The Sixteen Steps of ‘Ānāpānasati"Are A Perfect Buddhism

      

Lotus four

     Upon consideration, we will come to realise that when all the sixteen steps of ‘Ānāpānasati’ are being successfully practised to the end, the meditation only helps to reveal Buddhism in its perfect form. lt shows clearly the various steps of practise and the fruit of the practise. To reveal and to have the involvement of moral codes (sila), mental concentration (samādhi) and wisdom (patñña) is not sufficient to achieve perfection for it is only the practice or the cause. It is only through the implementation of ‘Ānāpānasati’ that both the practice and the fruit are being revealed.

     Even if Buddhism is revealed through the Noble Eightfold Path, it is still not perfect because it has not revealed the fruit even in the least. It merely shows the cause or the practice : sammādiṭṭhi (Right View), sammāsaṅkappa (Right Thought), sammāvācā (Right Speech), sammā—kammanta (Right Action), sammā-ajiva (Right Livelihood), sammā-vāyāma (Right Effort), sammāsati (Right Mindfulness) and sammā-samādhi (Right Concentration). The Eightfold Path ends here. lt does not reveal about the fruit of the practice. It is only through the Ten Sammatta or the Ten Right States that perfection is achieved. Here two more factors are being added to the existing Eightfold Path. They are ‘sammāñāna’ or the Right Insight and ‘sammā-vimutti’ the Right Liberation or the Right Deliverance. The whole of ‘Ānāpānasati’ reveals the Ten Sammatta or the Ten Right States which lead to true liberation. It is Buddhism in its perfection, in both causes or practice and fruit or result.


Lotus four

     When the Buddha talked about the whole system of the Buddhist religion as a device for the extinguishing of suffering, he would talk about the Ten Sammatta or the Ten Right States.

     Cornparatively speaking, it can be said that the first of the Noble Eightfold Path or the first state of the Ten Right States is the most significant of all the factors. To have ‘Right View’ is to have its effect covering all of the ‘Ānāpānasati’ practice. Though ‘sammā—diṭṭhi’ is only the first of the Eightfold Path, it has much to do with the practice of ‘Ānāpānasati’ throughout the whole process. If the practice is not perfect, it only shows that ‘sammā—diṭṭhi’ has not yet been fully and perfectly applied.

     Therefore in order to be free from suffering, one needs to practise to perfection all the four parts of ‘Ānāpānasati’ from both the Dhammic point of view and also that of the practical and fruitful aspects of the practice. All the three aspects of Buddhism : the doctrinal study (pariyatti), the practice (paṭipatti) and the attainment (paṭivedha) are to be found in all the sixteen steps of ‘Ānāpānasati’ practice.

Structural Form of ‘Ānāpānasati’

     Now we come to consider about the structural form of all the four parts of ‘Ānāpānasati’. ln other words, we are to examine the ‘technical’ aspects of it. We will come to realise that all the four parts each of which consists of four steps, are very ‘technical’ indeed, and that for ‘Ānāpānasati’ to work well, all these four parts or sixteen steps are absolutely necessary; there is not to be a step extra or a step less. In addition all the steps of practice have to be carried out in their sequential order as are required for the smooth functioning of ‘Ānāpānasati’ and no alteration is to be made. As you proceed to learn, you will know by yourself that it works by no other technique except that of its own, just like in technology which functions well only when the right technical skill is being applied. However, this is a matter of the mind - it is the ‘technology’ of the mind, which no one talks about. l speak about the mind in the context of technology. ‘Ānāpānasati’ requires a technique of its own for people to tackle it and bring it into perfection.

Structural Form of ‘Ānāpānasati’

     All the Four parts are collectively known as ‘chatuka’ which literally means ‘four steps’. They are ‘technically’ interrelated and must be implemented by zhe sequantial order to achieve compactness and non-distraction.

     In part one, one is made to get to know more about breathing or to get well acquainted with the nature of breathing. One learns that this physical body of ours has a part of it which has to do with the inhalation and exhalation of air, that the body consists of two parts — the physically solid part and the part which consists of air. One has to get prepared to get to know how to adjust the breathing so that the body system and that of the mind will function well.

     In part two, one gets to know about ‘vedana’ or feeling such as the feeling of happiness and also that of suffering. ‘Vedana’ or feeling is an important matter among human beings. People act according to their feeling. It drives them to perform whatever they see fit. The feeling of happiness drives people to perform one thing while the feeling of suffering drives people to do another. We should get to know well about ‘vedana’ or our own feeling and also learn to restrain it so that nothing goes wrong. To be able to control ‘vedana’ is to be able to control the mind.

