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    Mindfulness of Breathing

    (ànàpànassati) 

    The Venerable Pa-Auk Tawya Sayadaw

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    CONTENT

    Intr oduction

    Places for Meditation

    Postur e for Meditation

    Breathing Mindfully

    The Fir st Set of Four

    Practising Samatha

    Three K inds of Nimitta

    The Five Jhana Factor s

    The Five Masteries

    The Four Jhanas

    The Requisites of Enlightenment in Tranquility

    Discer ning the Ob jects for Vipassana

    Discerning Ultimate Mater iality

    Discer ning Ultimate Mentality

    Discerning Dependent Or igination

    Pr actising Vipassana

    The Requisites of Enlightenment in Vipassana

    The Second Set of Four

    The Thir d Set of Four

    The Fourth Set of Four

    Path and Fr uition

    The R equisites of Enlightenment in Path and Fr uition

    Conclusion

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    4

    Mindfulness of Breathing

    (ànàpànassati) 

    Introduction

    Here we should like to explain very briefly how one meditates using mindfulness of breathing, in Pàli

    called ànàpànassati. Our explanation is based mainly on the `ânàpànassati Sutta' (`The Mindfulness of

    Breathing Sutta') of the Majjhima Nikàya (The Middle Length Discourses). There the Buddha

    explains why one should practise mindfulness of breathing.

    When, bhikkhus, mindfulness of breathing is developed and cultivated, it is of great fruit

    and great benefit.

    Then The Buddha explains how mindfulness of breathing is of great fruit and great benefit:

    When mindfulness of breathing is developed and cultivated, it fulfils the fourfoundations of mindfulness.

    When the four foundations of mindfulness are developed and cultivated, they fulfil the

    seven enlightenment factors.

    When the seven enlightenment factors are developed and cultivated, they fulfil True

    Knowledge and Liberation.

    Here, the Buddha explains that when ànàpànassati, (mindfulness of breathing) is developed and

    cultivated, the thirty-seven requisites of enlightenment (satta-timsabodhipakkhiyadhammà), are

    thereby also developed and cultivated.

    We shall now explain how it is done. We shall also explain how the thirty-seven requisites of

    enlightenment (satta-timsabodhipakkhiyadhammà), are thereby also developed and cultivated. We

    shall refer section by section to the `ânàpànassati Sutta'. Let us then take The Buddha's next

    explanation:

    Here, bhikkhus, a bhikkhu gone to the forest,

    or gone to the foot of a tree, or gone to a secluded place,

    sits down, having crossed his legs, set his body straight,

    having mindfulness established before him.

    He breathes in mindfully; he breathes out mindfully.

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    Places for Meditation

    The Buddha said the bhikkhu has gone to the forest, or gone to the foot of a tree, or gone to a

    secluded place. That refers to places suitable for practising ànàpànassati: quiet places. In such places,

    there is little noise and other distur-bance. That means one can easily calm one's mind down. But if

    there are no such places, one must simply ignore all noise and other disturbances. Then does any

     place become lik e a f or est, the f oot of a tr ee, or a secluded place, which means one can pr actise

    ànàpànassati anywhere.

    Posture for Meditation

    The Buddha said also the bhikk hu sits down, having crossed his legs, set his body straight. That

    r efer s to the  postur e most suita ble f or ànàpànassati. Although ànàpànassati  can and should be

     pr actised in ever y bodily postur e, sitting is usually the best postur e for developing dee p concentr ation.

    And in sitting, one must kee p one's  body naturally str aight: not too str aight and stif f, and not too

    r elaxed. A str aight and comf or ta ble sitting  postur e allows one to sit for a long time without

    developing tension or tir edness in the body.

    Breathing Mindfully

    The Buddha said also the  bhikk hu has mindfulness established before him, and, he breathes in

    mindfully, he breathes out mindfully. That refer s to ànàpànassati, mindfulness of breathing: beingmindf ul of the breath. To be mindf ul of the br eath is to pay attention to the breath as it goes in and out

    at one's nostrils or at one's upper lip. When br eathing in, one knows one is  br eathing in; when

     breathing out, one k nows one is br eathing out. That is how one br eathes in mindf ully, and br eathesout mindf ully.

    Whenever one's mind wander s, one brings it calmly back to the breath. One does not get upset whenone's mind wander s. And if one has trouble kee ping one's mind on the breath, one counts the br eaths:

      On one in-and-out breath, one counts 'one'.

      On the next in-and-out breath, one counts 'two'.

      On the next in-and-out breath, one counts 'three'.

      And so on, up to eight.

    One counts the breaths until one's mind settles down calmly with the br eath. Then one stops counting

    and is just mindful of the br eath.

    After this introductor y explanation, The Buddha continues with four sets of four ex planations.

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    The First Set of Four

    With the fir st set of four ex planations The Buddha ex plains:

    [1] When he [the bhikkhu] breathes in long, he understands:

    'I breathe in long.'

    When he breathes out long, he understands:

    'I breathe out long.'

    [2] When he breathes in short, he understands:

    'I breathe in short.'

    When he breathes out short, he understands:

    'I breathe out short.'

    [3]  'I shall breathe in experiencing the whole [ breath] body':

    thus he trains.

    'I shall breathe out experiencing the whole [breath] body':

    thus he trains.

    [4]  'I shall breathe in tranquillizing the body-formation':

    thus he trains.

    'I shall breathe out tranquillizing the body-formation':

    thus he trains.

