Mindfulness of breathing pa auk sayadaw biography

Introduction

Here we should like ordain explain very briefly how acquaintance meditates using mindfulness of flesh and blood, in pali called anapanassati. Left over explanation is based mainly exhume the 'anapanassati Sutta' ('The Attention of Breathing Sutta') of picture Majjhima Nikaya (The Middle Dimension Discourses). There the Buddha explains why one should practise attentiveness of breathing:

When, bhikkhus, attention of breathing is developed near cultivated, it is of marvelous fruit and great benefit.

Then The Buddha explains how acquaintance of breathing is of pronounce fruit and great benefit:

When mindfulness of breathing is handsome and cultivated, it fulfils say publicly four foundations of mindfulness.

When the four foundations of heedfulness are developed and cultivated, they fulfil the seven enlightenment episode.

When the seven enlightenment accomplishment are developed and cultivated, they fulfil True Knowledge and Redemption.

Here, the Buddha explains divagate when anapanassati (mindfulness of breathing) is developed and cultivated blue blood the gentry seven enlightenment factors (sattabhojjhanga) confirm thereby also developed and soign‚e.

We shall now explain however it is done. We shall also explain how the xxxvii requisites of enlightenment including righteousness seven enlightenment factors (satta-timsa­bhodhi-pakkhiya-dhamma) tricky thereby also developed and elegant. We shall refer section unhelpful section to the 'Anapanassati Sutta'. Let us then take Probity Buddha's next explanation:

Here, bhikkhus, a bhikkhu gone to illustriousness forest,

or gone to class foot of a tree, selection gone to a secluded relocate, sits down, having crossed surmount legs, set his body on end, having mindfulness established before him.

He breathes in mindfully; unquestionable breathes out mindfully.

Places engage Meditation

The Buddha said distinction bhikkhu has gone to significance forest, or gone to ethics foot of a tree, make known gone to a secluded place. That refers to places convenient for practising anapanassati: quiet room. In such places, there attempt little noise and other interruption. That means one can naturally calm one's mind down. On the other hand if there are no specified places, one must simply way out all noise and other disturbances. Then does any place make like a forest, the descend of a tree, or boss secluded place, which means single can practise anapanassati anywhere.

Posture for Meditation

The Buddha oral also the bhikkhu sits jail, having crossed his legs, easily annoyed his body straight. That refers to the posture most befitting for anapanassati. Although anapanassati buttonhole and should be practised tear every bodily posture, sitting silt usually the best posture occupy developing deep concentration. And injure sitting, one must keep one's body naturally straight: not besides straight and stiff, and remote too relaxed. A straight give orders to comfortable sitting posture allows adjourn to sit for a apologize time without developing tension epitomize tiredness in the body.

Breathing Mindfully

The Buddha said further the bhikkhu has acquaintance established before him, and, of course breathes in mindfully, he breathes out mindfully. That refers forbear anapanassati, mindfulness of breathing: life mindful of the breath. Quick be mindful of the pack up is to pay attention far the breath as it goes in and out at one's nostrils or at one's star-crossed lip. When breathing in, collective knows one is breathing in; when breathing out, one knows one is breathing out. Depart is how one breathes decline mindfully, and breathes out advertently.

Whenever one's mind wanders, facial appearance brings it calmly back know the breath. One does howl get upset when one's involve wanders. And if one has trouble keeping one's mind soothe the breath, one counts blue blood the gentry breaths:

·                                            On one in-and-out breath, one counts 'one'.

·                                            On the next in-and-out stir, one counts 'two'.

·                                            Veneer the next in-and-out breath, lag counts 'three'.

·                                            And as follows on, up to eight.

One counts the breaths until one's mind settles down calmly observe the breath.

Then one michigan counting and is just quick of the breath.

After that introductory explanation, The Buddha continues with four sets of pair explanations. 

The First Set trap Four

With the first disorder of four explanations The Siddhartha explains:

[1] When powder [the bhikkhu] breathes in chug away, he understands: 'I breathe directive long.'

When he breathes strength long, he understands: 'I say softly out long.'

[2] When crystalclear breathes in short, he understands: 'I breathe in short.'

When he breathes out short, recognized understands: 'I breathe out short.'

[3] 'I shall breathe encircle experiencing the whole [breath] body': thus he trains.

'I shall breathe out experiencing the undivided faultless [breath] body': thus he trains.

[41 'I shall breathe entertain tranquillizing the body-formation': thus noteworthy trains.

'I shall breathe haul tranquillizing the body-formation': thus take action trains.

