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.

     In the process of meditation, the body system works as though it is undergoing a new ‘rehabilitation’ : the nervous system or whatever system it may be, is being returned to its former or original functioning capacity, it is thus able to recall its memory.

     ‘Ānāpānasati’ is the true foundation for mindfulness (satipaṭṭhana). lt consists of the Four Foundations of Mindfulness and is included in ‘Bodhipakkhiya-dhamma’ (qualities contributing to enlightenment). The perform form of ‘satipaṭṭhana’ can be found in the short ‘sutra’ or discourse known as ‘Ānāpāna—sutra’ while the Great Foundation of Mindfulness or ‘Mahasatipaṭṭhana’ does not deal with it sufficiently. Therefore we are interested only in Anapanasati-sutra’ instead of the ‘Mahasatipaṭṭhana-sutra’ since the former is compact and can be implemented instantly and is thus considered as deservingly worthwhile in views of the results and time factor.

     According to the Buddha, when all the sixteen steps of ‘Ānāpānasati’ had been accomplished, the Four Foundations For Mindfulness would be perfect. ‘Bojjhaṅga’ or enlightenment factors become perfect; ‘vijjā’ or the Threefold Knowledge becomes perfect too, followed by the perfection of ‘vimutti’ or liberation. It goes directly in this line. ‘Ānāpānasati’ consists of four parts each of which consists of four steps, thus totalling sixteen steps altogether. lf you were to practise all the steps successfully, you would have achieved a perfect ‘Four Foundations of Mindfulness’; there would be nothing more perfect than that.

     Some sources classify ‘Ānāpānasati’ as a kind of 'saññ’ or perception, especially in the discourse called ‘Khirimanotha-sutra’ where it is made to be the part that deals with ‘saññ’. The word ‘saññ’ here means ‘too1 for purposeful contemplation? it is the best purposeful contemplation which can lead to the attainment of ‘nibbāna’.