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Anapanasati (Mindfulness of Breathing)

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Anapanasati (Mindfulness of Breathing) AnapanasatiAnapanasati (Mindfulness of Breathing) Buddhadasa Bhikkhu Translated by Bhikkhu Nagasena HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. ânàpànasati (Mindfulness of Breathing) Buddhadàsa Bhikkhu Tr anslated from the Thai Version By Bhikkhu Nàgasena Original Title: © Copyright 1976 by Puran Singh Published By Sublime Life Mission 5/1–2 Adsadang Road, Bangkok, Thailand. First Edition 1980 Vol. i, ii, iii October 2523/1980 Preface Several supporters of the Dhammadàna Foundation have co-operated in their own ways, according to their capacities and capabilities, in bringing out this English version of ânàpànasati-bhàvanà. To all of them, I express my Anumodanà, hearty appreciation, both personally and on behalf of the Foundation. The term “ânàpànasati” does not mean, as is gener- ally interpreted, mindfulness established on in and out breathing. Actually it means mindfulness estab- lished on an object all the time with each in and out breath: Initially one establishes mindfulness on the breathing itself, then on different kinds of feeling, different states of mind, then the characteristic of impermanence… and finally on relinquishment, which is the ultimate objective of the practice. The method of practising ânàpànasati, as explained in the ânàpànasati-sutta of the Majjhima Nikàya, is complete in itself. One can understand and practise this method comparatively more easily than the iv methods found in other suttas. In comparison, this particular method is certainly designed more subtly and thoroughly in line with the four Foundations of Mindfulness (Satipaññhàna — in the real sense of the word). As soon as this method of ânàpànasati has been practised completely with all the sixteen steps or stages, the four Satipaññhanas are fulfilled in themselves. These being fulfilled, the seven Factors of Enlightenment are perfected automatically or without one’s conscious efforts; and thus Clear- vision and Deliverance are perfected of their own accords, in a natural way. It is hoped that the readers will try to study this method closely with all its details, practise thor- oughly and carefully, and achieve satisfactory results. Buddhadàsa Indapa¤¤o Mokkhabalàràma, Chaiya. March 20, 2514 v Introduction For the first time in the English language a compre- hensive manual of Buddhist meditation known as ânàpànasati (the development of mindfulness of breathing) is available. Although this manual is primarily intended for the benefit of monks, it will greatly assist laymen, too, who wish to undertake a course of meditation but who do not have the guidance of a teacher. Originally published in Thai, this manual is one of the major works of the Ven. Buddhadàsa Bhikkhu and delivered in 1959 in the form of a series of lec- tures to monks of Suanmokkha Monastery, Chaiya, Thailand. Ven. Buddhadàsa Bhikkhu, a major voice in the Buddhist world, is an accepted master of Buddhist meditation. In constructive positive language, the manual guides the meditator through the 16 steps of ânàpànasati. Every difficulty that the meditator is vi liable to face as well as the benefits of practice is ex- amined at length. All that remains is for the aspirant to the noble path to get on with the job. The late Mr. Sathian Bodhinanda, a noted lecturer in Buddhist studies at Mahamakut University, Bangkok, regarded the manual as the best of the hundreds of works of the Ven. Buddhadàsa Bhikkhu. Innumerable difficulties were faced in the transla- tion since the structure of the Thai language is based on feeling with an undercurrent of warm expression — something difficult to convey in the English language. However the translated version has been examined for clarity on several occasions and the translator trusts that some difficult passages will not appear obscure. The absolute newcomer to meditation may be a little baffled or overcome by the opening section of the manual. This should not deter him. He should en- vii deavour to follow to the letter the system of practice as explained by Ven. Buddhadàsa Bhikkhu. To some degree the rhythm of the Thai version has been lost in translation leaving as it were a black and white version of a colour film. This was un- avoidable. The translator reiterates again that readers should use this manual for the express purpose it was intended — for practice. Finally, I must express my deep thanks to Upasaka Virote Siriat of the Sublime Life Mission, who has borne the burden of the publication of this book. This volume covers the first four steps or stages of ânàpànasati, the remaining steps will be published soon. Bhikkhu Nàgasena Wat Benchamabopit (The Marble Temple) Bangkok. March 1, 2514/1971 viii Foreword The Venerable Bhikkhu Nàgasena has