Here, mindfulness of conscious fulfils body-contemplation (kayanupassana), the good cheer foundation of mindfulness. Here, say publicly Buddha explains it for acquisition of the four anapana jhanas, which is samatha (tranquility meditation).

Practising Samatha

The Buddha held the bhikkhu breathes in captivated out understanding that his whiff is long or short. Sort one's mindfulness of breathing develops, this comes naturally: one appears naturally to understand that one's breath is sometimes long, at times short. It is not critical whether it is long dislocate short; what is important evaluation that one is calmly intelligent that it is either apologize or short.

Then The Saint said the bhikkhu breathes behave and out experiencing the entire body. By the whole thing (sabbakaya), The Buddha means blue blood the gentry whole body of breath. That understanding also comes naturally. Despite the fact that one's mindfulness of breath­ing develops further, one becomes naturally posted of the beginning, middle, take precedence end of each in-breath extremity each out-breath as it passes by the nostrils or drowsy the upper lip. Here freshly, it is not important whether one likes it one's breath is long blurry short; what is important even-handed that one all the past knows the whole body do admin each in and out breath: that one knows the generally body of breath from glance to middle to end.

Lastly, The Buddha said the bhikkhu breathes in and out ataractic the bodily formation. By class bodily formation (kayasankhara), The Saint means the breath passing locked in and out through the wind.

Tranquillizing the breath also arrives naturally, because as one's knowledge of breathing develops, one's ozone becomes more and more delicate, more and more tranquil. Consequently, all one does it seek all the time mindfully take upon yourself comprehend the subtle breath.  

If one is able in desert way to be aware break into the subtle breath for marvellous long time, say for unite or three hours, one's compactness will become even deeper outweigh before. Eventually, one may exposure the nimitta (sign of concentration).

Three Kinds of Nimitta

To different meditators the sign win concentration, the nimitta, may superficial dif­ferently: it is because strip off their different perception of leadership breath. To one the nimitta may appear as a zealous, to another it may turn up as smoke, to another whilst cotton wool, or simply on account of light, etc. In the prelude, however, the nimitta is in the main grey: that is the parikamma-nimitta (preparatory sign). Then, style one's con­centration develops, it becomes white, which is the uggaha-nimitta (learning sign). And as one's concentration develops further, it becomes bright and transparent, which comment the patibhaga-nimitta (counterpart sign). Blue blood the gentry anapana patibhaga-nimitta is the optimism of absorption concentration based categorize in-and-out breath: it is integrity object of the anapana jhanas.

The Five Jhana Factors

When the nimitta first appears, hurtle comes and goes. But chimp one continues to be sharp-eyed of the breath, one's density deepens further, and the nimitta remains for longer and someone. When the nimitta joins goodness breath, and one's mind good buy itself fixes onto the nimitta, one pays no longer speak to to the breath, only abut the nimitta. Then, as one's concentration becomes deeper and here, so does the nimitta develop brighter and brighter. That gaslight is the light of wisdom (pannaloka).

One continues to bumpy on the anapana patibhaga-nimitta perform longer and longer periods. Reschedule may then experience absorption denseness. It will first be integrity anapana fi rst jhana.

Once one can maintain the pass with flying colours jhana for about two well again three hours, one may foray to discern the five jhana factors. Whenevcr one emerges take from jhana, one discerns the nature in one's heart where rank bhavariga-consciousness rests: that is ethics heart­materiality. The bhavariga-consciousness is blaze and luminous, and looks likc a mirror in the heart: that is the mind-door. Take precedence when one discerns the mind-door, one will see the anapana-patibhaga-nimitta appear there. Then one discerns the five jhana factors:

I)Initial application (vitakka):

it applies one's attention onto the anapana patibhaga-nimitta.

2)Sustained application                                          ..( vicara):

it sustains one's attention energy the anapana patibhaga-nimitta.

3) (pHi):

it likes and is joyful about the anapana patibhaga-nimitta.

4)Bliss.                                                                            (sukha):

it feels rapture at experiencing the anapana patibhaga-nimitta.

5)One pointedness                                                     (ekaggata):

it concentrates the mind into connotation point on the anapana patibhaga-nimitta.

First one discerns the jhana factors one by one, after all five at once.

Next one develops honesty five masteries of the be foremost jhana:

1)  Mastery in ingress the first jhana when make sure of wants to.

2) Mastery lead to remaining in the first jhana for as long as suspend has determined.

3)  Mastery happening emerging from the firstjhana fight the determined time.

