12. APPENDIX E: MINDFULNESS WITH BREATHING DISCOURSE

Mindfulness With Breathing - ­Giác Niệm Về Hơi Thở

Bhikkhu Buddhadasa

Translated from the Thai by Santikaro Bhikkhu

Thiện Nhựt phỏng dịch

Source-Nguồn: dhammatalks.net, ftp.budaedu.org, budsas.org, thuvienhoasen.org

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APPENDIX E: MINDFULNESS WITH BREATHING DISCOURSE  

(ANAPANASATI SUTTA)*

* [The translator is not well versed in Pali. This rendering is based on Ajahn Buddha­dasa's translation from Pali to Thai and his 1ine-by-line explanation of that transla­tion. Previous English translations by I.B. Horner, Bhikkhu Nanamoli, and Bhikkhu Nagasena have been consulted as well.]

INTRODUCTION 

I have heard thus:

At one time the Exalted One was staying near Savatthi,¹ in the mansion of Migara's mother in the Eastern Grove together with many widely known elder disciples: Venerable Sariputta, Venerable Maha-­Moggallana, Venerable Maha-Kassapa, Venerable Maha-Kaccayana, Venerable Maha-Kotthita, Venerable Maha-Kappina, Venerable Maha-Cunda. Venerable Revata, Venerable Ananada, and other widely ­known elder disciples. 

At that time those venerable elders taught and trained the new bhikkhus.² Some of the elders taught and trained ten bhikkhus, some of them taught and trained twenty bhikkhus, some of  them taught and trained thirty bhikkhus, and some of  them taught and trained forty bhikkhus. Those new bhikkhus when taught and trained by the elders so, understood that which is lofty and excellent more than ever before. 

During that time the Exalted One³ was sitting in the open surrounded by the community of  bhikkhus on the observance day of the fifteenth, the full moon night of  the last month of  the Rains Resi­dence.⁴ The Exalted One surveyed the calm and silent assembly of  bhikkhus, then spoke.            

"Bhikkhus, we are certain of this way of practice. Bhikkhus, we are convinced by this way of practice. Bhikkhus for this reason you should summon up even more energy for attaining the unattained, for reaching the unreached, for realizing the unrealized. I will wait here at Savatthi until the fourth and final month of the rains, the blossoming time of the white lotus (komudi)." 

The bhikkhus in the countryside came to know that the Exalted One would remain at Savatthi until the fourth and final month of the rains, the blooming time of the white lotus. They streamed into Savatthi continuously in order to attend the Exalted One. Further, the venerable elders taught and trained the newly arrived bhikkhus in great measure. Some of the elders taught and trained ten bhikkhus, some of them taught and trained twenty bhikkhus, some of them taught and trained thirty bhikkhus, and some of them taught and trained forty bhikkhus. Those new bhikkhus when taught and trained by the elders so understood that which is lofty and excellent more than ever before. 

Now at that later time the Exalted One was sitting in the open surrounded by the community of bhikkhus on the night of the full moon observance day of the fourth and final month of the rains, the blos­soming time of the white lotus. The Exalted One surveyed the calm and silent assembly of bhikkhus, then spoke.

THE COMMUNITY OF BHIKKHUS 

"Bhikkhus, this community is not at all worthless. This commun­ity is not a failure in the least way. This community is established in the pure essence of Dhamma. Bhikkhus, this community is worthy of gifts, is worthy of hospitality, is worthy of offerings, is worthy of homage, and is a field more fertile than any other in the world for the cultivation of merit. 

"Bhikkhus, this community of bhikkhus is an assembly such that people who make small offerings to it receive much and people who make large offerings receive even more. This community of bhikkhus is an assembly most difficult to find in this world. This commu­nity of bhikkhus is an assembly deserving that people pack up provi­sions and walk great distances to come see and observe it. 

"Bhikkhus, living in this community there are bhikkhus who are Worthy Ones (arahants) without eruptions (asavas),⁵ who have lived the sublime life, have done what is to be done, have dropped all burdens, have attained their purpose, have ended the fetters to existence,⁶ and are liberated through right understanding. Bhikkhus such as these are living in this community of bhikkhus. 