asked me to write a short foreword to his English translation of this worthy book. To my mind, the practice of ânàpànasati (Mind- fulness of Breathing), apart from being a way of Buddhist meditation, is a very helpful and neces- sary means of building strength of mind and body to face the difficulties and problems of a working life in this confused modern world of ours. I have practised this method of meditation for years, and feel that it is really worthy of the endeavours of all. Briefly, the practice of ânàpànasati helps me to work well and to win in all the confrontations I face; it is really for the lay-man — the simple man-in-the- street. The author of this treatise is no less a personage than the Most Venerable Buddhadàsa Bhikkhu, a great thinker of the east, whom I respect as my teacher. ix The translator is a well-known scholar and has done an admirable job. I hope that this book will be read, known, and practised widely around the world. In this way it will contribute to world Peace. Professor Sanya Dharmasakti President, Buddhist Association of Thailand. President, Privy Council of H. M. The King of Thailand. Former Prime Minister of Thailand. Vice President, World Fellowship of Buddhists. Bangkok, April 21, 1976. x Contents Preface . iv Introduction . vi For e wor d . ix Contents . xi Chapter i Preliminaries . 14 Chapter ii Environment . 49 Chapter iii Theoretical Background . 75 Chapter iv ânàpànasati : Stages i To iv . 103 Stage i . 104 Stage ii . 117 Stage iii . 120 Stage iv . 131 xi Chapter v Eight Steps To Absorption . 140 Chapter vi Obstacles To Absorption . 165 Chapter vii Hindr ances & Jhàna Factors . 193 Chapter viii Progress Towards Absorption . 216 Chapter ix Attainment Of Absorption . 261 Chapter x The Four Absorptions . 289 Chapter xi Five Kinds Of Mastery . 304 Chapter xii Summary Of Stages i To iv . 318 xii Chapter xiii The Second Tetr ad . 321 Stage v . 322 Chapter xiv Stage vi . 423 Stage vii . 432 Stage vii . 445 Chapter xv The Third Tetrad . 454 Stage ix . 454 Stage x . 466 Stage xi . 478 Stage xii . 495 Chapter xvi The Fourth Tetr ad . 524 Stage xiii . 528 xiii Chapter i Preliminaries Let it be said from the beginning: a strict moral dis- cipline must be kept to make progress in meditation. Moral discipline can be summed up under four headings: (1) Restraint in accordance with the Disciplinary Code (pàñimokkha) and the additional minor rules; (2) Restraint of the senses, that is, not reacting, neither liking nor disliking, when there is contact between any of the six sense organs (eye, ear, nose, tongue, body, and mind) and its object (form, sound, and so on); (3) Purity of livelihood, which means earning one’s living in a way beyond reproach; 14 (4) Morality with regard to the Four Requisites, which means making use of the Four Requi- sites (clothing, food, dwelling, and medicine) with mindfulness and wise discrimination. Although this account of morality under four head- ings is not found until well after the Buddha’s time, it is not out of keeping with the spirit of his teaching and can well be made use of as a guide to practice. The meditator should grasp the spirit of moral disci- pline. Though the monk cannot memorize all the major rules of the Pàñimokkha, let alone the details of the various minor rules, if he grasps the spirit of the moral practice and keeps to it, he is very well established in morality. Herein lies the significance of the moral practice. The essence of the ascetic discipline consists in con- tentment with the means of supporting life, that is, the Four Requisites, and unlimited endurance in practising. Here is an illustration of contentment with respect to food: Food is to be got in simple way, which for a bhikkhu means going out to receive alms. On his alms-round 15 the bhikkhu must not select houses where he ex- pects to get better food, but must go from house to house without missing any. He should eat from one vessel only, take food only once a day, not eat food received after he has begun eating, and so on. But he should not take into account only the rules of conduct actually prescribed. Any mode of conduct that results in less trouble and involvement and conduces to progress in the practice ought to be adopted. As to clothing, the bhikkhu is advised to make his robes out of cloth that is of no use to others, which means collecting discarded cloth and making what are called Rag-Robes. In addition to his usual three robes a bhikkhu is allowed one other piece of cloth for bathing during the rainy season. If he lacks this bathing cloth, he may bathe without it — an example of contentment with regard to clothing. As to dwelling, a bhikkhu is supposed to live in a for- est, in the open air, at the foot of a tree, in a grave- yard, or if need be — as, for instance, during the rainy season — in any other place offered.
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