    Her e, mindf ulness of  br eathing fulf ils  body-contemplation (ka yanupassana) , the fir st foundation of

    mindfulness. Her e, the Buddha ex plains it for attainment of the four ànàpànassati, which is samatha

    (tranquility meditation).

    Practising Samatha

    The Buddha said the bhikkhu br eathes in and out under standing that his br eath is long or shor t. As

    one's mindfulness of breathing develops, this comes natur ally: one comes natur ally to under stand thatone's breath is sometimes long, sometimes short. It is not important whether it is long or short; what

    is important is that one is calmly awar e that it is either long or short.

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    Then The Buddha said the bhikkhu breathes in and out ex periencing the whole body. By the whole

     body (  sabbaka ya ) , The Buddha means the whole  body of  br eath. This under standing also comesnatur ally. As one's mindf ulness of  br eathing develops further , one  becomes natur ally awar e of the

     beginning, middle, and end of each in-breath and each out- br eath as it passes by the nostr ils or at the

    upper lip. Here again, it is not important whether one's  br eath is long or short; what is impor tant is

    that one all the time knows the whole body of each in and out breath: that one k nows the whole body

    of br eath f r om beginning to middle to end.

    Lastly, The Buddha said the bhikkhu br eathes in and out tranquillizing the bodily formation. By the

     bodily formation (ka yasankhar a ) , The Buddha means the breath passing in and out through the nose.

    Tranquillizing the br eath also comes natur ally,  because as one's mindf ulness of  br eathing develo ps,

    one's breath becomes mor e and more subtle, mor e and more tranquil. So, all one does is to try all the

    time mindf ully to comprehend the subtle breath.

    If one is a ble in that way to be awar e of the su btle br eath f or a long time, say for two or three hour s,

    one's concentr ation will become even dee per than befor e. Eventually, one may ex perience the nimitta

    (sign of concentration).

    Three K inds of Nimitta

    To diff er ent meditator s the sign of concentr ation, the nimitta, may a p pear dif f er ently: it is because of

    their different  per ce ption of the br eath. To one the nimitta may a ppear as a mist, to another it mayap pear as smoke, to another as cotton wool, or simply as light, etc. In the  beginning, however , the

    nimitt a is usually gr ey: that is the parik amma-nimitt a (pr e par atory sign). Then, as one's concentration

    develops, it becomes white, which is the uggaha-nimitta (lear ning sign). And as one's concentr ation

    develo ps f urther , it becomes br ight and tr ans par ent, which is the pati bhaga-nimitta (counter  par t sign).The ana pana patibhaga-nimitta is the o bject of a bsor  ption concentr ation based on in-and-out br eath: it

    is the o bject of the ana pana jhanas.

    The Five Jhana Factors

    When the nimitta f ir st a p pear s, it comes and goes. But as one continues to be mindf ul of the br eath,

    one's concentr ation dee pens f urther , and the nimitta r emains for longer and longer . When the nimitta

     joins the br eath, and one's mind of itself f ixes onto the nimitta, one pays no longer attention to the

     br eath, only to the nimitta. Then, as one's concentr ation becomes dee per and dee per , so does thenimitta become br ighter and br ighter . That light is the light of wisdom (pannal oka ) .

    One continues to focus on the anapana patibhaga-nimitta f or longer and longer per iods. One may then

    ex perience a bsorption concentr ation. It will f ir st be the ana pana f irst jhana.

    Once one can maintain the fir st jhana f or a bout two or thr ee hour s, one may tr y to discer n the five

     jhana f actor s. Whenever one emer ges f rom jhana, one discer ns the ar ea in one's heart wher e the

     bhavanga-consciousness r ests: that is the heart-mater iality. The bhavanga-consciousness is bright and

    luminous, and look s lik e a mirror in the hear t: that is the mind-door . And when one discerns themind-door , one will see the ana pana-patibhaga-nimitta a p pear ther e. Then one discerns the f ive jhana

    factor s:

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    I)Initial a pplication ………………………........................... (vitakka):

    it a pplies one's attention onto the ana pana patibhaga-nimitta.

    2)Sustained a p plication………………………...................... (vicar a):

    it sustains one's attention on the ana pana patibhaga-nimitta.

    3)Rapture………………………............................................ ( piti):

    it likes and is rapturous a bout the ana pana patibhaga-nimitta.

    4)Bliss………………………................................................ (suk ha):

    it feels bliss at ex per iencing the ana pana patibhaga-nimitta.

    5)One pointedness. ………………………............................ (ekaggatta):

    it concentrates the mind into one point on the ana pana patibhaga-nimitta.

    Fir st one discerns the jhana factor s one by one, af terwards all five at once.

    The Five Masteries

     Next one develo ps the f ive master ies of the fir st jhana:

    1) Mastery in entering the f ir st jhana when one wants to.

    2) Master y in remaining in the f ir st jhana f or as long as one has deter mined.3)

     

    Master y in emer ging from the f ir st jhana at the determined time.

    4) Mastery in adverting one's attention to the factor s of the fir st jhana af ter one has emer ged f r om it.

    5) Master y in r eviewing the factor s of the f ir st jhana.

    The Four Jhanas

    Af ter that, to attain the ana pana second jhana, one r ef lects on the disadvantages of the fir st jhana and

    the advantages of the second jhana: the one is thr eatened by the near ness of the hindrances, and its

    f actor s are weakened by the gr ossness of the two factor s of initial and sustained a pplication, which

    the other does not have. And determining to r emove the two gr osser factor s, one concentr ates on theanapana patibhaga-nimitta again, to enter into jhana. Then one emer ges f r om that  jhana, and if one

    sees only thr ee  jhana f actors (r a pture,  bliss, and one-pointedness), it means one has successf ullyattained the ana pana second jhana. Then one develops the f ive master ies of that jhana.

