The Ānāpānasati Sutta (Pāli) or Ānāpānasmṛti Sūtra (Sanskrit), “Breath- Mindfulness Discourse .. is the basis for Bodhi (), pp. ^ Asubhasuttaṃ, in the Sinhala Sri Lanka Tripitaka Project (SLTP) edition of the Pali Canon (see. Ānāpānasati (Pali; Sanskrit ānāpānasmṛti), meaning “mindfulness of breathing is a form of Buddhist meditation originally taught by Gautama Buddha in several. The method of practising ânàpànasati, as explained in the ânàpànasati-sutta of the Majjhima Nikàya, is complete in itself. One can understand and practise.

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The wisdom that distinguishes between the exhilarating results of the practice and the task of detached contemplation is called “purification by knowledge and vision of the true path and the false path. In the fourth step, called” observation” upalaksanathe practitioner discerns that the air breathed in and out as well as amapanasati rupamind cittaand mental functions caitta ultimately consists of the four great elements.

Part of a series on Buddhism History. Therefore, let us make our life fruitful by developing regularly the meditation of anapana sati.

Anapanasati – Wikipedia

Abapanasati us first examine the meaning of the text expounded by the Buddha on anapana sati. Herein, one does not deliberately take a long in-breath or a long out-breath. A person who has not practised meditation before, finding it difficult to understand the nature of his mind, may think he is meditating while his mind runs helter skelter.

See also Thanissaro a for similar wording. The Secrets of Chinese Meditation. One can cultivate this meditation properly only if all the bones of the spine are linked together in an erect position.

Prior to enumerating the 16 steps, the Buddha provides the following preparatory advice which the Chinese version of this sutta includes as part of the first object: A traditional method given by the Buddha in the Anapanasati Sutta is to go into the forest and sit beneath a tree and then to simply watch the breath, if the anapanasahi is long, to notice that the breath is long, if the breath is short, to notice that the breath is short.

The paths are followed by their respective fruitions; this stage is called “purification” parisuddhi because one has been cleansed of defilements. At that time, because of the tranquility of the mind, the breathing becomes finer and finer until anapanaaati seems that it has ceased. This wisdom which sees the constant and instantaneous breaking up of mental and bodily phenomena is called “the knowledge of dissolution.


Four stages of absorption can be attained by the practice of anapana sati, namely, the first, second, third and fourth jhanas. These are divided into four tetrads i. To “experience the whole body” means to be aware of the entire cycle xnapanasati each inhalation and exhalation, keeping the mind fixed at the spot around the nostrils or on the upper lip where the breath is felt entering and leaving the nose. When he counts in this manner he can comprehend sinuala difference between a long in-breath and out-breath and a short in-breath and out-breath.

This knowledge, which becomes extended to all bodily and mental phenomena in terms of their dependent arising, is called the comprehension of conditions. In this way he comprehends the two functions of in-breathing and out-breathing in himself, and the two functions of in breathing and out-breathing in other persons. In the first place the Buddha indicated a suitable dwelling for practising anapana sati.

Through its power may we attain the blissful peace of Nibbana. Formally, there are sixteen stages — or contemplations — of anapanasati. For many Tibetans the very term ‘mindfulness’ sati in Pali, rendered in Tibetan by dran pa has come to be understood almost exclusively as ‘memory’ or ‘recollection. The Gelugpa lamas know about such methods and can point to long descriptions of mindfulness in their Abhidharma works, but the living application of the practice has largely been lost.

Vijja is the literal Pali antonym for avijjasijhala translated as “ignorance” or “delusion” and canonically identified as the root of suffering dukkhacf. Breath mindfulness, in general, and this discourse’s core instructions, in particular, can be found throughout the Pali Canonincluding in the “Code of Ethics” that is, in the Vinaya Pitaka ‘s Parajika [16] as well as in each of the “Discourse Basket” Sutta Pitaka collections nikaya.

One who has reached this stage comprehends the process of in-and-out breathing by way of the conditions for the arising and cessation of the bodily and mental phenomena involved in the process of breathing.


He notes the breath as it enters, and notes the breath as it leaves, touching against the tip of the nose or the upper lip. It is incorrect to consider the tip of the nose to be the beginning of the breath, the chest to be the middle, and the navel to be the end. But the counterpart sign appearing at the end of the nostrils is steady, fixed and motionless. For a few of this chapter’s individual discourses, see SN If he breathes in a short breath, he should comprehend this with full awareness.

We might say that, this or any paradox exists only as a human thought and in this case, we cannot understand think how these opposites can exist together; yet in reality, that is not burdened by thought, this is our experience.

The key to the practice is to set up mindfulness naturally at the spot where the in-breaths and the out-breaths are felt entering and leaving the nostrils. In this way he should start the counting again from the beginning, even if he has gone wrong a thousand times.

This is the posture of sitting with one leg bent. Let us then offer our veneration to the Blessed One, who became a peerless world-transcending Buddha through this meditation of anapana sati. The third tetrad involves focusing on the mind itself Pali: It is the portrait of your mind in some sense.

Of these the most suitable posture to practise anapana sati at the beginning is the seated posture.

Anapanasati Sutta

From Wikipedia, the free encyclopedia. This meditation has been explained in sixteen different ways in various suttas. Thus watching the breath is one way to experience these things. The type of practice recommended in The Three Pillars of Zen is for one to count “1, 2, 3,