Relationship between In & Out Breathing (ana pana) and

postures (iriyapatha)

Question: Venerable Sir, different versions of the section on postures (iriyapatha pabba)

are available currently, according to different clarifications by different individuals. We

have no clear understanding of the section on postures to date. Could you elaborate the

beginning, the course of action to be followed, and the training received by a meditator by

pursuing this section ?.Also, what are your thoughts on the relationship between the practice

of in and out breathing and the section on postures?

Answer:

Your question calls for a clarification about the relationship between In and Out

breathing and the postures. Therefore, we need to review the stages from the beginning up

to the section on postures (iriyapatha papa). I would, therefore, touch on the following

main points for your understanding.

The only course of action of an individual who cultivates the mind is only to identify various deeds

When this individual hears a sound , he only becomes aware of the sound; when he perceives a smell he only becomes aware of it. No further action

is taken , other than becoming aware of each sense object. Further action

or inquiry is harmful to the individual. Inquisitiveness would lead one to

despair.

Inquisitiveness would result in attachment and aversion. This means that the potential to bring suffering could be eliminated by abandoning greed

(lobha) aversion (dosa).

In the Satipatthana Sutta, the section of postures (iriyapatha pabba) begins with, punaca param bhikkhave gacchanto va gacchamiti pajanati.

This is similar to the self-investigation carried out by the Buddha at the foot of the Bodhi tree after the enlightenment. The awakened One

remained sitting for one week, followed by walking for another week in

order to make sure whether his awakened mind is subjected to any change

as a result of these postures. The individual who is committed to the

mental development should also follow the same self-investigation.

So, a meditator has to ensure that his mental state is not adversely impacted by any sitting,

walking and sleeping posture. The Natural tendency for an individual is to feel pain, discomfort

as a result of any sensation. This pain or discomfort is caused by the defilements accompanied by

each sensation. Therefore, our main focus should be to maintain a state of mind devoid of any

defilement. This is the ideal exercise which trains our minds to interact with any physical and

mental activity without any defilement. This practice shows the significance of maintaining a

state of mind devoid of defilement. The instances where meditators practice mediatation

techniques like raising feet mindfully, placing feet mindfully etc would not bring any positive

results as these techniques are incorrect. What is most significant is to observe whether any

posture would have an impact on the tranquil state of mind cultivated through the

sensations produced by the in and out breathing practice. For instance, while walking, the

meditator has to observe the mind to see whether his tranquil mind which resulted from being

aware of the in and out breath, is disturbed by the action of walking. Every attempt should be

made to sustain this cultivated tranquil state of mind on every posture. The specific characteristic

of this state of mind is that it is devoid of attachment, aversion and delusion. The mind has

become tranquil and blissful. Further analyzing this point, the Buddha describes in the

Satipatthana Sutta, Yatha yatha va panassa kayo panihito hoti tatha tatha nam pajanati. In

terms of these instructions, a meditator watches each step while walking and observes what

happens to the mind at each step. Many things may happen while walking. One may step on

some waste matter; the feet may strike a stone; the feet may not have a firm grip on the ground

etc. The meditator has to observe the response of his mind at these incidents. He needs to make

sure that his mind is not associated with any attachment or aversion at these incidents.

I believe, now, that you have a good understanding of the relationship between the practice of in

and out breaths and the section on postures. When you observe the mind during the Anapana

practice, if you become aware only of your in and out breath, then, you come to the conclusion

that the mind is devoid of any defilements, as it is becoming aware of the present sensation

which is the in and out breath. What is needed at this stage is to carry on with each and every

posture in such a way that these bodily postures would not have any impact on the defilement-

free, tranquil state of mind cultivated through the anapana practice.

Our focus should be to accept any sense object without any discrimination and confine any sense

perception only to the point of identification. Do not let the sense perception go beyond the point

of identification so that the mind would remain tranquil at all times. When this stage is achieved,

the meditator is able to sustain the tranquil, concentrated mind (Samadhi) no matter what the

posture would be.

We need to remember that no one can reach Nibbana by engaging in posture practice like

mindfully raising feet, placing feet, bending feet, extending feet. We need to purify our minds of

the defilements which cause suffering from time immemorial. These defilements are what keeps

our minds from happiness, tranquility.

This is the way to train our minds to break free from suffering.