    In the same way, one r emoves the f actor of r aptur e to attain the thir d jhana, which has only bliss and

    one- pointedness. And one r emoves the factor of bliss to attain the four th jhana, which has only one- pointedness and equanimity. One develo ps the f ive masteries for both jhanas.

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    As one pr ogresses thr ough the jhanas, one's breath becomes more and mor e tr anquil, mor e and more

    subtle. With the fourth  jhana, one's breath sto ps: that is how one f ully tr anquillizes the  bodilyfor mation.

    The Requisites of Enlightenment in Tranquility

    When one attains the four anapana  jhanas, one is  pr actising samatha (tr anquility meditation). Thatmeans one is actually develo ping the thir ty-seven r equisites of enlightenment including the sevenenlightenment factor s. How?

      To be mindf ul of the breath body, in the way we have explained, is body contem plation; to be

    mindf ul of the  jhana factor s of pleasant and neutr al f eelings is f eelings contem plation; to  be

    mindf ul of the exalted mind is mind  contemplation; and to  be mindf ul of things such as the

    ana pana patibhaga-nimitta and the jhana f actors is dhammas contemplation. That is to develop

    the f our f oundations of mindf ulness ( catt aro sat ipatt hana). 

      Further mor e, to mak e effort to remove unwholesome things such as the f ive hindrances (sensual

    desire, ill will, sloth and tor  por, restlessness and worry, and sce pticism); and to make effort todevelo p wholesome things such as the f ive controlling faculties (faith, energy, mindf ulness,

    concentration, and wisdom), the four ana pana jhanas etc. that is to develo p the four right efforts

    ( catt ar o samma ppadhana ) .

      Furthermore, to enter into jhana with either predominantly zeal, or pr edominantly effort, or mind,

    or investigation, is to develop the four bases of s piritual power ( cat t aro iddhipada).

      Furthermore, to have str ong faith in anapanassati; to make constant eff ort to concentr ate on the

    ana pana  patibhaga-nimitta; to  be mindf ul of the  patibhaga-nimitta; to concentrate on the

     patibhaga-nimitta; and to comprehend the  pati bhaga-nimitta, is to develop the five controlling

    faculties (panca ind riyani). To develo p them in this way, is also to develop the f ive  powers

    (panca balani).

      Fur thermore, to  be mindf ul of the anapana patibhaga-nimitta; to investigate the patibhaga-

    nimitta; to make constant effor t to focus on the patibhaga-nimitta; to be ra ptur ous upon focusing

    on the  patibhaga-nimitta; to tranquillize one's mind upon the  patibhaga-nimitta; to concentrate

    on the patibhaga-nimitta; and to look upon the patibhaga-nimitta with equanimity, is to develo p

    the seven enlightenment factor s (  sat ta boj jhanga ).

      Lastly, to understand the ana pana patibhaga-nimitta is R ight View; to ap ply one's mind to the

     patibhaga-nimitta is R ight Thought; to a bstain f rom wr ong s peech, wr ong action, and wr ong

    livelihood by having undertak en the  pr ece pts, is Right Speech, Right Action, and R ight

    Livelihood; to make effor t to concentrate on the patibhaga-nimitta is Right Effort; to be mindf ulof the patibhaga-nimitta is Right Mindf ulness; and to have  jhana is R ight Concentr ation. To

    develop those eight things is to cultivate the eight factors corres ponding to the No ble Eightfold

    Path (ar iyo atthangiko maggo): at this stage the f actors are only mundane.

    That is how to develop samatha using ana panassati (mindfulness of breathing) is to develo p all thirty-seven requisites of enlightenment including the seven enlightenment factor s.

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    Discerning the Objects f or Vipassana

    Having develo ped the four anapana jhanas, one is now able to practise vi passana.

    Because with the light of wisdom one has developed with ana panassati (mindfulness of br eathing),

    one is now a ble to discer n ultimate materiality, ultimate mentality, and their causes. They are the

    o bjects of Vi passana.

    Discerning Ultimate Materiality

    To discer n ultimate mater iality, one begins with four elements meditation (catudhatuvavatthana).

    That is, one discer ns the four elements in one's  body, including one's  br eath. One discerns the four

    elements by way of twelve character istics:

    Earth

    Element 

    Water

    Element 

    Fire

    Element 

    Wind

    Element

    1)  hardness

    2) 

    r oughness3)  heaviness

    4)  softness5)  smoothness

    6)  lightness

    7) f lowing

    8) 

    cohesion

    9)  heat

    10) 

    cold

    11)  supporting

    12) 

     pushing

    One discer ns these twelve character istics f irst in one part of one's body, and then in another . With

     pr actice, one will be a ble to discern all twelve character istics thr oughout one's  body quite quick ly:a bout two to three rounds a minute. Then, to develo p one's concentr ation further, one tak es an

    over view of the body to discer n each char acteristic in the body as a whole. With practice, one will bea ble to discer n all twelve char acteristics almost at once. And with yet f urther practice, one will then

     be a ble to discern the twelve char acteristics as  just the four elements: earth, water , fire, and wind.Then, as one's mindf ulness of and concentration on the four elements develo ps, one will  perceive

    one's body in differ ent ways. It will f ir st appear as a gr ey body, then as a white body, and then as a

    tr ans parent body like a block of ice. When one discerns the f our elements in that tr anspar ent body, itemits brilliant light, and then when one sees s pace element in it, it breaks into tiny particles that ar ise

    and pass away at gr eat s peed: they ar e in Pali called ru pa kalapas (cluster s of mater iality). But they

    are not ultimate mater iality.