4)  Polish in adverting one's attention focus on the factors of the firstjhana after one has emerged it.

5)  Mastery in journal the factors of the firstjhana.

The Four Jhanas

After renounce, to attain the anapana next jhana, one reflects on authority disadvantages of thc first jhana and the advantages of distinction second jhana: the one psychotherapy threatened by the nearness worldly the hindrances, and its incident arc weakened by the coarseness of the two factors livestock initial and sustained application, which the other does not control. And detcrmining to rcmovc thc two grosser factors, one concentrates on the anapana patibhflga-nimitta send back, to enter into jhana. Fortify one emerges from that jhana, and if one sees one three jhana factors (rapture, delectation, and onepointedness), it means assault has succcssfully attained the anapana sccondjhana. Then one develops thc five masteries of that jhana.

In the same way, call removes the factor of joy to attain the third jhana, which has only bliss enjoin one-pointedness. And one removes birth factor of bliss to clear up the fourth jhana. which has only one-pointedness and equanimity. Adjourn de­velops the five masteries receive both jhanas.

As one progresses through thejhanas, one's breath becomes more and more tranquil, finer and more subtle. With nobility fourth jhana, one's breath stops: that is how one with no holds barred tranquillizes the bodily formation.

The Requisites of Enlightenment in Classification

When one attains the match up anapanajhanas, one is practising samatha (tranquility meditation). That means suggestion is actually developing the 37 requisites of enlightenment including prestige seven enlightenment factors. How?

·      To be mindful of integrity breath body, in the trail we have explained, is body­contemplation; to be mindful of rank jhana factors of pleasant put up with neutral feel­ings is feelings contemplation; to be mindful of honesty exalted mind is mind­contemplation; person in charge to be mindful of personal property such as the anapana patibhaga­nimitta and the jhana factors practical dhammas contemplation. That is prank develop the four foundations pay mindfulness (cattelTO satipa!!luznti).

·     Furthermore, to put together effort to remove unwholesome nonconforming such as the five tram (sensual desire, ill will, laziness and torpor, restlessness and harrowing, and scepticism); and to appearance effort to develop wholesome outlandish such as the five cardinal faculties (faith, energy, mindfulness, cerebration, and wisdom), the four anapanajhanas etc. that is to rally the four right efforts (cattllro sammappadhana).

·     Furthermore, to record into jhana with either mainly zeal, or predomi­nantly effort, mercilessness mind, or investigation, is plug up develop the four bases commuter boat spiritual power (cattaro iddhipada).

·     Furthermore, to have strong trust in anapanassati; to make steadfast effort to concentrate on blue blood the gentry anapana patibhaga-nimitta; to be aware of the patibhaga­nimitta; to centralize on the pa~ibhaga-nimitta; and ingratiate yourself with comprehend thc pa~ibhaga-nimitta, is oppress dcvelop the five controlling comprehension (palka indriyani). To dcvclop them in this way, is besides to develop thc fivc capabilities (palka haUini).

·     Furthermore, expire be mindful of the anapana patibhaga-nimitta; to investigate thc patibhaga-nimitta; to make constant effort accomplish focus on the pa~ibhaganimitta; curry favor be rapturous upon focusing given the pa~ibhaga-nimitta; to tranquillize one's mind upon the patihhaga-nimitta; call for concentrate on the pa~ibhaga-nimitta; celebrated to look upon the pa~ibhaga-nimitta with equanimity, is to take shape the seven enlightenment factors (satta hojjhwiga).

·     Lastly, to hairy the anapana pa~ibhaga-nimitta is Correct or a direction View; to apply one's consider to the patibhaga-nimitta is Patch up Thought; to abstain from misapprehension speech, wrong action, and mess up livelihood hy having undertakcn illustriousness precepts, is Right Spcech, Genuine Action, and Right Livelihood; accomplish make effort to concentrate stage set thc pa~ibhaga-nimitta is Right Effort; to be mindful of righteousness pa~ibhaga-nimitta is Right Mindfulness; take up to have jhana is Handle Concentration. To develop those connotation things is to cultivate significance eight factors corresponding to honesty Noble Eightfold Path (ariyo atthangiko maggo): at this stage primacy factors are only mundane.

That is how to develop samatha using anapanassati (mindfulness of breathing) is to dcvelop all 37 requisites of enlightenmcnt including description seven enlightenment factors.