     Part two is related to part one in that when part one is being successfully implemented, ‘sukkha—vedana’ or a feeling of happiness arises from the ‘Samādhi’ (mental concentration). Allow this ‘sukkha- vedana’ to become the mind-object (object for contemplation) of ‘vedananupassana’ (contemplation of feelings) of part two and you will experience the most sublime of feelings, what one needs to do is to lift oneself above both the highest and the lowest of ‘vedana’

     In part three, one has to get to know or to get familiarized with the mind and to know well each state of being of the mind until one is able to exert control over it whenever one desires to do so. During the meditation, just notice the condition of the mind from whichever angle or point. Notice how the mind is when there is distration and observe how the mind works in the absense of distraction. By this calculative move, we are able to learn about every form of the mind, the details of which will be dealt with later.

     In Part four when the mind is being brought under control, it can thus be used to perform whatever task which has to be dealt with. ln other words, one can apply it in the performance of its duty in a proper manner until one can perceive through it the impermanent nature of all things and their having not a ‘self’ and the suffering thus entailed. The next thing is to train the mind to ‘let go’ all things which the mind is used to get attached to. Learn to ‘let go’ until the tendency to get attached to all things is totally, done away with or until one truly feels that one is really able to abandon one’s own sense of attachment, and that there is nothing more to be done in so far as this matter of the extinguishing of suffering is concerned.

     Thus in this part four of ‘Ānāpānasati’ meditation practice, the meditator perceives ‘aniccam-dukkham-anattā’ (impermanence, suffering and the states of possessing not even a ‘self’) until one gets bored with attachment and develops ‘virgā’ (detachment) and ‘nirodha’ (extinction). All problems and suffering become extinct; all have been cleared away and there  is no more attachment. It ends up this way.

Reason For the Selection of Anapanasati Sutra

     Initially we have to make an understanding of ‘Ānāpānasati’ first from every viewpoint before we actually put it into practice.

 ‘Ānāpānasati’ is the meditation that the Buddha himself had practised and through which he became enlightened. There were words of evidence to confirm that it was a true fact- the Buddha was enlightened by his practice of the mindfulness of breathing. There were various methods of meditation but the Buddha affirmed that it was the system of ‘Ānāpānasati—bhāvanā’ that enlightened him. Therefore Reason For the Selection of ‘Ānāpānasati Sutra’ we ought to be interested in it. ?

 Another thing which should deserve our attention is that according to historical account, the Buddha was said to be used to ‘Ānāpānasati’ meditation when he was still a young boy. During an annual ploughing ceremony, he who attended the occasion was said to be found meditating under a tree in the rice—tield. The Buddha could meditate naturally even at a very early age. Thus we have the right to claim that ‘Anapanasati’ meditation is the kind of meditation directly belonging to the Buddha because it is also being mentioned in the Pali canon that the Buddha applied this method of meditation. There is no mentioning of the other kinds of meditation methods.

There are many good points with regard to breathing meditation which we ought to know about. It is a system in which no uttering of words or sounds are required whereas nowadays there are meditation methods in which people are required to repeat certain words. There is also no need for any physical gesture. It is all silent and needs no external material things to facilitate the practice. It is a practice done in silence. The mind simply concentrates on the breathing. Detaiis of it can be found in ‘‘Ānāpānasati—sutra’ while only a little of it is being mentioned in the ‘Mahasatipaṭṭhana sutra’ ; even though the latter bears the name of ‘maha’ which means ‘big’ or ‘great’, it mentions little about ‘Ānāpānasati’ and touches mainly on othermatters. ‘Ānāpānasati’ does not need the prefix ‘maha’.

It is sufficiently perfect in its original form without needing  the word 'maha' added to it. It is being widely known and spread in Thailand since a long time ago. If people were to talk about meditation, they would talk about 'Ānāpānasati' and they cut it short to'Ānāpā'. They called it 'Ānāpā'. The ancient books known as 'Trai-bhumi' and 'Phra Ruang' also mentioned about 'Ānāpānasati' as the meditation of the Buddhist religion. It seemed as if people were aware of only one form of meditation which they called 'Ānāpā'.  Should they practise wrongly and become insane, they would be known as 'anapaly' mad. So, get to know well about the word. So assume an interest in the word 'ānāpā' which is derieved from the word  'Ānāpānasati—bhāvanā' which we will learn in as greatest details as we can.