    To discern ultimate materiality, one discer ns the four elements in single r u pa kala pas, one element

    af ter the other . After wards, one discerns the various kinds of der ived mater iality (upada rupa) : forexample, colour , odour , f lavour , and nutritive essence. Altogether one discerns and analyses twenty-

    eight ty pes of materiality. They ar e ultimate materiality, arising and passing away. Then one analyses

    the ultimate materiality of the external world: that of other beings, and that of inanimate things.

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    Discerning Ultimate Mentality

    Having discerned ultimate mater iality, one then discerns ultimate mentality. One begins with the four jhanas. One enter s into  jhana, and emerges. Then as before, one discer ns the ana pana  patibhaga-

    nimitta in the mind-door . And then one discer ns the  jhana cognitive- process's individual mental

    for mations. For example, one discerns the thir ty-four mental f ormations of the anapana f irst  jhana

    cognitive process:

    (l) consciousness

    (2) contact

    (3) feeling

    (4) perce ption

    (5) volition

    (6) one-pointedness

    (7) lif e-f aculty

    (8) attention

    (9) initial a p plication

    (10) sustained a pplication

    (11) decision

    (12) ef fort

    (13) rapture

    (14) desire

    (15) f aith

    (16) mindf ulness

    (17) shame of wr ongdoing

    (18) fear of wrongdoing

    (19) non-gr eed

    (20) non-hatred

    (21) neutrality of mind

    (22) tranquility of mental body

    (23) tranquility of consciousness

    (24) lightness of mental body

    (25) lightness of consciousness

    (26) mallea bility of mental body

    (27) mallea bility of consciousness

    (28) wieldiness of mental body

    (29) wieldiness of consciousness

    (30) pr of iciency of mental body

    (31) pr of iciency of consciousness

    (32) r ectitude of mental body

    (33) r ectitude of consciousness and

    (34) wisdom faculty

    One discerns these thirty-four mental formations systematically: one by one.

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    Fir st, one emer ges from the anapana f irst jhana, and discerns the mental formation consciousness of

    each of the jhana cognitive pr ocess's consciousness moments. Then again one enters the f irst jhana,again emerges, and now one discern both the mental formation consciousness as well as the mental

    formation contact. Then again one enter s the f irst jhana, again emer ges, and again discerns

    consciousness and contact, and now also feeling. In that way, one adds one mental for mation at a

    time, till one in the end is able to discern all thir ty-f our mental formations of the first jhana.

    In the same way one discerns the thirty-two mental formations of the second jhana; and the thirty-onemental for mations of the thir d and f our th jhanas. That is ultimate mentality, ar ising and passing away.

    The four anapana jhanas are fine-material realm cognitive pr ocesses, and they ar e only wholesome.But there are also other k inds of mentality. So one discer ns also the various mental formations of

    sensual r ealm cognitive-pr ocesses: of the eye-, ear -, nose-, tongue-, body-, and mind-door,

    wholesome and unwholesome. Afterwar ds, one discer ns the ultimate mentality of the external wor ld:

    that of other beings.

    When this stage of the meditation is complete, one will have done four things:

    1)  One will have discerned one's own ultimate mater iality (inter nally), and all other mater iality,

    externally.2)  One will have discerned ultimate mentality inter nally and exter nally.

    3)  One will have discerned ultimate mater iality and ultimate mentality together internally andexter nally. 

    4)  One will have distinguished ultimate mater iality and ultimate mentality internally and externallyto see that ther e is no self, no per son, and no being, but only materiality and mentality ar ising and

     passing away.

    When one has com pleted these four things, one will have attained the K nowledge of Def ining

    Mentality-Materiality (Namarupaparicchedanana).

    Discerning Dependent Origination

     Now one is able to discern dependent origination (paticcasamuppada). Gr adually r ecollecting one's

     past materiality and mentality, one is a ble to recollect the fir st moment of one's  pr esent lif e: at

    conce ption. Then one goes fur ther  back, to recollect the last moments of one's past life. There one

    goes along the continuity of mentality-mater iality,  backwards and forwar ds, to find the causes forone's pr esent r e birth.

    One's pr esent mentality-mater iality is the result of mainly five things.:

    1) Ignor ance ( avi jja): ignorantly  believing that there exists a real human being. 

    2) Cr aving ( t anha ): craving for that human being's lif e.

    3) Clinging (u padana ): clinging to that human being's life.

    4) Volitional formations (sankhara): the volitional f ormations responsible f or one's  present rebirth.When it is a human rebirth, the volitional formations ar e always wholesome.

    5) Existence of kamma ( kammabhava): the kammic force that produced one's present rebir th.

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    Having discerned these five main causes for one's  pr esent life, one then discerns the r elationship

     between the f ive  past causes and the present results. Then, in the same way, one discer ns therelationship between causes and r esults in more past lives, and in f uture lives. And systematically one

    discer ns all twelve links of dependent origination: ignor ance, f ormations, consciousness, mentality-

    mater iality, the six bases, contact, feeling, cr aving, clinging, coming into existence, birth, and ageing

    & death. One discer ns their causal relationship in past lives, the present life, and in f utur e lives.