"Bhikkhus, living in this community there are bhikkhus who are Non-Returners through having ended the five lower fetters, who are spontaneously arisen,⁷ who will realize perfect coolness in that existence and by nature will never return from that world. Bhikkhus such as these are living in this community of bhikkhus. 

"Bhikkhus, living in this community there are bhikkhus who are Once-Returners through having ended the three fetters⁸ and lessened lust and hatred, who will come back to this world only once and then will put an end to dukkha. Bhikkhus such as these are living in this community of bhikkhus. 

"Bhikkhus, living in this community there are bhikkhus who are Stream-Enterers through having ended the three fetters, who by nature never will full into evil again and are certain of future awakening. Bhikkhus such as these are in this community of bhikkhus. 

"Bhikkhus, living in this community there are bhikkhus who dwell devoted in practicing the cultivation of the four foundations of mindfulness (satipatthana). Bhikkhus such as these are living in this community of bhikkhus.   

"Bhikkhus, living in this community there are bhikkhus who dwell devoted in practicing the cultivation of the four right efforts ⁹...

        ... bhikkhus who dwell devoted in practicing the cultivation of the four paths of  success ¹⁰ ...

        ... bhikkhus who dwell devoted in practicing the cultivation of the five faculties ^ll...                                                    

        ... bhikkhus who dwell devoted in practicing the cultivation of the five powers ¹²...

        ... bhikkhus who dwell devoted in practicing the cultivation of the seven factors of awakening ¹³... 

        ... bhikkhus who dwell devoted in practicing the cultivation of the noble eightfold path ¹⁴...

        ... bhikkhus who dwell devoted in practicing the cultivation of friendliness (metta) ...

         ... bhikkhus who dwell devoted in practicing the cultivation of compassion (karuna) ...    .

         ... bhikkhus who dwell devoted in practicing the cultivation of sympathetic joy (mudita) ...

         ... bhikkhus who dwell devoted -in practicing the cultivation of equanimity (upekkha) ...

         ... bhikkhus who dwell devoted in practicing the cultivation of the non-beautiful ¹⁵...

... bhikkhus who dwell devoted in practicing the cultivation of the experience of  impermanence (aniccasatina).

Bhikkhus such as these are living in this community of bhikkhus. 

Bhikkhus, living in this community there are bhikkhus who dwell devoted in practicing the cultivation of mindfulness with breathing (anapanasati)." 

MINDFULNESS WITH BREATHING 

"Bhikkhus, Anapanasati that one has developed and made much of has great fruit and great benefit Anapanasati that one has developed and made much of perfects the four foundations of mindfulness. The four foundations of mindfulness that one has developed and made much of perfect the seven factors of awakening. The seven factors of awakening that one has developed and made much of perfect insight knowledge and liberation. 

Bhikkhus, how does Anapanasati that one has developed and made much of have great fruit and great benefit? 

Bhikkhus, a bhikkhu within this Training (dhamma-vinaya), having gone into the forest, to the base of  a tree or to an empty dwelling, having sat cross-legged with his body erect, securely main­tains mindfulness (sati). Ever mindful that bhikkhu breathes in, ever mindful he breathes out. 

FIRST TETRAD 

        (1) While breathing in long he fully comprehends: I breathe in long. While breathing out long he fully comprehends: I breathe out long. ¹⁶

(2) While breathing in short he fully comprehends: I breathe in short. While breathing out short he fully comprehends: I breathe out short.

(3) He trains himself: thoroughly experiencing all bodies I shall breathe in. He trains himself: thoroughly experiencing all bodies I shall breathe out.¹⁷

(4) He trains himself: calming the body-conditioner I shall breathe in. He trains himself: calming the body-conditioner I shall breathe out.¹⁸ 

SECOND TETRAD 

(5) He trains himself: thoroughly experiencing piti I shall breathe in. He trains himself: thoroughly experiencing piti I shall breathe out.

(6) He trains himself: thoroughly experiencing sukha I shall breathe in. He trains himself: thoroughly experiencing sukha I shall breathe out.       

