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Discourse on the Full Awareness of Breathing

Discourse on the Full Awareness of Breathing

I

I
heard these words of the Buddha one time when he was staying in
Savatthi in the Eastern Park, with many well-known and accomplished
disciples, including Sariputta, Mahamoggallana, Mahakassapa,
Mahakacchayana, Mahakotthita, Mahakappina, Mahachunda, Anuradha, Revata,
and Ananda. The senior bhikkhus in the community were diligently
instructing bhikkhus who were new to the practice — some instructing ten
bhikkhus, some twenty, some thirty, and some forty; and in this way the
bhikkhus who were new to the practice gradually made great progress.

That
night the moon was full, and the Pavarana Ceremony was held to mark the
end of the rainy-season retreat. Lord Buddha, the Awakened One, was
sitting in the open air, and his disciples were gathered around him.
After looking over the assembly, he began to speak:

“O bhikkhus, I
am pleased to observe the fruit you have attained in your practice. Yet
I know you can make even more progress. What you have not yet attained,
you can attain. What you have not yet realized, you can realize
perfectly. [To engage your efforts,] I will remain here until the next
full-moon day.”

When they heard that the Lord Buddha was going to
remain in Savatthi for another month, bhikkhus throughout the country
began traveling there to study with him. The senior bhikkhus continued
teaching the bhikkhus new to the practice even more ardently. Some were
instructing ten bhikkhus, some twenty, some thirty, and some forty. With
this help, the newer bhikkhus were able, little by little, to continue
their progress in understanding.

When the next full-moon day
arrived, the Buddha, seated under the open sky, looked over the assembly
of bhikkhus and began to speak:

“O bhikkhus, our community is
pure and good. At its heart, it is without useless and boastful talk,
and therefore it deserves to receive offerings and be considered a field
of merit. Such a community is rare, and any pilgrim who seeks it, no
matter how far he must travel, will find it worthy.

“O bhikkhus,
there are bhikkhus in this assembly who have realized the fruit of
Arhatship, destroyed every root of affliction, laid aside every burden,
and attained right understanding and emancipation. There are also
bhikkhus who have cut off the first five internal knots and realized the
fruit of never returning to the cycle of birth and death.

“There
are those who have thrown off the first three internal knots and
realized the fruit of returning once more. They have cut off the roots
of greed, hatred, and ignorance, and will only need to return to the
cycle of birth and death one more time. There are those who have thrown
off the three internal knots and attained the fruit of stream-enterer,
coursing steadily to the Awakened State. There are those who practice
the Four Establishments of Mindfulness. There are those who practice the
Four Right Efforts, and those who practice the Four Bases of Success.
There are those who practice the Five Faculties, those who practice the
Five Powers, those who practice the Seven Factors of Awakening, and
those who practice the Noble Eightfold Path. There are those who
practice loving kindness, those who practice compassion, those who
practice joy, and those who practice equanimity. There are those who
practice the Nine Contemplations, and those who practice the Observation
of Impermanence. There are also bhikkhus who are already practicing
Full Awareness of Breathing.”
O
bhikkhus, the full awareness of breathing, if developed and practiced
continuously, will be rewarding and bring great advantages. It will lead
to success in practicing the Four Establishments of Mindfulness. If the
method of the Four Establishments of Mindfulness is developed and
practiced continuously, it will lead to success in the practice of the
Seven Factors of Awaking. The Seven Factors of Awakening, if developed
and practiced continuously, will give rise to understanding and
liberation of the mind.

“What is the way to develop and practice
continuously the method of Full Awareness of Breathing so that the
practice will be rewarding and offer great benefit?

“It is like
this, bhikkhus: the practitioner goes into the forest or to the foot of a
tree, or to any deserted place, sits stably in the lotus position,
holding his or her body quite straight, and practices like this:
‘Breathing in, I know I am breathing in. Breathing out, I know I am
breathing out.’

1. ‘Breathing in a long breath, I know I am
breathing in a long breath. Breathing out a long breath, I know I am
breathing out a long breath.

2. ‘Breathing in a short breath, I
know I am breathing in a short breath. Breathing out a short breath, I
know I am breathing out a short breath.

3. ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body.’ He or she practices like this.