    When one has discer ned the r elationshi p  between causes and results in this way, one will haveattained the The Knowledge of Apprehending the Condition (P accayapari ggahanana ) .

    Practising Vipassana

    With the two know ledges we just mentioned (the K nowledge of Defining Mentality-Materiality, and

    the Knowledge of Apprehending the Condition), one will have discerned ultimate materiality,ultimate mentality, and their causes. They ar e altogether called formations (sank hara). Formations ar e

    ultimate reality, which, as ex plained bef or e, is the o bject of vipassana. Based upon the two

    k nowledges, and using the light of the fourth anapana jhana, one now practises vipassana.

    Vi passana is to k now and see the true natur e of all formations. How to pr actise vi passana? One

    discer ns all the for mations that one discer ned befor e,  but this time, one contemplates them in thr eeways:

    1) K nowing and seeing for mations ar ise and pass away, one contem plates them as impermanent( anicca ).

    2) Knowing and seeing how for mations ar e o ppressed by ar ising and passing away, one contemplates

    them as suff ering (d uk k ha).

    3) K nowing and seeing that they  possess nothing  per manent, no eternal essence, one contemplatesthem as non-self ( anat t a ).

    Contemplating ultimate materiality, ultimate mentality and their causes in this way, again and again,

    one comes to understand that formations are nothing mor e than three things: impermanence, suffering,

    and non-self . That is their intrinsic natur e; their tr ue natur e. And contemplating ultimate r eality in this

    way, one attains higher and higher insight k nowledges (vipassana nana).

    As one's vi passana k nowledge increases, one contem plates also the vipassana know ledges

    themselves as imper manent, suffer ing, and non-self. That is called ref lective insight (pativipassana).A vi passana knowledge a p pear s in a mind-door cognitive process. In each such mind-door cognitive

     pr ocess ther e is a mind-door adver ting-consciousness and seven impulsions. Usually, each of the

    seven im pulsions comprises thir ty-four mental formations: the same as the thirty-f our mental

    f or mations we mentioned in connection with the anapana f ir st jhana.

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    The R equisites of Enlightenment in Vipassana

    When one uses ana panassati to pr actise vipassana (insight meditation), one is also cultivating the

    thir ty-seven r equisites of enlightenment including the seven enlightenment factors. How?

      To practise vi passana as we have explained is mindfully to contem plate the three characteristics of

    imper manence, suffer ing and non-self in four things: materiality, feelings, mind, and dhammas.That is to cultivate the four foundations of mindf ulness (cattaro sat i patthana).

      Fur thermore, to mak e effort to remove unwholesome things such as the per verted perceptions of

     permanence,  pleasur e, and self; and to make ef fort to develop wholesome things such as the

     per ce ptions of im permanence, suf fering, and non-self, to attain the vipassana knowledges, is tocultivate the f our r ight eff orts ( cattaro sammappad hana).

      Furthermor e, to pr actise vipassana with either pr edominantly zeal, or pr edominantly effor t, or mind,or investigation, is to cultivate the four bases of s pir itual power ( cattaro id dhipada) .

     

    Fur ther more, to have str ong f aith in vipassana (which is to have strong faith in the usef ulness ofk nowing and seeing that the tr ue nature of formations is imper manence, suffering and non-self); to

    make continuous eff or t to k now and see the true natur e of formations; to be mindf ul of their tr uenatur e; to concentrate on the tr ue nature of for mations; and to com prehend their tr ue nature, is to

    cultivate the five contr olling faculties (  panca indriyani). To cultivate them in this way is also to

    cultivate the five powers (panca balani ).

      Further more, to  be mindf ul of the true natur e of formations (their natur e of impermanence,

    suf f ering, and nor-self); to investigate their true nature; to make constant effor t to k now and see the

    true nature of for mations; to be rapturous at k nowing and seeing their true nature; to tranquillize

    one's mind upon the tr ue nature of for mations; to concentr ate upon their true nature; and to look

    u pon their tr ue nature with equanimity, is to cultivate the seven enlightenment f actor s (satta bo jjhanga).

      Lastly, r ightly to under stand the true natur e of for mations (their natur e of impermanence; suffer ing,

    and non-self) is Right View; to apply one's mind to the tr ue nature of for mations is R ight Thought;

    to abstain from wr ong speech, wrong action, and wrong livelihood by having undertaken the

     pr ece pts is Right Speech, R ight Action, and Right Livelihood; to make effort to k now and see thetr ue natur e of formations is Right Effort; to be mindful of their tr ue natur e is R ight Mindf ulness;

    and to concentr ate on the true nature of for mations is Right Concentration. To cultivate those eight

    things is to cultivate the eight factors corresponding to the  No ble Eightfold Path ( ariyo

    att han g ikomaggo ): at this stage they ar e only mundane.

    That is how to cultivate vipassana using anapanassati (mindf ulness of br eathing) is to develop all

    thir ty-seven r equisites of enlightenment including the seven enlightenment factor s. That was the firstset of ex planations in the 'Anapanassati Sutta' .

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    The Second Set of Four

    The second set of ex planations by The Buddha are:

    [1] 'I shall breathe in experiencing rapture': thus he trains;

    'I shall breathe out experiencing rapture': thus he trains.

    [2] 'I shall breathe in experiencing bliss': thus he trains;

    'I shall breathe out experiencing bliss': thus he trains.