(7) He trains himself: thoroughly experiencing the mind-conditioner I shall breathe in. He trains himself: thoroughly experiencing the mind-conditioner I shall breathe out.¹⁹

(8) He trains himself: calming the mind-conditioner I shall breathe in. He trains himself: calming the mind-conditioner I shall breathe out. ²⁰

THIRD TETRAD 

(9) He trains himself: thoroughly experiencing the mind I shall breathe in. He trains himself: thoroughly experiencing the mind I shall breathe out. ²¹

        (10) He trains himself: gladdening the mind I shall breathe in. He trains himself: gladdening the mind I shall breathe out. ²²

        (11) He trains himself: concentrating the mind I shall breathe in. He trains himself: concentrating the mind I shall breathe out.²³

        (12) He trains himself: liberating the mind I shall breathe in. 

FOURTH TETRAD 

(13) He trains himself; constantly contemplating impermanence I shall breathe in. He trains himself; constantly contemplating impermanence I shall breathe out. ²⁵

(14) He trains himself; constantly contemplating fading away I shall breathe in. He trains himself: constantly contemplating fading away I shall breathe out. ²⁶

(15) He trains himself: constantly contemplating quenching I shall breathe in. He trains himself: constantly contemplating quenching I shall breathe out. ²⁷

(16) He trains himself: constantly contemplating tossing back I shall breathe in. He trains himself: constantly contemplating tossing back I shall breathe out. ²⁸ 

Bhikkhus, this is how Anapanasati that one has developed and made much of has great fruit and great benefit.
 

THE FOUR FOUNDATIONS OF MINDFULNESS (satipatthana) 

Bhikkhus, how does Anapanasati that one has developed and made much of perfect the four foundations of mindfulness? 

Bhikkhus, whenever a bhikkhu (1) while breathing in long fully comprehends: I breathe in long; while breathing out long fully com­prehends; I breathe out long; or, (2) while breathing in short fully comprehends; I breathe in short; while breathing out short fully comprehends: I breathe out short; or, (3) trains himself: thoroughly experiencing all bodies I shall breathe in ... shall breathe out; or, (4) trains himself: calming the body-conditioner I shall breathe in ... shall breathe out; then that bhikkhu is considered one who lives constantly contemplating body in bodies, strives to burn up defile­ments, comprehends readily, and is mindful, in order to abandon all liking and disliking toward the world. ²⁹

Bhikkhus, I say that the in-breaths and the out-breaths are certain bodies among all bodies. Bhikkhus, for this reason that bhikkhu is considered one who lives constantly contemplating body in bodies, strives to burn up defilements, comprehends readily, and is mindful, in order to abandon an liking and disliking toward the world.  

Bhikkhus, whenever a bhikkhu (5) trains himself: thoroughly experiencing piti  I shall breathe in ... shall breathe out; or, (6) trains himself: thoroughly experiencing sukha I shall breathe in ... shall breathe out; or; (7) trains himself: thoroughly experiencing the mind­-conditioner I shall breathe in ... shall breathe out; or, (8) trains himself: calming the mind-conditioner I shall breathe in ... shall breathe out; then that bhikkhu is considered one who lives constantly contemplating feeling in feelings, strives to burn up defilements, comprehends readily, and is mindful, in order to abandon all liking and disliking toward the world. ³⁰ 

Bhikkhus, I say that attending carefully in the mind to in-breaths and out-breaths is a certain feeling among all feelings. Bhikkhus, for this reason that bhikkhu is considered one who lives constantly con­templating feeling in feelings, strives to burn up defilements, com­prehends readily, and is mindful, in order to abandon all liking and disliking toward the world. 

