Hard is renunciation
Difficult is renunciation, difficult is it to delight therein. Difficult and painful is household life. Painful is association with those who are incompatible. Ill befalls a wayfarer (in Samsara). Therefore, be not a wayfarer be not a pursuer of ill. Pakinnaka Vagga. The Dhammapada

Meditation on full awareness of breathing

Dr. Ron Wijewantha

The Anapanasati sutta: The Anapanasati sutta is considered by many, as first and foremost in the field of mental training in Buddhism. In fact, it is the Buddha himself, who in recommending it as a complete method for attaining Nibbana, praised it as "the Noble abode (Ariya-vihara), the Divine abode (Brahma-vihara) and the Buddha-abode." (S.v. 326).

It is recorded in the Mahasaccaka sutta that the bodhisatta Gotama used "in and out breathing with mindfulness" as his meditation subject to reach and abide in the first jhana while yet in his infancy.

Certain ancient commentators also believe there is evidence in the Bhayabherava sutta (note 22, Mn 4), that he used this very same method to attain to one-pointedness of mind as the path leading to his Supreme Enlightenment.

In the present moment

It is interesting to note that the Buddha spoke the Anapanasati sutta or "sutta on full awareness of breathing," even before He spoke the much revered Satipatthana Sutta, - the sutta on the "Four Establishments of Mindfulness." These two suttas can be considered as complementing each other, and readers will find how fundamental they both are, in the practice of meditation leading a person finally to transcendence. In this practice the meditator remains aware of everything taking place in the body, feelings, mind, and objects of the mind in the present moment.

The suttas and commentaries show how fortuitous had been the occasion for the speaking of the Anapanasati sutta.

It appears that one early year in His ministry, when the rain retreat was over, the Buddha had commented to Ven. Sariputta how impressed he was with the manner in which senior bhikkhus were successfully teaching the less experienced bhikkhus to achieve varying degrees of success in entering the Ariya Path.

Ven. Sariputta had then respectfully suggested that perhaps the Buddha could consider extending the retreat by one more month, so that the bhikkhus in training could achieve even more success. The Buddha had accepted this suggestion, and on the uposatha day on the full-moon night of the Pavarana ceremony, had addressed the gathering of bhikkhus and bhikkhunis who had observed the retreat, and said: "Bhikkhus and bhikkhunis, I am content with your progress. My mind is content with this progress.

So arouse still more energy to attain the unattained, to achieve the unachieved, to realize the unrealized. I too shall await here in Savatthi for the Kattika full moon of the fourth month."

Anapanasathi sutta

When in due course the full-moon day of Kattika arrived, komudi flowers were in full-bloom everywhere. The komudi, is a white lotus, it blooms only at this time of the year, for it is sensitive to day-length.

In the evening of this full-moon day, the Buddha and the vast gathering of his disciples had sat beneath the radiant full moon. The delicate fragrance of lotus flowers drifted up from the lake and the Buddha looked out over the assembled Sangha and praised them for thier diligence. He then delivered the Anapanasati sutta.

The Anapanasati sutta with its sixteen exercises has been explained in numerous ways by various schools of thought. It will be first presented as explained in the Mahayana tradition. Commentators have, for convenience of understanding and comprehending this sutta, divided it into four tetrads of four exercises each. Each tetrad in turn refers to a different object of focus.

Thus the first tetrad refers to the body, the second to feelings, the third to the mind (citta) and the fourth to mind-objects, but all activities are under the umbrella of in-and-out breathing. The Mahayana version of the sutta is given primacy because of its simplicity, and especially the fact that it is easily comprehensible by persons who are yet novices in Buddhist bhavana, Besides, the explanation thereof is attributed to the Buddha himself.

Later in this essay, the sutta as contained in the Theravada Tripitaka (Mn 118), is also presented and discussed. Readers will nevertheless find that essentially there is little difference between the two in respect of the doctrinal contents. It is only in the interpretation thereof that they differ.

Besides, in the Theravada version, the exposition is bereft of commentary. Explanations and elucidations were left to others. Relatively recently, commentaries were written by many, including the renowned and revered Bhadantacariya Buddhagosa author of the Vissudhimagga, followed by numerous others.

The Mahayana version of the Anapanasati sutta

(For convenience of the reader, the Buddha word will be in regular type, whilst His step-wise explanation will be presented in italics).

"Bhikkhus and bhikkhunis, the method of 'the full awareness of breathing' if developed and practised continuously, will bring great rewards and advantages. It will also lead to success in practising the four establishments of mindfulness and the seven factors of awakening, which gives rise to understanding and liberation.