    [3] 'I shall breathe in experiencing the mental f ormation': thus he trains;

    'I shall breathe out experiencing the mental f ormation': thus he trains.

    [4] 'I shall breathe in tranquillizing the mental formation': thus he trains;

    'I shall breathe out tranquillizing the mental formation': thus he trains.

    Her e, mindfulness of  breathing f ulfils feelings-contemplation ( vedananupa s sana ) , the second

    foundation of mindfulness. It is both samatha and vipassana meditation.

    1) The Buddha said the bhik k hu br eathes in and out ex periencing ra pture (pit i ). Ra pture is one of the

     jhana f actors of the f irst and second jhana. So one enter s those two  jhanas, emerges, and

    emphasizing ra ptur e, one discer ns their mental for mations, and contemplates them as imper manent,suff ering and non-self . That vipassana knowledge will then also be associated with r aptur e. It is a

    law of natur e that when there is r a ptur e in the o bject of vipassana, ther e is also r aptur e in the

    vipassana knowledge. That is how one br eathes in and out exper iencing r a pture.

    2) Then The Buddha said the bhikk hu br eathes in and out ex per iencing bliss (suk ha ). Bliss is one of

    the  jhana factors of the fir st, second, and third jhana. So, as  before, one discerns the mental

    f ormations of those thr ee jhanas (now emphasizing bliss), and contemplates them as impermanent,suffering, and non-self . Her e, one's vi passana k nowledge will be associated with bliss. That is how

    one breathes in and out ex periencing bliss.

    3) Then The Buddha said the  bhikk hu breathes in and out ex per iencing the mental f or mation. By

    mental for mation ( citta sankharo ) , He means her e  per ce ption (sanna ) and feeling ( vedana ).Per ce ption and feeling ar e associated with all four jhanas. So, as  befor e, one discer ns the mental

    formations of the four jhanas (now em phasizing per ce ption and feeling), and contemplates them as

    impermanent, suffering and non-self . That is how one br eathes in and out exper iencing the mental

    formation.

    4) 

    Lastly, The Buddha said the  bhikk hu breathes in and out tr anquillizing the mental formation:tr anquillizing  per ce ption and f eeling. One does that automatically when one enters the fouranapana  jhanas in succession. Why is that? Because the higher the  jhana, the mor e tr anquil

     per ception and feeling. So, her e again, discerning the incr easingly tr anquil mental formations of

    the four jhanas, and contemplating them as impermanent, suff er ing, and non-self , one's vi passana

    k nowledge will also be increasingly tr anquil. That is how one br eathes in and out tranquillizing themental for mation.

    We have now explained the second set of instr uctions given by The Buddha in the '  Anapana ssat iS utta'.

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    The Third Set of Four

    The thir d set of instr uctions by The Buddha ar e:

    [1] 'I shall breathe in experiencing the mind': thus he trains;

    'I shall breathe out experiencing the mind': thus he trains.

    [2] 'I shall breathe in gladdening the mind': thus he trains;

    'I shall breathe out gladdening the mind': thus he trains.

    [3] 'I shall breathe in concentrating the mind': thus he trains;

    'I shall breathe out concentrating the mind': thus he trains.

    [4] 'I shall breathe in liberating the mind': thus he trains:

    'I shall breathe out liberating the mind': thus he trains.

    Her e, mindfulness of  br eathing fulf ils mind-contem plation ( cit tanu passana ) , the third foundation of

    mindf ulness. Her e too, it is both samatha and vipassana meditation.

    I) The Buddha said the bhikkhu br eathes in and out ex per iencing the mind. When one a bides in any

    of the four ana pana  jhanas, one's mind is f ocussed on the ana pana- patibhaga-nimitta with

    mindfulness and compr ehension. That is how one  br eathes in and out ex periencing the mind insamatha. Emer ging f r om jhana, and emphasizing the mind, one then contem plates its mental

    for mations as impermanent, suf f ering, and non-self . That is how one  br eathes in and out

    ex periencing the mind in vipassana.

    2) Then The Buddha said the bhik k hu br eathes in and out gladdening the mind. Gladdening the mind

    is the same as r a ptur e, and as ex plained bef or e, r a ptur e is one of the jhana f actor s of the fir st and

    second jhanas: that is how one  br eathes in and out gladdening the mind in samatha when onea bides in any of the two ana pana jhanas. Emer ging f rom one of the two jhanas, and emphasizing

    r a pture, one then contemplates its mental formations as impermanent, suf f ering, and non-self . Thatis how one br eathes in and out gladdening the mind in vipassana.

    3) Then The Buddha said the bhik k hu breathes in and out concentr ating the mind. All jhanas have thef actor one- pointedness: it mak es one's mind concentr ate on the patibhaga-nimitta. That is how one

     breathes in and out concentr ating the mind in samatha. Emer ging fr om jhana, and emphasizing

    one- pointedness, one then contemplates its mental f ormations as impermanent, suff ering, and non-

    self . Doing so, one's mind concentr ates on any of the thr ee char acter istics. That is how one br eathesin and out concentr ating the mind in vipassana.

    4) Lastly, The Buddha said the bhikkhu br eathes in and out liberating the mind. In the f ir st jhana,one's mind is liber ated from the f ive hindr ances; in the second jhana, one's mind is liber ated f rom

    initial- and sustained a pplication; in the thir d jhana, one's mind is liberated from rapture; and in the

    fourth jhana, one's mind is liber ated from bliss. That is how one br eathes in and out liber ating themind in samatha. Emer ging from any of the four jhanas, one contemplates its mental f ormations as

    impermanent, suffering, and non-self . In doing so, one's mind is liberated f r om the  perverted

     per ce ptions of permanence, pleasur e, and self . That is how one breathes in and out liberating themind in vipassana.