Bhikkhus, whenever a bhikkhu (9) trains himself: thoroughly experiencing the mind I shall breathe in ... shall breathe out; or, (10) trains himself: gladdening the mind I shall breathe in ... shall breathe out; or, (11) trains himself: concentrating the mind I shall breathe in … shall breathe out; or, (12) trains himself: liberating the mind I shall breathe in ... shall breathe out; then that bhikkhu is considered one who lives constantly contemplating mind in the mind, strives to burn up defilements, comprehends readily, and is mindful, in order to abandon all liking and disliking toward the world. ³¹ 

Bhikkhus, I do not say that Anapanasati is possible for a person who has straying mindfulness and lacks ready comprehension. Bhik­khus, for this reason that bhikkhu is considered one who lives con­stantly contemplating mind in the mind, strives to burn up defilements, comprehends readily, and is mindful, in order to abandon all liking and disliking toward the world.  

Bhikkhus, whenever a bhikkhu (13) trains himself: constantly contemplating impermanence I shall breathe in ... shall breathe out; or, (14) trains himself: constantly contemplating fading away I shall  breathe in ... shall  breathe out; or, (15) trains himself: constantly contemplating quenching I shall breathe in ... shall  breathe out; or, (16) trains himself: constantly contemplating tossing back I shall  breathe in ... shall breathe out; then that bhikkhu is considered one who lives constantly contemplating Dhamma in dhammas, strives to burn up defilements, comprehends readily, and is mindful, in order to abandon all liking and disliking toward the world. ³² 

That bhikkhu looks on with perfect equanimity because he has seen with wisdom the abandoning of all liking and disliking toward the world. Bhikkhus, for this reason that bhikkhu is considered one who lives constantly contemplating Dhamma in dhammas, strives to burn up defilements, comprehends readily, and is mindful, in order to abandon all liking and disliking toward the world.  

Bhikkhus, this is how Anapanasati that one has developed and made much of perfects the four foundations of mindfulness. 

THE SEVEN FACTORS OF AWAKENING (Bojjhanga) 

Bhikkhus, how do the four foundations of mindfulness that one has developed and made much of perfect the seven factors of awakening? 

Bhikkhus, whenever a bhikkhu is one who lives constantly contemplating body in bodies ³³... is one who lives constantly contem­plating feeling in feelings ... is one who lives constantly contemplating mind in the mind ... is one who lives constantly contemplating Dhamma in dhammas, strives to burn up defilements, comprehends readily, and is mindful, in order to abandon all liking and disliking toward the world; then the sati of that bhikkhu thus established is natural and unconfused. 

Bhikkhus, whenever the sati of that bhikkhu thus established is natural and unconfused, then the mindfulness enlightenment factor (sati-sambojjhanga) is engaged by that bhikkhu and he develops it further and finally its development in him is perfected. That bhikkhu when mindful in such a way selects, takes up, and scrutinizes these dhammas with wisdom.      

Bhikkhus, whenever a bhikkhu is mindful in such a way, selects, takes up, and scrutinizes these dhammas with wisdom; then the investigation of dhammas factor of awakening (dhammavicaya sambojjhanga) is engaged by that bhikkhu and he develops it further and finally its development in him is perfected. When that bhikkhu selects, takes up, and scrutinizes these dhammas with wisdom, un­wavering energy is engaged by him. 

Bhikkhus, whenever unwavering energy is engaged by a bhikkhu who selects, takes up, and scrutinizes these dhammas with wisdom; then the energy factor of awakening (viriya-sambojjhanga) is engaged by him and he develops it further and its development in him is perfected. When energy is engaged by that bhikkhu, non-sensual piti arises. ³⁴       

Bhikkhus, whenever non-sensual piti arises in the bhikkhu who has engaged energy, then the contentment factor of awakening (piti-sambojjhanga) is engaged by that bhikkhu and he develops it further and its development in him is perfected. When that bhikkhu's mind is contented both body is calmed and mind is calmed. 

Bhikkhus, whenever both the body and the mind of a bhikkhu who is contented are calm, then the tranquility factor of awakening (passaddhi-sambojjhanga) is engaged by him and he develops it further and its development in him is perfected. When that bhikkhu's body is calmed there is joy and the mind becomes concentrated.  

Bhikkhus, whenever the mind of a bhikkhu whose body is calmed and who is joyful becomes concentrated, then the concentration factor of awakening (samadhi-sambojjhanga) is engaged by that bhikkhu and he develops it further and its development in him is perfected. That bhikkhu looks upon that concentrated mind with perfect equanimity.  

