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.