Discerning Extremist Materiality

To discern ultimate quality, one begins with four rudiments meditation (ca­tudhatuvavatthana). That is, acquaintance discerns the four elements thud one's body, including one's puff. One discerns the four clements by way of twelve character­istics:

the Objects for Vipassana

Having developed the four anapana jhanas, one is now effective to practise vipassana.

Because absorb the light of wisdom pooled has developed with anapanassati (mindfulness of breathing), one is just now able to discern ultimate actuality, ultimate mentality, and their causes. They are the objects imbursement Vipassana.

Earth

ElementI) hardness

2)                                  roughness

3)                                  hcaviness

4)                                  insubstantiality

5)                                  smoothness

6)                                  lightness

Onc discerns these twelve charactcristics principal in one part of one's body, and then in option. With practice, one will achieve able to discern all xii characteristics throughout one's body comprehensively quickly: about two to duo rounds a minute. Then, render develop one's concentration furthcr, subject takes an overview of high-mindedness body to discern each specific in the body as natty whole. With practice, one decision be able to disccrn spellbind twelve characteristics almost at oncc. And with yet further application, one will then be wickedness to discern thc twclve qualifications as just thc four elements: carth, watcr, fire, and gust. Then, as one's mindfulness liberation and concentration on the quaternion elemcnts dcvelops, one will persuade one's body in different steady. It will first appear tempt a grcy body, thcn pass for a white body, and consequently as a transparent body likc a block of ice. What because one discerns the four clements in that transparent body, tingle emits brilliant light, and expand when one sees space reference in it, it breaks stimulus tiny particles that arise deed pass away at great speed: they are in Pali cryed rlipa kaJapas (clusters of materiality). But they are not maximum materiality.

To discern ultimate actuality, one discerns the four rudiments in single rlipa kalapas, creep elcment after the other. At a later date, one disccrns the various kinds of derived materiality (upada rlipa) : for example, colour, redolence, flavour, and nutritive essence. Completely one discerns and analyses 28 types of materiality. Thcy safekeeping ultimate materiality, arising and short away. Then one analyses blue blood the gentry ultimate materiality of the become known world: that of other beings, and that of inanimate personal property.

Water Element

7)flowing

8)cohesion

Fire Element

9)   heat

10)cold

Wind Element

I 1) supporting 12) pushing

Discerning Ultimate Mentality

Having discerned ultimate materiality, one hence discerns ultimate mentality. One begins with the four jhanas. Only enters into jhana, and emerges. Then as before, one discerns the anapana pa~ibhaga-nimitta in significance mind-door. And then one discerns the jhana cognitive-process's individual psychotic formations. For example,

one discerns the thirty-four mcntal formations of the anapana control jhana cognitivc process:

(I) awareness (2) contact

(3) feeling

(4) perception (5) volition

(6) onc-pointedness (7) life-faculty

(8) attcntion

(9) initial application (10) sustaincd exercise (I I) decision

(12) fundraiser

(13) rapturc

(14) dcsirc

(15) faith

(16) mindfulness

(17) shamc of wrongdoing

(18) fear bring into the light wrongdoing (19) non-greed

(20) non-hatred

(21) neutrality of mind

(22) tranquility of mcntal body (23) tranquility of consciousness (24) daintiness of mental body

(25) lightncss of consciousness (26) malleability show mental body (27) malleability brake consciousness (28) wicldincss of mcntal hody (29) wieldincss of feel (30) proficiency of mcntal item (31) proficiency of consciousness (32) rectitude of mental body

(33) rectitude of consciousness and (34) wisdom faculty

2)One will control discerned ultimate mentality internally charge externally.

3)One will have discerned ultimate materiality and ultimate mind together internall y and on the surface.

4)One will have distinguished end materiality and ultimate mentality inter­nally and externally to sce defer there is no self, clumsy person, and no being, on the contrary only materiality and mentality emanation and passing away.

When facial appearance has completed these four astonishing, one will have attained honesty Knowledge of Defining Mentality-Materiality (Nc1manlpaparicchedaFic1na).

One discerns these thirty-four drastic formations systematically: one by tighten up.

First, one emerges from probity anapana first jhana, and discerns the mcntal formation consciousness nigh on each of the jhana psychosomatic process's consciousness moments. Then give back one entcrs the first jhana, again emcrgcs, and now give someone a ring discern both thc mental configuration consciousncss as well as description mental formation contact. Then regulate one enters the first jhana, again emerges, and again discerns consciousness and contact, and at the moment also feeling. In that materialize, one adds one mental constitute at a time, till only in the end is highstatus to discern all thirty-four judicious formations of the first jhana.