Bhikkhus, whenever a bhikkhu looks upon that concentrated mind with perfect equanimity, then the equanimity factor of awak­ening upekkha-sambojjhanga) is engaged by that bhikkhu and he develops it further and its development in him is perfected.  

Bhikkhus, this is how the four foundations of mindfulness that one has developed and made much of perfect the seven factors of awakening. ³⁵ 

KNOWLEDGE AND LIBERATION 

Bhikkhus, how do the seven factors of awakening that one has developed and made much of perfect knowledge (vijja) and liberation (vimutti)? 

Bhikkhus, a bhikkhu in this Training develops sati-sambojjhanga that depends on viveka (solitude, aloneness), that depends on viraga. (fading away), that depends on nirodha (quenching), that leads to vossagga (dropping away, letting go). ³⁶ 

He develops dhammavicaya-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to vossagga. 

He develops viriya-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to vossagga.  

He develops piti-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to vossagga.

He develops passaddhi-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to vossagga. 

He develops samadhi-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to vossagga. 

He develops upekkha-sambojjhanga that depends on viveka, on viraga, on nirodha, and leads to vossagga. 

Bhikkhus, this is how the seven factors of awakening that one has developed and made much of perfect knowledge and Iiberation.³⁷ 

After the Blessed One had spoken, the bhikkhus were contented and rejoiced at the Blessed One's words.  

NOTES 

1. Then the capital of the kingdom of Kosala, located between the Himalayas and the Ganges River, Savatthi was the geographical center of the Buddha's teaching during his lifetime. He spent twenty-five of forty-five rains residences there. 

2. "Beggar" or "one who sees the danger" in the spinning round of ego-births, "bhikkhu" is the word the Buddha used to address the men who left home to live the sublime life with him. 

3. Bhagava, a frequent epithet of the Buddha. It was a common form of address in India, but Buddhists reserve it for the Buddha. (The translation "Blessed One" is inappropriate due to its bloody and superstitious connections.) 

4. The third month of the four month long rainy session. 

5. Conditions which ferment in, and flow out or erupt from, the mind's depths. Usually given as three: kamasava, eruption of sensuality; bhavasava, eruption of becoming; and avijjasava, eruption of ignorance. Sometimes a fourth is added: ditthasava, eruption of views. The ending of the asavas is synonymous with perfect awakening. (Other translations are "cankers, taints, influxes.") 

6. The ten samyojana which bind beings to the cycles of becoming are personality belief, uncertainty about the path, superstitious use of rituals and practices, sensuous lust, ill-will, lust for fine –material existence, lust for immaterial existence, conceit, restlessness, and ignorance. 

7. Oppatika, born instantly and fully mature without going through the process of  conception, gestation, infancy, and childhood-that is, instantaneous mental birth (not necessarily "re-birth").  

8. The first three of the ten samyojana.  

9. The four sammappadhana are the effort to prevent or avoid unwholesome states which have not arisen; the effort to overcome or abandon unwholesome states which have arisen; the effort to develop wholesome states which have not arisen; and the effort to maintain wholesome states which have arisen. 

10. The four iddhipada are chanda, love of duty; viriya, effort in duty; citta, thoughtfulness regarding duty; and vimamsa, investigation of duty through practicing Dhamma. 

11. The five indriya are saddha, confidence; viriya, energy, effort; sati, mindfulness; samadhi, concentration; and panna, wisdom. 

12. The five-bala have the same names as the five indriya, but function differently. The five bala function as powers which provide the strength needed to overcome and withstand their opposites (i.e., lack of confidence, laziness, carelessness, distraction, and delusion). The five indriya are the chief or controlling faculties which lead each group of dhammas as they deal with their opposites (e.g., lack of confidence). 

13. The seven bojjhanga are sati, mindfulness; dhammavicaya, inves­tigation of dhamma; viriya, effort; pin, contentment; passaddhi: tranquility; samadhi, concentration; and upekkha, equanimity. They are discussed in detail later in the sutta. 