4. ‘Breathing in, I calm my whole body. Breathing out, I calm my whole body.’ He or she practices like this.

5. ‘Breathing in, I feel joyful. Breathing out, I feel joyful.’ He or she practices like this.

6. ‘Breathing in, I feel happy. Breathing out, I feel happy.’ He or she practices like this.

7.
‘Breathing in, I am aware of my mental formations. Breathing out, I am
aware of my mental formations.’ He or she practices like this.

8. ‘Breathing in, I calm my mental formations. Breathing out, I calm my mental formations.’ He or she practices like this.

9. ‘Breathing in, I am aware of my mind. Breathing out, I am aware of my mind.’ He or she practices like this.

10. ‘Breathing in, I make my mind happy. Breathing out, I make my mind happy.’ He or she practices like this.

11. ‘Breathing in, I concentrate my mind. Breathing out, I concentrate my mind.’ He or she practices like this.

12. ‘Breathing in, I liberate my mind. Breathing out, I liberate my mind.’ He or she practices like this.

13.
‘Breathing in, I observe the impermanent nature of all dharmas.
Breathing out, I observe the impermanent nature of all dharmas.’ He or
she practices like this.

14. ‘Breathing in, I observe the
disappearance of desire. Breathing out, I observe the disappearance of
desire.’ He or she practices like this.

15. ‘Breathing in, I
observe the no-birth, no-death nature of all phenomena. Breathing out, I
observe the no-birth, no-death nature of all phenomena.’ He or she
practices like this.

16. ‘Breathing in, I observe letting go. Breathing out, I observe letting go.’ He or she practices like this.

“The
Full Awareness of Breathing, if developed and practiced continuously
according to these instructions, will be rewarding and of great
benefit.”

“In what way does one
develop and continuously practice the Full Awareness of Breathing, in
order to succeed in the practice of the Four Establishments of
Mindfulness?

“When the practitioner breathes in or out a long or a
short breath, aware of his breath or his whole body, or aware that he
is making his whole body calm and at peace, he abides peacefully in the
observation of the body in the body, persevering, fully awake, clearly
understanding his state, gone beyond all attachment and aversion to this
life. These exercises of breathing with Full Awareness belong to the
First Establishment of Mindfulness, the body.

“When the
practitioner breathes in or out aware of joy or happiness, of the mental
formations, or to make the mental formations peaceful, he abides
peacefully in the observation of the feelings in the feelings,
persevering, fully awake, clearly understanding his state, gone beyond
all attachment and aversion to this life. These exercises of breathing
with Full Awareness belong to the Second Establishment of Mindfulness,
the feelings.

“When the practitioner breathes in or out with the
awareness of the mind, or to make the mind happy, to collect the mind in
concentration, or to free and liberate the mind, he abides peacefully
in the observation of the mind in the mind, persevering, fully awake,
clearly understanding his state, gone beyond all attachment and aversion
to this life. These exercises of breathing with Full Awareness belong
to the Third Establishment of Mindfulness, the mind. Without Full
Awareness of Breathing, there can be no development of meditative
stability and understanding.

“When the practitioner breathes in or
breathes out and contemplates the essential impermanence or the
essential disappearance of desire or the no-birth, no-death nature of
all phenomena or letting go, he abides peacefully in the observations of
the objects of mind in the objects of mind, persevering, fully awake,
clearly understanding his state, gone beyond all attachment and aversion
to this life. These exercises of breathing with Full Awareness belong
to the Fourth Establishment of Mindfulness, the objects of mind.

“The
practice of Full Awareness of Breathing, if developed and practiced
continuously, will lead to perfect accomplishment of the Four
Establishments of Mindfulness.”

“Moreover,
if they are developed and continuously practiced, the Four
Establishments of Mindfulness will lead to perfect abiding in the Seven
Factors of Awakening. How is this so?

“When the practitioner can
maintain, without distraction, the practice of observing the body in the
body, the feelings in the feelings, the mind in the mind, and the
objects of mind in the objects of mind, persevering, fully awake,
clearly understanding her state, gone beyond all attachment and aversion
to this life, with unwavering, steadfast, imperturbable meditative
stability, she will attain the First Factor of Awakening, namely
mindfulness. When this factor is developed, it will come to perfection.