"And how, is mindfulness of breathing developed and cultivated, so that it is of great fruit and great benefit? Here a bhikkhu or bhikkhuni, goes to a place of solitude, sits down, having folded the legs crosswise, sets the body erect, and establishes mindfulness in front of him/her, ever mindful, practices as follows:

The first tetrad: breaths 1-4

(The first breath) 'Breathing in a long breath, I know I am breathing in a long breath. Breathing out a long breath, I know I am breathing out a long breath.'

(The second breath): 'Breathing in a short breath, I know I am breathing in a short breath. Breathing out a short breath, I know I am breathing out a short breath."

The first two breaths enable one to cut through forgetfulness and unnecessary thinking, at the same time giving rise to mindfulness, enabling one to encounter life in the present moment. Forgetfulness is the absence of mindfulness. Breathing with awareness enables one to return to oneself and to life.'

(The third breath) 'Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body.'

The third breath enables one to contemplate the body and be in direct contact with one's own body. Awareness of the whole body and awareness of every part of the body allows one to see the wondrous presence of your body and the process of birth and death unfolding in one's body". (Note: In the Theravada tradition the 'body' is considered not as the physical body but as the 'body' of the breath').

(The fourth breath): 'I am breathing in and making my whole body calm and at peace. I am breathing out and making my whole body calm and at peace.'

"The fourth breath helps one to realize calmness and peace in the body and arrive at a state in which mind, body and breath are one harmonious reality."

The second tetrad:

breaths 5-8

(The fifth breath.) "I am breathing in and feeling joyful, I am breathing out and feeling joyful.'

(The sixth breath): "I am breathing in and feeling happy. I am breathing out and feeling happy."

(The seventh breath): 'I am breathing in and am aware of the activities of the mind in me.

I am breathing out and am aware of the activities of the mind in me.'

(The eighth breath): 'I am breathing in and making the activities of the mind in me calm and at peace. I am breathing out and making the activities of the mind in me calm and at peace.'

'With these four breaths one crosses into the domain of feelings.

The fifth and sixth breaths create peace and joy that can nourish mind and body. Thanks to the cessation of a scattered and forgetful mind, one can return to oneself, and happiness and joy arises within oneself.

One dwells in the wonders of life, able to taste the peace and joy mindfulness brings. With this experience, one is able to transform neutral feelings into pleasant feelings. Thus the fifth and sixth breaths lead to pleasant feelings.

The seventh and eight breaths enables one to look deeply at all the feelings arising within oneself, whether they are pleasant, unpleasant or neutral do not matter. They enable one to make these feelings calm and at peace. The 'activities of the mind' mean the feelings.

When one is aware of one's feelings and can see deeply into their roots and nature, one can control them and make them calm and at peace, even the ones that are unpleasant thoughts, which arise from loba, dosa and moha (desire, anger and delusion).

The third tetrad. Breaths 9-12

(The ninth breath): 'I am breathing in and am aware of my mind. I am breathing out and am aware of my mind.'

(The tenth breath): 'I am breathing in and making my mind happy and at peace. I am breathing out and making my mind happy and at peace.'

(The eleventh breath): 'I am breathing in and concentrating the mind. I am breathing out and concentrating the mind.'

(The twelfth breath): 'I am breathing in and liberating my mind. I am breathing out and liberating the mind.'

With these four breaths one crosses into the third domain, which is the mind. The ninth breath enables one to recognize all states of the mind, such as perceptions, thinking, discrimination, happiness, sadness and doubt. One observes and recognizes these states in order to see deeply into the mind's activities.

When the mind's activities are observed and recognized, one is able to concentrate your mind, making it quiet and at peace. The tenth and eleventh breaths bring this about.

The twelfth breath enables one to release all obstacles of the mind. By illuminating ones mind in this manner, one can see the roots of all mental formations, and thus overcome all defilements.

The fourth tetrad:

breaths 13-16

(The thirteenth breath): 'I am breathing in and observing the impermanent nature of all dhammas. I am breathing out and observing the impermanent nature of all dhammas."

(The fourteenth breath): 'I am breathing in and observing the fading away of all dhamma.

I am breathing out and observing the fading away of all dhamma'.

(The fifteenth breath): 'I am breathing in and contemplating liberation (cessation), I am breathing out and contemplating liberation (cessation). (The sixteenth breath): 'I am breathing in and contemplating letting go. I am breathing out and contemplating letting go.'

"With these four breaths, one passes into the domain of the objects of the mind, and concentrate the mind in order to observe the true nature of all dhamma.'

Now with a concentrated mind one observes the true nature of all Dhammas. First is the observation of the impermanent nature of all dhamma.

Because all dhamma are impermanent, they must all fade away. When one clearly understands the impermanent and fading nature of all dhamma, one is no longer bound by the endless cycle of birth and death.