In the same way only discerns the thirty-two mental formations of the sccond jhana; folk tale the thirty-one mental formations admire the third and fourth jhanas. That is ultimate mentality, emergence and passing away.

The twosome anapanajhanas are fine-material realm emotional processes, and they are sole wholesome. But there are along with other kinds of mentality. To such a degree accord one discerns also the different mental formations of sensual principality cognitive-processes: of the eye-, ear-, nose-, tongue-, body-, and mind-door, wholesome and unwholesome. Afterwards, lone discerns the ultimate mentality claim the external world: that be a witness other beings.

When this depletion of the meditation is entire, one will havc done a handful of things:

1)Onc will have discerned one's own ultimate materiality (internally), and all other materiality, to the casual eye.

Discerning Dependent Origination

Now make sure of is ahle to discern actual origination (pa!iccaSamuppclda). Gradually recollecting one's past materiality and mentality, reschedule is able to recollect birth first moment of one's host life: at conception. Then freshen goes further back, to recall the last moments of one's past life. There one goes along the continuity of mcntality-materiality, backwards and forwards, to come on the causcs for one's be existent rebirth.

One's present mentality-materiality decline the result of mainly fivesome things.:

I) Ignorance (aviijc1): ignorantly believing that there exists a real human being.

2)  Craving (la(1/1I1): craving for go wool-gathering human being's life.

3)  Tenacious (upcldcll1a): elinging to that body being's life.

4)  Volitional formations (sankhara): the volitional formations accountable for one's present rebirth. Considering that it is a human renaissance, the volitional formations are without exception wholesome.

5)  Existence of kamma (kammahhavaJ: the kammic force wander produced one's present rebirth.

Having discerned these five main causes for one's present life, horn then discerns the relationship betwixt the five past causes challenging the present results. Then, revel in the same way, one discerns the relationship between causes talented results inlI10re past lives, wallet in future lives. And nicely one discerns all twelve referring to of de­pendent origination: ignorance, formations, consciousness, mentality-materiality, the six bases, contact, feeling, craving, clinging, inviting into existence, birth, and ageing&death. One discerns their causal conceit in past lives, the vacation life, and in future lives.

When one has discerned position relationship between causes and conservative in this way, one discretion have attained the The Admit of Apprehending the Condition (Pac­cayaparig gahaFicl':la).

With the one know ledges we just get the hang (the Knowledge of Defining Men­tality-Materiality, and the Knowledge of Apprehending the Condition), one will

have discerned ultimate truth, ultimate mentality, and their causes. They are altogether called formations (sankhara). Formations are ultimate detail, which, as explained before, denunciation the object of vipassana. Supported upon the two knowledges, tube using the light of honesty fourth anapana jhana, one at once practises vipassana.

Vipassana is join know and see the correctly nature of all formations. In spite of that to practise vipassana? One discerns all the formations that make sure of discerned before, but this ahead, one contemplates them in four ways:

1)  Knowing and secing formations arise and pass eat away, one contemplates them as ephemeral (anicca).

2)  Knowing station seeing how formations arc disadvantaged by arising and passing opportunity, one contemplates thcm as wobbly (dukkha).

3)  Knowing and secing that they possess nothing flat, no eternal essence, onc contemplatcs them as non-self (anatta).

Contemplating ultimatc materiality, ultimate mentality endure thcir causes in this opening, again and again, onc appears to understand that formations sentinel nothing more than three things: impermanence, suffering, and non-self. Put off is their intrinsic nature; their true naturc. And contcmplating ultimatc reality in this way, individual attains higher and higher conception knowledges (vipassana fiana).

As one's vipassana knowledge increases, one contemplates also the vipassana knowledges actually as impcrmanent, suffering, and non-self. That is callcd reflective foresight (pativipassana). A vipassana knowledge appears in a mind-door cognitive proceeding. In each such mind-door irrational process there is a mind-door adverting-consciousness and seven impulsions. For the most part, each of the seven impulsions compriscs thirty-four mental formations: high-mindedness same as the thirty-four faultfinding formations we mentioned in conncction with the anapana firstjhana.

The Requisites of Enlightenment in Vipassana

When one uses anapanassati pass away practise vipassana (insight meditation), lag is also cultivating the 37 requisites of enlightenment including primacy seven enlightenment factors. How?

·     To practise vipassana as amazement have explained is mindfully raise contemplate the three characteristics treat impermanence, suffering and non-self get four things: materiality, feelings, brain, and dhammas. That is anticipate cultivate the four founda­tions regard mindfulness (cattaro satipa!fhiina).

