seen in a pot of boiling rice, or like thebreaking up of bubbleswhen rain falls on a pool ofwater, or like the cracking of sesamum or mustardseedsastheyareputintoared-hotpan.Thiswisdomwhich sees the constant and instantaneous breakingup of mental and bodily phenomena is called “theknowledge of dissolution.” Through this wisdom heacquirestheabilitytoseehowallfactorsofmindandbodythroughouttheworldariseanddisappear.

Thentherearisesinhimthewisdomthatseesallofthesephenomenaasafearsomespectacle.Heseesthatin none of the spheres of existence, not even in theheavenly planes, is there any genuine pleasure orhappiness, and he comprehends misfortune anddanger.

Then he conceives a revulsion towards all

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conditioned existence. He arouses an urge to freehimself from the world, an all consuming desire fordeliverance. Then, by considering the means ofreleasinghimself,therearisesinhimastateofwisdomwhich quickly reflects on impermanence, sufferingandegolessness,andleadstosubtleanddeeplevelsofinsight.

Now there appears inhim the comprehension thattheaggregatesofmindandbodyappearinginalltheworld systems are afflicted by suffering, and herealizes that the state of Nibbāna, which transcendsthe world, is exceedingly peaceful and comforting.Whenhecomprehendsthissituation,hismindattainstheknowledgeofequanimityaboutformations.Thisisthe climax of insightmeditation, called “purificationbyknowledgeandvisionofprogress.”

Ashebecomessteadfast,hisdexterityinmeditationincreases, andwhenhis faculties are fullymatureheenters upon the cognitive process of the path ofstream-entry(sotapatti).Withthepathofstream-entryhe realizes Nibbāna and comprehends directly theFour Noble Truths. The path is followed by two orthreemomentsof the fruitof stream-entry,bywhichheenjoysthefruitsofhisattainment.Thereaftertherearises reviewing knowledge by which he reflects onhisprogressandattainment.

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If one continues with the meditation with earnestaspiration,onewilldevelopanewthestagesofinsightknowledge and realize the three higher paths andfruits: those of the once-returner, nonreturner, andarahant. These attainments, together with stream-entry,formtheseventhstageofpurity,purificationbyknowledgeandvision.Witheachoftheseattainmentsonerealizesinfull theFourNobleTruths,whichhadeludedonethroughoutone’slongsojourninthecycleof rebirths.As a result, all the defilements containedwithin the mind are uprooted and destroyed, andone’smindbecomesfullypureandcleansed.OnethenrealizesthestateofNibbāna,whereinoneisliberatedfrom all the suffering of birth, aging and death,sorrow,lamentation,pain,griefanddespair.

ConclusionBirths like ours are rare in saṃsara. We have beenfortunatetoencountertheBuddha’smessage,toenjoythe association of good friends, to have theopportunitytolistentotheDhamma.Aswehavebeenendowedwithalltheseblessings,ifouraspirationsareripe, we can in this very life reach the final goal ofNibbānathroughitsgraduatedstagesofstream-entry,once-returner, nonreturner and arahantship.Therefore, letusmakeour life fruitfulbydeveloping

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regularly the meditation of ānāpāna sati. Havingreceived proper instructions on how to practice thismethodofmeditation,oneshouldpurifyone’smoralvirtuebyobservingthepreceptsandshouldsurrenderone’slifetotheTripleGem.

Oneshouldchooseaconvenienttimeformeditationand practice with utmost regularity, reserving thesame period each day for one’s practice. One maybeginbybrieflyreflectingontheabundantvirtuesofthe Buddha, extending loving-kindness towards allbeings,pondering the repulsivenessof thebody,andconsidering the inevitability ofdeath.Then, arousingthe confidence that one is walking the very road toNibbāna walked by all the enlightened ones of thepast, one should proceed forth on the path ofmeditationandstrivewithdiligenteffort.

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TableofContents

Titlepage 2ĀnāpānaSatiMeditationonBreathing 4TheBasicText 5ThePreliminariesofPractice 8TheEightSteps 11

(i)Counting 12(ii)Following 13(iii)Contactand(iv)Fixing 16(v)Observing—(viii)Retrospection 18

TheSevenStagesofPurification 19Conclusion 23

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