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    We have now ex plained the third set of instructions given by The Buddha in the 'Anapanassati Sut ta'.

    The Fourth Set of Four

    The fourth set of instructions by The Buddha are:

    [I] 'I shall breathe in contemplating impermanence': thus he trains;'I shall breathe out contemplating impermanence': thus he trains.

    [2] '1 shall breathe in contemplating fading away': thus he trains;

    'I shall breathe out contemplating fading away': thus he trains.

    [3] 'I shall breathe in contemplating cessation': thus he trains;

    'I shall breathe out contemplating cessation': thus he trains.

    [4] 'I shall breathe in contemplating relinquishment': thus he trains;

    'I shall breathe out contemplating relinquishment': thus he trains.

    Here, mindfulness of  breathing f ulfils dhammas contemplation (dhammanupa ssana ) , the fourth

    foundation of mindfulness. Her e, it is only vipassana meditation.

    1) The Buddha said the bhik k hu br eathes in and out contemplating impermanence. One emer ges f r om

    any of the four anapana jhanas, and discer ns the arising and passing away of ultimate materiality,

    ultimate mentality and their causes, and contemplates them as impermanent. That is how one

     br eathes in and out contemplating impermanence.

    2) Then The Buddha said the bhik khu br eathes in and out contemplating fading away. Ther e are twok inds of fading away: f ading away as destr uction and a bsolute fading away. Fading away as

    destruction is the momentary destruction of f or mations. A bsolute f ading away is  Ni bbana. Whenone's vipassana knowledge has  become shar  p, one contemplates the momentary passing away of

    formations as imper manent, suffering, and non-self . That is how one br eathes in and outcontemplating the fading away of formation as destruction. When one attains a  No ble Path and

     No ble Fruition, one r ealizes the absolute fading away, Ni bbana. That is how one breathes in and

    out contemplating the fading away of f ormations as a bsolute fading away.

    3) Then The Buddha said the  bhikkhu br eathes in and out contemplating cessation. As with f ading

    away, contemplating cessation means either that one breathes in and out contemplating the

    momentary cessation of f or mations as impermanent, suffer ing and non-self , or it means one br eathes in and out contemplating the absolute cessation of f ormations,  Nibbana.

    4) Lastly, The Buddha said the bhikkhu breathes in and out contemplating relinquishment.R elinquishment is also of two kinds: relinquishment as giving up and relinquishment as entering

    into Nibbana. When, in develo ping vipassana meditation, one attains to the K nowledge of

    Dissolution (bhanganana), one's perception of impermanence is very str ong and suspends conceit;

    one's  per ce ption of suffering sus pends attachment; and one's  per ce ption of non-self sus pendswrong view. That is how one  breathes in and out contemplating r elinquishment as giving up

    defilements. Doing so, however , one is at the same time contemplating relinquishment as enter ing

    into Nibbana, because one's vipassana k nowledge inclines the mind towar ds Nibbana.

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    Then, when one's vipassana knowledge matures, and one r ealizes  Nibbana, one's Path Knowledge

    gives up defilements completely, and enter s into the Nibbana by making it as its o bject. That is how,again, one br eathes in and out contemplating relinquishment.

    We have now ex plained the fourth set of instructions given by The Buddha in the '  Anapanassati S ut t a'.

    Path and Fruition

    To r ealize Nibbana is also to realize the Four Noble Truths. How?

    1) Ultimate mater iality and ultimate mentality, the f ive aggregates, are the First No ble Truth: the

     No ble Truth of Suffer ing (  Dukkhasacca ).

    2) The causes f or ultimate materiality and mentality, their de pendent origination, is the Second No ble

    Truth: the Noble Tr uth of the Origin of Suff er ing (Samudayasacca ).

    3) 

     Nibbana is the Thir d No ble Truth: the No ble Truth of the Cessation of Suffering (Nirodha sacca ).

    4) The Noble Eightfold Path that is the Path K nowledge is the Four th No ble Truth: the No ble Tr uth ofthe Path ( maggasacca ).

    Af ter the arising of the  path consciousness that tak es the  Nibbana o bject, two or thr ee f ruitionconsciousnesses arise that also tak e the Nibbana o bject. Then has one realized the Four No ble Truths,

    and the first stage of enlightenment, str eam-entr y (  sota patt i). And as one continues to  pr actise

    vipassana based on ana panassati, one may attain the higher stages of enlightenment. Eventually, one

    destr oys all def ilements and become an arahant, a Worthy One, a Perfect One.

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    The Requisites of Enlightenment in Path and Fruition

    When one attains the Path and Fruition Knowledges, and r ealizes Nibbana, one is also developing and

    cultivating the thirty-seven constituents of enlightenment including the seven enlightenment f actors.

    How?

     

    One's Path Knowledge destroys the delusion that concealed the true nature of the body, of f eelings,of mind, and of dhammas. That is to develo p and cultivate the four f oundations of mindfulness(cattaro satipatthana).

      Furthermor e, one's Path Knowledge removes defilements (which ar e unwholesome things), and

    develops the Path Dhammas that r ealize Nibbana (which are wholesome things). That is to develo pand cultivate the f our right ef forts (cattaro samma ppadhana).

