Anapanasati 3

Mediation in chair

The samatha techniques provide us with training in concentration and single-pointedness, so they will also bring some tranquillity. While ultimately it leads beyond suffering and fear, in the short term it helps us face life’s immediate problems more gently.

All of these techniques are based in reality, rather than using visualisations, religious ideas or other special attributes. In this way we will learn to face reality without fear and use our experiences to open ourselves to insight.

Since meditation requires all of our attention and energy, it is not a time for deep thinking. We should recognise the importance of making our sittings successful, while leaving disccusions of issues and other thoughts to times outside of meditation. Please remember that these sessions are very important and our time on the cushion should be used efficiently. In this way, we will have more that is useful to offer society.

Meditation Postures

One should ease into meditation by adjusting the posture using cushions and padded mats as necessary, rather than suffering insurmountable pain. We are interested in developing awareness and concentration, not a particular physical pose.

While the Buddha mentions four postures (sitting, standing, walking and lying down) it is the first that is the simplest to maintain for beginners. This sitting can be done on a chair or with the back against a wall, especially if this allows keeping a steady posture for longer sessions.

If you are flexible enough, the traditional seated postures (such as crossing the legs or kneeling) are definitely beneficial since they provide a stable triangular base.  Flexibility can be built up over time through stretching exercises, yoga, and short periods in a traditional posture outside of a session.

If discomfort arises, treat it like other thoughts by noticing it, recognising that it is not your focus, and returning to the meditation focus. However, if it persists or becomes painful, rather than fidgeting, choose with awareness to move into another posture.

Anapanasati Part 2

Our only concern here is to be mindful of the breath being inhaled and exhaled, always aiming for one-pointedness. We are not concerned with whether the breath is long or short, shallow or deep, but only with observing the movement involved.

In the first two sections, we don’t mentally say “breathe in, breathe out”, but we do observe it happening. The only mental note is of the counting. We also don’t try altering the depth or rhythm of the breath, but allow it to be natural. 

While the breathing is the same, in the second section we re-order the way we choose to observe the sequence of breaths. 

By the time we reach the third section, we should be able to keep our focus maintained for longer without the aid of counting. 

If breathing is through the mouth rather than the nose, then the focus for the fourth section (where the breath first touches) will probably be somewhere on the lip.

During all four sections, rather than building a mental commentary try just observing what is happening. If thoughts, sensations or images come up, acknowledge them, then allow them gently to leave, and return to the observations.

Introduction to Anapanasati

On its face, the simplest of things - follow the flow of the breath as it enters and leaves the body - is actually very challenging. Our fast-paced lives are usually characterised by short periods of partial attention then moving onto the next thing – much of it unfocussed. We really struggle to do more.

Try an experiment – set an alarm and spend 10 minutes giving your whole attention to only your breathing. Did you have any problems, intruding thoughts, bodily sensations, or emotions? The point is that we cannot really know something until we give it our complete attention.

There is nothing magical in choosing the breath, as there are many other possibilities. It’s simply that it is always available in any place, and it has no particular religious connotation. While it seems a simple process, breathing is actually very complex. Our job is to watch the normal breath as it naturally comes and goes for a set period of time. Any counting or other aid we use is only a tool to help us focus more strongly on the breath.

Choose a time which you can stick to each day. Find a quiet place where you will not be distracted. Until you get a sense for the length of each session, either set an alarm or have a clock in view. Sit comfortably with your back straight and hands in your lap so that you can maintain your position, remain alert and keep your air passages unobstructed for 20 to 30 minutes without stress. You can use a traditional posture, kneel or sit in a chair. At first, relax your face and muscles, gently close your eyes and stop thinking about your day.

In the first section, focus on your natural, gentle breathing and counting mentally after each breath, up to 10, and then starting over. If thoughts or distractions come up, let them gently subside without getting irritated and return to the breath, counting again from one.

In the second section, (another quarter of the full session) continue focussing on the breath, but mentally count before each inhalation up to 10, and then starting over.

In the third section, stop counting and simply observe the breath as it moves in a regular, unforced way into and out of the body. After three-quarters of the session has been completed, move onto the final section.

In the final section, focus precisely on the point the breath touches as it first enters the body. It will usually be the tip of the nostrils if we breathe through the nose, and it will remain constant. We notice the sensations here, not worrying about following the breath further into the body. Patiently and gently return to the breath when you become distracted, simply letting the thought go. Keep the face and eyes relaxed throughout.

At the end of the session, open the eyes gently and remain seated for a few moments. Try to keep some of the calm and concentration throughout the rest of the day. If you miss a session, just begin again at the next available time and avoid feeling guilty about it. You should take time to progress, understanding that developing calmness and concentration will require consistent effort.

Two Strands in Meditation Practice

By concentrating on a single object, samatha meditation aims at developing calmness, serenity and tranquillity. Other forms, usually called vipassanâ meditation, aim at gaining insight into the nature of existence. All of these developments result from a balanced meditation practice, since tranquil concentration is indispensable to the penetrative understanding of “the impermanency, unsatisfactoriness and impersonality of all material and mental phenomena of existence” (by Ven. Nyanatiloka).

The mental states (jhânas) which arise from samatha meditation offer a joyful path to the meditator. The initial technique will involve mindfulness of breathing (anapanasati) which builds greater calm and serenity. Then we move to cultivating the brahmaviharas (sublime abiding) of loving-kindness, compassion, appreciative joy, and equanimity using a series of inter-related techniques which are also part of the samatha grouping.