With this comprehension with insight, one can let go of all attachments and attain liberation. Letting go does not mean to runaway from life. On the contrary it means the letting go of craving and clinging so that one does not suffer from the endless cycle of births and deaths to which all dhamma are subject.

One lets go and attain liberation, one can live in peace and joy in the very midst of life, for there is no longer anything that can bind you.

So taught the Buddha, on how the four foundations of mindfulness are fulfilled by observing deeply, body, feelings, mind and objects of the mind, through the sixteen exercises of conscious breathing.

The Theravada version will be published next week.

The writer is a teacher of meditation in the USA

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Buddhism from the Net: Gentle ways to success at work

Tarthang Tulku

Energy: Energy is our most precious resource, for it is the means by which we transform our creative potential into meaningful action. Our bodies and minds are channels for this energy; they determine the nature of its expression. When we take full advantage of all the possibilities life has to offer, our minds, our hearts, and our energy work together harmoniously, opening us to the full richness of life, the deep enjoyment of experience.

When we are young, we have abundant energy. There is a vitality in our actions that can carry us through any task, allowing us to accomplish whatever we set out to do with ease. Yet because our energy comes so easily, we may not use it wisely. We direct it to our personal goals, and work well only at what we enjoy, holding our energy back from the more routine aspects of work and daily life.

We may think that when we avoid hard work, our lives will be more enjoyable; we want to save our time and energy for the things we prefer to do. We may not understand that success comes from effort and enthusiasm, that by avoiding work we let our energy go to waste and deprive ourselves of the possibility for growth. Life becomes like a stagnant pool instead of being a joyful ground for action.

What we waste in time and energy is gone forever, A part of our life is thrown away; we lose the vitality that comes from direct and full participation in anything we do. When we believe we have all the time in the world, we tend to move slowly, putting things off.

Though we could be moving dynamically through each day, we let ourselves float, taking it easy drifting from one thing to another. When we use our energy in this way, we seldom go deeply enough into anything to find real satisfaction; our motivation is too slack, and our attention too unfocused.

Wasting our time and energy leaves us feeling empty and unfulfilled. We look at what we have done, and see very little, for our unwillingness to embrace all or work prevents us from accomplishing truly meaningful goals. When old age approaches, we may find ourselves regretting our wasted years; having squandered our energy, we discover the loss too late to do anything about it. Time almost mysteriously takes our lives away, and we find that we have achieved few substantial results.

By observing our patterns at work, we can see the many ways in which we waste our energy. When we do not give our full effort to our work, we do not plan well, and we fall behind in our commitments. We grow anxious and tense, but instead of directing more energy to our work, we begin to daydream, allowing our minds to become even less focused on what we need to do. Our motivation to work is further weakened; we look for distractions, and often end up distracting those we work with.

As these patterns continue, others must work harder to compensate for us, and resentment builds up and leads to conflict; thus more energy is wasted.

Once we observe these patterns, we see that the quality of the energy we put into our work determines the benefits we will gain from it. Time and energy are resources that can help us accomplish any goal we wish; if we use these resources well, we can transform our lives. Therefore it is important for us to find the most effective use of our energy, and to take full advantage of easy moment of our working time.

You can begin by focusing on a simple task, becoming sensitive to how you use your energy. Honestly examine your motivation: are you working as well as you could? How are you using your energy? Are you able to concentrate clearly, or are you pulled away by distractions? When you finish what your doing, examine the results of your work: are you satisfied with what you have accomplished?

Did you complete the task quickly, or did it take longer than you had expected?

A routine task done with all of your energy will be more satisfying than a half-hearted involvement in a more demanding project. You will discover that what makes the difference in your work is the attitude with which you do it. As you become more effective in doing simple things well, you can improve your ability to plan and set wise goals, and you can carry out more complex goals with ease.

When we learn to use our energy wisely, patience and perseverance develop naturally. We persist in our efforts, not in a forced way, but with pleasure and true enjoyment. Each experience nourishes us; our awareness and clarity expand, and as our inner strength increases, we can do more than we ever thought possible.

Each day becomes a stage where we act on the vital interplay of our creative energy. Our lives become fresh, new, exciting; or work inspires itself, continually revealing new possibilities. We discover the natural creativity and intelligence of our inner being, expressed in the active qualities of time, of change, of growth.

The way we work represents our consciousness-it is the way we manifest our inner being. When we work with all our energy, the vigorous exercise of our minds and our bodies gives us strength, and whatever we do increases our inner awareness.

We begin to follow a healthy path, bringing vitality into all that we do. We touch levels of self-understanding which can sustain us. With our energy focused on worthwhile tasks, our lives become a time of fulfilment rather than of regret.

When we really care about ourselves, and approach our work with all of our energy and resolve, whatever we do will always contain joy and meaning.