Dhamma Notes No.7

ANAPANASATI

When the expiration ceases and the mind quiets down, we arrive at shamatha. This is the state of "stopping" or "halting" but we got there by following the breath rather than thoughts. Same end target, different method to get there! We get there and then the real chi of the body, when the external respiration ceases, gets kick-started and ignited to start arising and circulating through the body's meridians.

If you continue relaxing the body and mind, and don't become frightened or tense up during this period of cessation, this inner breath will really come to life. Taoists call this the "internal embryo breathing", and it has a tremendous power to transform the physical body. So if you can stay in this state of internal breathing without worrying about the fact that external respiration has ceased, then you can transform the body quickly and enter into deep samadhi. That's what you want.

The Buddha explained that in living beings, the mind is closely connected to the body. Therefore, mind and body are in close relationship, particularly mind and the subtle energy system of the body. This means that one way to experience tranquility is through working with the breath, because breathing is related both to the body and its subtle energies.

“Vic›ra means to spread, adjust, and improve the breath carefully. The longer you keep at this, the more comfortable your going will be, just as when we work at clearing a road. The sense of the body will benefit in three ways, feeling light, cool, and comfortable.” — Ajahn Lee Dhammadharo

Summary

The following is a brief summary of instructions for meditators practicing breath meditation:

• Attend to the sensation of breath/air wherever it enters and exits the body.
• If visual perceptions arise, ignore them.
• If the mind wanders do not allow it. Return to only the point of contact of breath.
• Hold attention on the spot throughout the entire duration of in-breath and out-breaths.
• The sensation or perception of sensation of moving air will change to a static feeling, this is the sign of the mind stilling.
• Dwell on this airy, buoyant quality, which should pervade the head. One should experience a cool and airy emptiness of the head. This may extend throughout the body. This is a further "sign" of increasing stillness.
• Remain with this airy lightness as an experience to focus upon.
• All hindrances should have fallen away and the five jhana factors will be present to a degree that may be weak, medium or strong.
• Refer to the Anapanasati Sutta for further instructions.

I hope the above points will help clarify any confusion that meditators have come up against and that they may breathe a sigh of relief as they move along the path.

Bhikkhu Sona, Canada (revised, 11-2000)

“When we stop spinning along with the world, we’ll be able to see the world—our body—clearly. Once the mind stops, we can then see the body. For this reason, we should slow down the spinning of the body by distilling and filtering its properties, making them more and more refined; slow down the spinning of our words by keeping silent; and slow down the spinning of the mind, making it firm and still by centering it in concentration, thinking about and evaluating the breath. When the mind stops spinning after its various concepts and preoccupations, our words and body will stop along with it. When each one has stopped, we can see them all clearly. The mind will know the affairs of the body through and through, giving rise to liberating insight that will slow down the spinning of the wheel of rebirth. Our births will become less and less until ultimately we won’t have to come back to live in a world ever again.”— Ajahn Lee Dhammadharo

WHERE TO CONCENTRATE

“Take jhana, for instance. Use your powers of directed thought to bring the mind to the object, and your powers of evaluation to be discriminating in your choice of an object. Examine the object of your meditation until you see that it’s just right for you. You can choose slow breathing, fast breathing, short breathing, long breathing, narrow breathing, broad breathing, hot, cool or warm breathing; a breath that goes only as far as the nose, a breath that goes only as far as the base of the throat, a breath that goes all the way down to the heart. When you’ve found an object that suits your taste, catch hold of it and make the mind one, focused on a single object. Once you’ve done this, evaluate your object. Direct your thoughts to making it stand out. Don’t let the mind leave the object. Don’t let the object leave the mind. Tell yourself that it’s like eating: Put the food in line with your mouth, put your mouth in line with the food. Don’t miss. If you miss, and go sticking the food in your ear, under your chin, in your eye, or on your forehead, you’ll never get anywhere in your eating.

 So it is with your meditation. Sometimes the ‘one’ object of your mind takes a sudden sharp turn into the past, back hundreds of years. Sometimes it takes off into the future, and comes back with all sorts of things to clutter your mind. This is like taking your food, sticking it up over your head, and letting it fall down behind you—the dogs are sure to get it; or like bringing the food to your mouth and then tossing it out in front of you. When you find this happening, it’s a sign that your mind hasn’t been made snug with its object. Your powers of directed thought aren’t firm enough. You have to bring the mind to the object and then keep after it to make sure it stays put. Like eating: Make sure the food is in line with the mouth and stick it right in. This is directed thought: The food is in line with the mouth, the mouth is in line with the food. You’re sure it’s food, and you know what kind it is—main course or dessert, coarse or refined. Once you know what’s what, and it’s in your mouth, chew it right up.” — Ajahn Lee Dhammadharo

The five hindrances (Pali: pañca nīvaraṇāni)[1] 

1. Sensual desire (kāmacchanda): Craving for pleasure to the senses.
2. Anger or ill-will (byāpāda, vyāpāda): Feelings of malice directed toward others.
3. Sloth-torpor or boredom (thīna-middha): Half-hearted action with little or no concentration.
4. Restlessness-worry (uddhacca-kukkucca): The inability to calm the mind.
5. Doubt (vicikicchā): Lack of conviction or trust.

TIPS FOR ENTERING JHANA

Five Daily Recollections:

1. I am of the nature to grow old; I cannot avoid aging.
2. I am of the nature to become ill; I cannot avoid illness.
3. I am of the nature to die; I cannot avoid death.
4. All that is mine, dear and delightful, will change and vanish.
5. I am the owner of my karma; I am born of my karma; I live supported by my karma; I will inherit my karma; whatever I do, whether good or evil, that I will inherit.

Five things to do at the start of a sitting:

1. Gratitude
2. Why am I doing this (what's my motivation?)
3. Work up some determination

1. Metta - always for yourself, for others as well ( more powerful)

1. "Breathing in I calm body and mind, breathing out I smile."

Five things to do at the end of a sitting:

1. Recapitulation: what did I do and how did I get there
2. Impermanence - all these high, but mundane, states are now gone
3. Insights - did I get any; what were they
4. Dedicate the merit from this sitting for the liberation of all beings
5. Resolve to be mindful as I get up and go about my activities