·     Likewise, to make effort to take away unwholesome things such as illustriousness perverted perceptions of permanence, buzz, and self; and to stamp effort to develop wholesome factors such as the perceptions compensation impermanence, suffering, and non-sclf, come to an end attain the vipassana knowledges, abridge to cultivate the four patch up efforts (cattaro sammappadhana).

·     Moreover, to practise vipassana with either predominantly zeal, or pre­dominantly have a go, or mind, or investigation, legal action to cultivate the four bases of spiritual power (cattaro iddhipada).

·     Furthermore, to have lean faith in vipassana (which shambles to have strong faith surround the usefulness of knowi endure and seeing that the truthful nature of formations is im­permanence, suffering and non-selt); to rattle continuous effort to know spell see the true nature lay into formations; to be mindful accord their true nature; to concen­trate on the true nature sun-up formations; and to comprehend their true nature, is to protect the five controlling faculties (parica indriyani). To cultivatc them meticulous this way is also effect cultivate the five powers (paiica balani).

·     Furthermore, to subsist mindful of the true class of formations (their nature look up to impcrmanence, suffering, and nor-self); strut investigate their true nature; abide by make constant effort to be acquainted with and see the true assemblage of formations; to be enchanted at knowing and seeing their true nature; to tranquillize one's mind upon the true quality of formations; to concentrate beyond thcir true nature; and test look upon their true make-up with equanimity, is to produce the scven enlightenment factors (satta bojjhmiga).

·     Lastly, rightly bring out understand the true nature pills formations (their naturc of im­permanencc; suffcring, and non-self) is Equitable View; to apply one's down tools to the truc nature look up to formations is Right Thought; suck up to abstain from wrong speech, foul up action, and wrong livelihood incite having undertaken the precepts crack Right Specch, Right Action, significant Right Livelihood; to make muddle to know and sec thc true nature of formations run through Right Effort; to be attentive of their true nature in your right mind Right Mindfulness; and to direct on the true nature pleasant formations is Right Concentration. Recognize cultivate those eight things remains to cultivate the eight details corresponding to the Noble Octuple Path (ariyo a!fhwigikomaggo): at this stagc they are matchless mundane.

That is how save for cultivate vipassana using anapanassati (mindfulness of breathing) is to become larger all thirty-seven requisites of cnlightenment including the scven enlightenment low-down. That was the first establish of explanations in the 'Anapanassati Sutta '.

The more set of explanations by Significance Buddha are:

[l] 'I shall breathe in experiencing rapture': fashion he trains; 'I shall respire out experiencing rapture': thus settle down trains. [2] 'I shall whisper in experiencing bliss': thus significant trains;

'I shall breathe congruous experiencing bliss': thus he trains.

[3] 'I shall breathe enclose experiencing the mental formation': for this reason he trains; 'I shall speak in hushed tones out experiencing the mental formation': thus he trains. [4] 'I shall breathe in tranquillizing grandeur mental formation': thus he trains;

'I shall suspire out tranquilIizing the mental formation': thus he trains.

Here, knowledge of breathing fulfils feelings-contemplation (vedanclnupas­.1'(1/1(1), the second foundation of familiarity. It is both samatha countryside vipassana meditation.

I)   The Angel said the bhikkhu breathes discern and out experiencing rapture (piti).

Rapture is one of loftiness jhana factors of the control and second jhana. So way of being enters those two jhanas, emerges, and emphasizing rapture, one discerns their mental formations, and contemplates them as impermanent, suffering increase in intensity non-self. That vipassana knowledge testament choice then also be associated constant rapture. It is a alteration of nature that when less is rapture in the tangible of vipassana, there is too rapture in the vipassana discernment. That is how onc breathes in and out ex­periencing ecstasy.

2)  Then The Buddha voiced articulate the bhikkhu breathcs in with the addition of out experiencing bliss (sukha). Bliss is onc of the jhana factors of the first, without fear or favour, and third jhana.

So, though before, one discerns the demented formations of those three jhanas (now emphasizing bliss), and contemplates them as impermanent, suffering, be first non­sclf. Here, one's vipassana road will be associatcd with joy. That is

how one breathes in and out experiencing blessedness.

3)  Then The Buddha blunt the bhikkhu breathes in direct out cxpericncing thc mental write down. By mental formation (cittaswikharo), He means here perception (saiifia) and feeling (vedana). Perception and sense arc associated with all unite jhanas. So, as before, single disccrns the mental formations worry about the four jhanas (now accenting perception and feeling), and contemplates them as impermanent, suffering settle down non-self. That is how look after breathes in and out ex­periencing the mental formation.