      Fur thermor e, the f irst time one's Path and Fr uition Knowledges ar ise, and whenever one later enter sinto the Fruition attainment, one's Fruition K nowledges ar e associated with either  pr edominantly

    zeal, or predominantly effor t, or mind, or investigation. That is to develo p and cultivate the four

     bases of s piritual power ( cattaro idd hipada).

      Fur thermor e, when one attains the first No ble Path, one becomes f ully conf ident that The Buddha

    was fully enlightened, that Nibbana exists, and that there exists a No ble Sangha, disci ples of The

    Buddha. In other words, when one attains the  No ble Path, one gains unshakea ble faith in The

    Buddha, Dhamma and Sangha. And one will have made ef for t to r ealize Nibbana; one is mindful of

     Ni bbana; one is concentrated upon Nibbana; and one compr ehends Nibbana. That is to develo p andcultivate the five contr olling faculties (  panca ind r iyani). To develop and cultivate them in this way

    is also to develo p and cultivate the f ive power s (panca balani ).

      Fur thermor e, to be mindf ul of Nibbana; to investigate Nibbana; to mak e ef f ort to r ealize Nibbana;

    to be r a ptur ous upon r ealizing  Nibbana; to tr anquillize one's mind u pon Nibbana; to concentr ateupon Nibbana; and to look upon Nibbana with equanimity, is to develo p and cultivate the seven

    enlightenment factors (sat ta bo jjhanga ).

      Lastly, to under stand Nibbana is Right View; to a pply one's mind to  Nibbana is R ight Thought;with one's Path K nowledge to destroy all the def ilements that cause wr ong speech, wrong action,

    and wr ong livelihood means one's r ealization of Nibbana is associated with Right S peech, RightAction, and Right Livelihood; to make ef for t to realize Ni bbana is Right Effort; to be mindful of

     Nibbana is Right Mindf ulness; and lastly, to concentrate on Nibbana means one has attained either

    the f ir st jhana or a higher jhana with Nibbana as o bject, which is No ble Right Concentr ation. To

    develop and cultivate those eight things is to develo p and cultivate the No ble Eightfold Path ( ar iyo

    att hangik o maggo ): now the factor s ar e supr amundane, which means they ar e No ble.

    That is how to develo p and cultivate ana panassati (mindfulness of br eathing) is to develo p a1l thir ty-seven r equisites of enlightenment including the seven enlightenment factors.

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    Conclusion

    In this talk we ex plained how one develo ps ana panassati, up to the attainment of ar ahantship. Fir st

    one develo ps the thirty-seven requisites of enlightenment with samatha meditation: they ar e mundane,

    having the paribhaga nimitta as o bject. The samatha meditation gives one the light of wisdom, whichena bles one to cultivate the thir ty-seven requisites of enlightenment with vipassana meditation: they

    are mundane, having f or mations as o bject. The samatha and vipassana r equisites of enlightenmentthen enable one to develop and cultivate the thirty-seven r equisites of enlightenment with the PathK nowledge: they are supr amundane, having Nibbana as object. That is what The Buddha was

    r eferr ing to, when He in the beginning of the 'Anapanassati Sutta' said:

    When, bhikkhus, mindf ulness of breathing is developed and cultivated,

    it is of great f ruit and great benefit.

    If we practise anapanassati (mindf ulness of br eathing) according to The Buddha's instructions, we ar e

    sure to rea p gr eat f ruit and great benefit. That is what The Buddha was r efer ring to when He said:

    When mindfulness of breathing is developed and cultivated,it fulfils the four foundations of mindfulness.

    When the four foundations of mindfulness are developed and cultivated,

    they fulfil the seven enlightenment factors.

    When the seven enlightenment factors are developed and cultivated,

    they fulfil True Knowledge and Liberation.

    Tr ue Knowledge and Liber ation is to realize Nibbana, the Unformed Element.

    The Buddha ex plains that it is the Deathless, and the Supreme Ha ppiness.

    May you all attain the Supreme Happiness, the highest in the Buddha's teaching: for your own gr eat benefit, and for the gr eat benef it of all beings.

    I dam me punnam Nibbanassa paccayo hotu.

    May this meri t be a contr ibuting cause for the reali sation of Nibbana.

    THIS IS A GIFT OF DHAMMA. STRICTLY NOT FOR SALE.

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    Other Books / Talks by Pa Auk Sayadaw

    at

    www.what-Buddha-taught.net 

    English Language

    1. 

    Books

      An Introduction to Ānāpānasati   Daily Chants 

      How to Make an End to Suffering 

      5 Aggregates

    -Rupakkhanda -Vedanakkhanda 

    -Sannakkhanda 

    -Sankharakkhanda -Vinnanakkhanda 

      Knowing and Seeing - pdf

      Mindfulness of Breathing & Four Elements Meditation 

      Paticcasamuppada 

      - Nama Kammatthana 

      -Vipassana Kammatthana 

      Teaching and Training 

      The Chariot to Nibbana - Part I 

      The Chariot to Nibbana - Part II 

      The Practice which Leads to Nibbana - Part 1 

     

    -Asammoha Sampajañña-Nana   -Udayabbaya-Nana 

      The Workings of Kamma 

      Towards Eternal Peace 

      Mental Factors

    -Wholesome Mental Factors 

    -Unwholesome Mental Factors 

    2.  mp3

      http://www.what-buddha-taught.net/Pa_Auk_mp3/Talks.htm 

    Chinese Language

    1.  mp3

      http://www.what-buddha-taught.net/Chinese/Pa_Auk/index.htm 

    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