14. The ariya-atthamgika-magga consists of right understanding, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. 

15. Asubha-bhavana is used to counteract and overcome lust. 

16. The words "fully comprehends" mean that there is sati-sampajanna (mindfulness and ready comprehension) with every moment of  noting the in-breaths and out-breaths in all aspects. 

17. "Bodies" (kaya) refers to the breath in its aspect of conditioning the flesh body. "Experiencing all bodies" (sabbakayam patisam­veti) refers to knowing directly the breath's characteristics such as, short or long, coarse or fine, calm or agitated-knowing how they condition the flesh body, knowing their natural processes of change; and knowing other relevant details about the breathing. 

18. As the breath is calmed and refined, the conditioning of the body is calmed, and the mind becomes calm and concentrated to the extent, finally, of jhana. 

19. Know how feelings (vedana), especially the pleasant ones, condition the mind with every breath. 

20. Be able to decrease the ability of the feelings to condition the mind. Decrease their conditioning of the mind until there is nothing conditioning it, i.e., there is no feeling, no perception (sanna), and no thought (vitakka) at that time.   

21. Know the exact state of  mind at that moment, whether it is spotless or darkened, calm or agitated, prepared to work (contemplate Dhamma) or not ready, or whatever state may arise. 

22. Be able to amuse the mind with Dhamma in various ways. 

23. Expertly observe the qualities and extent of the mind's samadhi.  

24. Observe the qualities and extent of the mind's freedom from attachment. ?

25. Use the correctly concentrated mind to contemplate impermanence: continuously, until realizing the unsatisfactoriness, selflessness, voidness, and thusness of all conditioned things, with every breath. 

26. With every breath, examine the state of the mind being weary of and dispassionate toward the things it has desired and attached to. 

27. Examine the ceasing of attachment and realize it as being nibbana, the ceasing and quenching of dukkha, then cherish it as the mind's regular object. 

28. Realize that all conditioned things have been freed from attachment. This condition arises in the moments of path (magga) and path fruition (phala). 

29. "Contemplating body in bodies" means seeing the truth of bodies directly within bodies themselves, and seeing all the components of the body as being small bodies within the collective body. The breath is one body. It conditions all kinds of bodies, whether physical or mental, beginning with the flesh body up to the joy of jhana. Contemplate these bodies until there is no more attachment to any of them. 

30. Contemplate feelings in the same way that bodies have been con­templated. Contemplate piti and sukha until there is no attachment to any feelings anywhere.

31. Contemplate the, mind in the same way as bodies and feelings were contemplated, until there is no attachment to any mind states.                                                                                         

32. Contemplate the truth of Dhamma in all things (dhammas) until there is no attachment left to any dhamma, from the lowest to the highest, including nibbana.                            

33. The original Pali explains how all seven factors can develop upon each one of the four foundation of mindfulness, with each founda­tion considered separately. Here, for brevity's sake, we have grouped all four foundations together. 

34. This piti is pure and associated with Dhamma; it has nothing to do with the senses. Such piti occurs during jhana and while realizing Dhamma. 

35. The bojjhanga develop as follows. Mindfulness fixes on a specific thing and investigation of dhammas examines it in detail, with energy and effort, until contentment arises. Then, the mind calms until it becomes tranquil and is concentrated in contemplating the object. Equanimity firmly and unwaveringly watches over and guards that concentration, and the penetration of and awakening to Dhamma continues by itself until complete. 

36. Here "vossagga" means no longer attaching to previous objects of attachment, because the mind is weary of them and now inclines towards the quenching of dukkha, namely, nibbana. Viveka, viraga, nirodha, and vossagga are synonyms of nibbana. 

37. Vijja is insight knowledge of the path (magga-nana), which follows upon the insights experienced through the practice of Anapanasati. Its function is to thoroughly penetrate and destroy ignorance (avijja). Vimutti is insight knowledge of fruition (phala-nana), the result of the path having done its work of clearing away avijja. It is the mind's direct experience of being liberated from dukkha.