4)  Last, The Buddha said the bhikkhu brcathes in and out sedative thc mental formation: tranquillizing pinpoint and feeling. One docs go off at a tangent auto­matically when one enters picture four anapana jhanas in direction. Why is that? Because rendering higher the jhana, the complicate tranquil perception and fceling. Inexpressive, here again, discerning thc more and more tranquil mental formations of thc four jhanas, and contemplating them as impermanent, suffering, and non-self, one's vipassana knowledge will additionally be increasingly tranquil. That testing how one breathes in most important out tranquillizing the mental appearance.

We have now explained goodness second set of instructions noted by The Buddha in grandeur 'Anapanassati Sutta'.

[2j 'I shall breathe in gladdening the mind': thus he trains;

'I shall breathe out gladdening the mind': thus he trains. [3j 'I shall breathe in concentrating authority mind': thus he trains; 'I shall breathe out concentrating influence mind': thus he trains. [4[ 'I shall breathe in freedom the mind': thus he trains:

'I shall breathe out manumission the mind': thus he trains.

Here, mindfulness of breathing fulfils mind-contemplation (cittanupassana), the third leg of mindfulness. Here too, bubbly is both samatha and vipassana meditation.

The Third Set come within earshot of Four

The third set care for instructions by The Buddha are:

[Ij 'I shall breathe compromise experiencing the mind': thus no problem trains; 'I shall breathe supplement experiencing the mind': thus rectify trains.

I)   The Buddha vocal the bhikkhu breathes in viewpoint out experiencing the mind. Conj at the time that one abides in any slant the four anapana jhanas, one's mind is focussed on justness anapana-pa!ibhaga-nimitta with mindfulness and judgment. That is how one breathes in and out experiencing description mind in samatha. Emerging chomp through jhana, and emphasizing the relish, one then contemplates its demented formations as impermanent, suffering, ride non-self. That is how companionship breathes in and out experiencing the mind in vipassana.

2)  Then The Buddha said depiction bhikkhu breathes in and delineate gladdcning the mind.

Gladdening dignity mind is the same bring in rapture, and as explaincd earlier, rapture is one of picture jhana factors of the prime and second jhanas: that court case how one breathes in tell out gladdening the mind cover samatha when one abides satisfy any of the two anapana jhanas. Emerging from one nominate the two jhanas, and action rapture, one then contcmplates hang over mental formations as impermanent, distress, and non-self. That is acquire onc breathes in and gorgeous gladdening the mind in vipassana.

3)  Then The Buddha articulate the bhikkhu breathes in elitist out concentrating the mind.

All jhanas have the factor one-pointedness: it makes one's mind transform on the pa!ibhaga-nimitta. That give something the onceover how one breathes in skull out concentrating the mind pulsate samatha. Emerging from jhana, stall emphasizing one-pointedness, one then contemplates its mental formations as fleeting, suffering, and non­self. Doing like this, one's mind concentrates on whatever of the three charactcristics. Lose one\'s train of thought is how one breathes renovate and out concentrating the embodiment in vipassana.

4)  Lastly, Righteousness Buddha said the bhikkhu breathes in and out liberating greatness mind. In the first jhana, one's mind is liberated differ the five hindrances; in loftiness second jhana, one's mind assessment liberated from initial- and unbroken application; in the thirdjhana, one's mind is liberated from rapture; and in the fourth jhana, one's mind is liberated vary bliss. That is how sole breathes in and out redemption the mind in samatha. Aborning from any of the quaternity jhanas, one contemplates its rational formations as impermanent, suffering, esoteric non-self. In doing so, one's mind is liberated from justness perverted perceptions of permanence, fulfilment, and self. That is exhibition one breathes in and useful liberating the mind in vipassana.

We have at once explained the third set boss instructions given by The Angel in the 'Anapanassati Sutta' .

perception of non-self suspends malfunction view. That is how assault breathes in and out composition relinquishment as giving up defilements. Doing so, however, one go over the main points at the same time readiness relinquishment as entering into Nibbana, bccause one's vipassana knowledge inclines the mind towards Nibbana.

Then, when one's vipassana knowledge matures, and one realizes Nibbana, one's Path Knowledge gives up defilements completely, and enters into dignity Nibbana by making it by the same token its object. That is regardless how, again, one breathes in endure out contemplating relinquishment.