There are many advantages in this form of meditation. For example, in practising it, it is equivalent to having practised both ‘samatha-bhavana’ or tranquility development and ‘vipassana-bhavana’ or insight development simultaneously. There is no need for a seperate practice for each. In addition, the practice itself embraces the observation of moral codes. It is not necessary for one to go through the ritualistic procedure of seeking or asking for moral precepts. Do actually put it into practice and you will be able to truly implement the moral precepts and develop your mental concentration (Samadhi) and wisdom (Pafma). lt is not inferior to the widely popular Chinese and Japanese Zen meditation practice which is much favoured by the westerners in the western world because it brings both tranquility and insight side by side.

Upon considering the Theravada school of Buddhism, we will come to realise that it is this ‘Anapanasati’ meditation practice which provides the training and development of both ‘samatha’ (tranquility) and ‘vipassana’ (insight) at one and the same time; and it is also the most concise of all the methods. This explains why when the Buddha first discovered the way to the cessation of suffering, he only uttered the words ‘samatha ca, vipassana ca’ but there are other sources which say that the Buddha was said to have mentioned about ‘Atthaṅgika—magga’—the Noble Eightfold Path or ‘MajjhimaPatipadā’- the Middle Path.Those who are not used to reading the ‘Tipitaka’ will not have noticed it, but for those who are familiar with the ‘Tipitaka’, they will have noticed it more than they have set their eyes on it.

     To practise ‘Ānāpānasati’ meditation is to practise till the end all the matters of moral codes, mental concentration and wisdom. It is perfect in itself. Commonly speaking, it is a most advantageous method and we should be interested in it.

     The good point about it is that it can be anywhere. For example, it can be practiced in our own home. In such a case, it is like assuming the house to be a forest. One who practises in it pays no attention or interest to all other things or matters except one’s own breathing. When the mind concentrates on the breathing, it pays no heed to other matters which may interfere to become obstacles. This method of meditation can be done even on a train. It is up to you to believe that or not but do seek the opportunity to try it out and prove it by yourself that it can be done even on a noisy train. Just be mindful of the breathing, the noise of the train will cease to be a distraction. You will feel nothing about it. Actually even other methods of meditation can be carried out on a train. You can even set your mind on the loud noise made by the train and make it a mind-object of meditation. It is possible to achieve mindfulness through this way, but nonsensical people are simply lazy and they create all sorts of excuses to say that they are not capable of doing it so that they do not have to do it.

     Therefore ‘Ānāpānasati—bhāvanā’ is a surprising meditation method in that it can be implemented at any place, be it at home, in the forest or even on a train. It can be done by adopting various postures: sitting, standing or walking and even lying, but the most convenient posture is sitting.

 Some people are puzzled that how it is possible to meditate while walking. Well, just try it. Walk slowly at a suitable pace and be mindful all the time while making the steps, but of course this walking meditation is not as convenient and does not yield as good a result as sitting meditation. However when you have successfully implemented the required steps of practise through whichever posture you choose, try to let the mindfulness to prevail while still meditating in that posture. It is possible even to bring the mindfulness to the level of the Fourth Absorption (Catutthajhāna) through each ofthe meditating postures.

     There are advantages or benefits to be derieved from this meditation practice. It has nothing to with religion. It needs not necessarily concerns itself with Dhainma; but the word ‘Dhamma’ is wide—ranging in its meaning and connotation. Even matters bearing relation with religion are sometimes known as ‘matters of Dhammai S0 long as it is what human beings know about, or so long as it is human action, it will be called ‘Dhamma’. Meditation is thus a useful aspect of Dhamma.

     For example, when you have good ‘samādhi’ or mental concentration power, you are most likely to develop good physical and mental or spiritual health, not considering the matter about ‘nibbāna’. Here we only talk about the fact that ‘Ānāpānasati’ meditation can help to bring about a person’s good physical, mental or spiritual health because the meditation indeed improves the mind a great deal more, enabling it to think and remember well. It is able to perform its duty well, ready to make whatever proper decision necessary and is capable of remembering things in details. There are often cases when people simply fail to recollect things or matters which seem to be at as close as their nose tips, but somehow they are simply unable to recall the things or matters even though they use to talk and think about them. Their memory simply fails them in the time of need. ‘Ānāpānasati’ meditation may help them to refresh their memory. After a short time, the memory may retum and they are able to recollect or recall things or matters of the past either within a few minutes or a little bit longer than that, may be after a short sleep.