Seen as uniquely Buddhist, vipassanâ gives one the ability, through one’s own efforts, to see that all things are impermanent (anicca), basically unsatisfactory (dukkha) and not-Self (anatta). This insight means we no longer need to rely on others or scriptures, but know for ourselves. Two techniques will be explored. The first is clearly seeing the arising and ceasing of feelings through bodily observation, and the other is bringing the same clarity and mindfulness to all phenomena of which we become aware.

The Pali Canon notes “when one practices samatha followed by vipassanâ, the path arises”. This means that it is valuable to work with both approaches, as the Buddha’s own example shows.

Finally, one should not let meditation work end on the cushion. The benefits of the practice should flow into our lives and relationships. Our actions will become more informed by kindness, respect and compassion, and our daily activities will become more balanced and appropriate to the reality of our situation.

Starting Out in Meditation

There is more to the Buddhist Path than meditation alone. However, if one is seeking enlightenment it is central to it. The principle concern of the Buddha was for us to open our own eyes to the reality of our existence in the world and to do what is necessary to be forever released from all forms of suffering. This awakening can begin through meditation.

Much of our daily life is played out thoughtlessly, without awareness, on auto-pilot. We act but we don’t always look at our motivations or the consequences of our actions. As a result, suffering, unsatisfactoriness and stress are brought into our lives, and our relationships become tainted by anger, hurt and jealousy. Our self-image also becomes distorted. By training the mind through meditation we develop greater awareness, we can begin living consciously and changing our relationship with the world around us, as well as discovering our own true nature. Importantly, we become kinder, more compassionate, joyful and balanced people.

There is also more than one way to meditate, so the choice of a single technique or a combination of techniques is up to each individual. However, it is best to avoid mixing in more than one approach per sitting. The suggestions here are based on the teachings of the Buddha in the Pali Canon, and have been in use ever since and are part of a living tradition. If you feel that techniques that have helped others are also reasonably likely to help you, that is enough to proceed.

Time spent meditating is quality time. Starting out, one could consider a 20 to 30 minute session each day, then gradually increase it as circumstances allow. Eventually after many months, two daily sessions of 30 to 60 minutes would be beneficial.

The benefits of meditation will start appearing soon after taking up regular practice. In time, with patience and belief, these will blossom into real wisdom and incredible calmness and joy. Truly mastering a form of meditation will take a number of years for most people.

It is true that there are many ways to meditate, and many schools offering different approaches. Whatever choices one makes, it is essential to put in commitment, discipline and effort, since nothing worthwhile is achieved without these. So, while being gentle, be persistent too.

Planned Future Posts

Over coming weeks and months I plan to include summaries of texts, images, audio and video files representing my encounter with the teachings of the late Buddhadasa Bhikkhu.

For me he has been one of the most influential thinkers in building an understanding of the Dhamma. His approach to being a Buddhist monk and handling the challenges of life has been an inspiration to me as well as countless other students of the Buddha.

I also plan to publish my notes while I was studying the basic doctrines of early Buddhism with the IBC of Thailand in 2009 and from my meditation program in 2010 with the Vipassana Fellowship of London .

My Other Tweets to Date

RT @dhammalinks: Remember to be kind and have compassion for your self today. _/_ I need to remember this too. 3 Oct via HootSuite

RT @theradhamma: With giving, we can let go of greed. With patience, we can dissolve hatred. With wisdom, we can sweep away ignorance. 24 Jun via HootSuite

When I take the time just to be me, I'm doing the world a favour, not just myself. 21 Mar via HootSuite

Remembering the art of living & taking time out for discovery. RT @tinybuddha: In Defense of Wasting Time http://bit.ly/if5oIJ 21 Mar via HootSuite

RT @theradhamma: In the wise and gentle heart lies the strength to change the world. 21 Mar via HootSuite

RT @wanderingdhamma: A report on the new Buddhadasa Bhikkhu Archives in Bangkok: http://wanderingdhamma.wordpress.com/ Wonderful resource! 24 Dec via HootSuite

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RT @sujato: A Swift Pair of Messengers: http://wp.me/pGkVs-af Incisive examination of Buddhist meditation's two main approaches. 21 Jul 10 via HootSuite

RT @RevDannyFisher: Bhikkhu Bodhi: “Towards an Integral Model of Buddhism”: http://bit.ly/9hfRBB 30 Jun 10 via Twitter for iPhone

@DhammaLinks If there is actually 'no self' then what is a 'who's who' in Buddhist terms? Perhaps a 'no-one's nobody'? lol 20 Jun 10 via web

RT @BuddhistBuzz: Bhikkhu Bodhi - Intro to Buddhism - Free Download: http://bit.ly/aNL2id Highly recommended, scholarly, good listening mp3 18 Jun 10 via HootSuite

@monkforamonth God/no God speculation irrelevant to overcoming dukkha and reaching Nibbana, so we should let it go. It's not useful. 30 May 10 via HootSuite

@monkforamonth Also, I thought gods were impermanent & subject to change/dukkha. If true, how come this God's been around so long? 29 May 10 via HootSuite

@monkforamonth Buddha also taught life is coming together of 5 aggregates. Didn't think it an act of creation by God. Sounds more Christian! 29 May 10 via HootSuite

@ monkforamonth Don't get how DL can say this life is created by God? Buddha taught can't see beginning of samsara; no soul; impermanence. 29 May 10 via HootSuite

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@newsbuddhism What has God (Kansas City Star) have to do with Buddhism? We should not propagate ignorance - there's enough around already. 20 May 10 via HootSuite

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@Buddhism_Now Buddhist theory of causation says that every thing must have preconditions for its existence. (Gunasekara, in Basic Buddhism) 19 Mar 10 via twitgether

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How about that first breath as we wake up and gain awareness in the morning? Isn't that worth a short time in mindfulness? 26 Feb 10 via Netvibes