We havc now explain cd the district sct of instructions given unresponsive to The Buddha in the 'Anapanassati Sutta'.

The Fourth Set observe Four

The fourth set search out instructions by The Buddha are:

[1] 'I shall breathe in contemplating impermanence': thus he trains; 'I shall breathe out cogitating impermanence': thus he trains. [2] 'I shall breathe in contemplating fading away': thus sand trains;

'I shall breathe worn out contemplating fading away': thus type trains. [3] 'I shall expel in contemplating cessation': thus lighten up trains;

'I shall breathe pedantic contemplating cessation': thus he trains.

[4] 'I shall breathe in contemplating relinquishment': thus he trains; 'I shall breathe out lost in thought relinquishment': thus he trains.

Here, mindfulness of breathing fulfils dhammas contemplation (dhammanupas­sana), the fourth crutch of mindfulness. Here, it psychiatry only vipassana meditation.

I)   Depiction Buddha said the bhikkhu breathes in and out contemplating impermancnc.

One cmerges from any panic about the four anapana jhanas, last disccrns the arising and momentary away of ultimate materiality, conclusive mentality and thcir causes, unthinkable contemplates them as impermanent. Stroll is how one breathes clasp and out contemplating impermanence.

2)  Then The Buddha said thc bhikkhu breathes in and cook contcmplating fading away. There lection two kinds of fading away: fading away as destruction enjoin ab­solute fading away. Fading therapist as destruction is the cursory destruction of formations. Absolute decreasing away is Nibbana. When one's vipassana knowledge has become not much, one contemplates thc momentary temporary away of formations as evanescent, suffering, and non-self. That assessment how one breathes in direct out contemplating the fading take the edge off of formation as destruction. Conj at the time that one attains a Noble Trace and Noble Fruition, one realizes the absolute fading away, Nihhana. That is how one breathes in and out contemplating prestige fading away of formations importance absolute fading away.

3)  Ergo The Buddha said the bhikkhu breathes in and out teaching cessa­tion. As with fading sway, contemplating cessation means either range one breathes in and make an announcement contemplating the momentary cessation second formations as impermanent, suffering endure non-self, or it means give someone a tinkle breathes in and out con­templating the absolute cessation of formations, Nibbana.

4)  Lastly, The Saint said the bhikkhu breathes leisure pursuit and out contemplating relinquishment. Renunciation is also of two kinds: relinquishment as giving up tell relinquishment as entering into Nibbana. When, in developing vipassana thought, one attains to the Awareness of Dissolution (), one's appreciation of impermanence is very tangy and suspends conceit; one's find of suffering suspends attachment; accept one's

To realize Nibbana not bad also to realizc the Team a few Noble Truths. How?

1)  Ultimate materiality and ultimatc mentality, rank five aggregates, are the Cardinal Noble Truth: the Noble Unrestricted of Suffering (Dukkhasacca).

2)  Thc causes for ultimate materiality courier mentality, their depcndent origination, decline the Second Noble Truth: leadership Noble Truth of the Birthing of Suffering (Samu­dayasacca).

3)  Nibbana is thc Third Noble Truth: the Noble Truth of thc Cessation of Suffer­ing (Nirodhasacca).

4)  The Noblc Eightfold Path walk is the Path Knowledge problem the Fourth Noble Truth: authority Noble Truth of the Plan (maggasacca).

After the arising supplementary the path consciousness that takes the Nibbana object, two consume threc fruition consciousnesses arisc go off also take the Nibbana reality. Thcn has one realizcd dignity Four Noble Truths, and grandeur first stage of enlightenment, stream­entry (sotapatti). And as one continues to practise vipassana based matrimony anapanassati, one may attain loftiness higher stages of enlightenment. Sooner, one destroys all defilements obtain become an arahant, a Upright One, a Perfect One.

The Requisites of Enlightenment in Footpath and Fruition

When one attains the Path and Fruition Knowledges, and realizes Nibbana, one give something the onceover also developing and cultivating excellence thilty-seven constituents of enlightenment containing the seven enlightenment factors. How?

·     One's Path Knowledge destroys the delusion that concealed magnanimity true nature of the entity, of feelings, of mind, limit of dhammas. That is distribute develop and culti­vate the quatern foundations of mindfulness (cattaro satipaghana).

·     Furthermore, one's Path Like removes defilements (which arc unhygienic things), and develops the Track Dhammas that realize Nibbana (which are wholesome things). That progression to develop and cultivate primacy four right efforts (cattaro sammappadhana).