“When
the practitioner can abide in meditative stability without being
distracted and can investigate every dharma, every object of mind that
arises, then the Second Factor of Awakening will be born and developed
in her, the factor of investigating dharmas. When this factor is
developed, it will come to perfection.

“When the practitioner can
observe and investigate every dharma in a sustained, persevering, and
steadfast way, without being distracted, the Third Factor of Awakening
will be born and developed in her, the factor of energy. When this
factor is developed, it will come to perfection.

“When the
practitioner has reached a stable, imperturbable abiding in the stream
of practice, the Fourth Factor of Awakening will be born and developed
in her, the factor of joy. When this factor is developed, it will come
to perfection.

“When the practitioner can abide undistractedly in
the state of joy, she will feel her body and mind light and at peace. At
this point the Fifth Factor of Awakening will be born and developed,
the factor of ease. When this factor is developed, it will come to
perfection.

“When both body and mind are at ease, the practitioner
can easily enter into concentration. At this point the Sixth Factor of
Awakening will be born and developed in her, the factor of
concentration. When this factor is developed, it will come to
perfection.

“When the practitioner is abiding in concentration
with deep calm, she will cease discriminating and comparing. At this
point the Seventh Factor of Awakening is released, born, and developed
in her, the factor of letting go. When this factor is developed, it will
come to perfection.

“This is how the Four Establishments of
Mindfulness, if developed and practiced continuously, will lead to
perfect abiding in the Seven Factors of Awakening.

“How
will the Seven Factors of Awakening, if developed and practiced
continuously, lead to the perfect accomplishment of true understanding
and complete liberation?

“If the practitioner follows the path of
the Seven Factors of Awakening, living in quiet seclusion, observing and
contemplating the disappearance of desire, he will develop the capacity
of letting go. This will be a result of following the path of the Seven
Factors of Awakening and will lead to the perfect accomplishment of
true understanding and complete liberation.”

VI

This
is what the Lord, the Awakened One, said; and everyone in the assembly
felt gratitude and delight at having heard his teachings.

Anapanasati Sutta, Majjhima Nikaya 118

bhikkhus, there was a bag having two openings and filled with various
kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame
seeds and husked rice. A man with good eyesight, having unfastened it,
would consider [its contents]: “This is hill-paddy, this is paddy, those
are mung beans, those are cow-peas, those are sesame seeds and this is
husked rice;” in the same way, bhikkhus, a bhikkhu considers this very
body, from the soles of the feet up and from the hair on the head down,
which is delimited by its skin and full of various kinds of impurities:
“In this kāya, there are the hairs of the head, hairs of the body,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,
liver, pleura, spleen, lungs, intestines, mesentery, stomach with its
contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.”

https://www.youtube.com/watch?v=P6qqwtwntpk
Mahasatipathana Sutta 1

World Baruaism Idea
Published on Dec 27, 2013
Today is Friday and 27th of Dec.2013 (2556 Buddhist Era).I had a
special radio program on Mahasatipathana for 4 hours(start from 1 pm to 4
pm) along with various countries’ monks, novices and
followers(laymen).They are from Bangladesh, Burma, Cambodia, Thailand
and Vietnam as well. We have talked differences between
Tranquility/concentration (Samatha) meditation and Insight meditation
( Vipassana ).We try our best to find out the distinguishes from four
foundation of mindfulness (Mahasatipathana ).I mentioned Tranquility
meditation is 40 kinds which refers to contemplation of body of four
foundation mindfulness; therefore, we have to point out usages of
Tranquility meditation from contemplation of body such as breathing in
and out or postures of the body(satipathana vow down to Buddha/standing,
walking. lying and sitting) or full attention of body(re observe each
part of body) or repulsiveness of body or material elements of
body(earth, wind, fire and water) or corps’ body decaying so on, and
Insight meditation is 73 kinds which refers to contemplation of
feeling(basically 3 kinds, pleasure, not pleasure and neutral) and
contemplation of mind to be consciousness from greedy, hatred and
delusion and contemplation of objects (5hindrances,5aggregates,12
internal and external sense-bases,12 dependent origination,7factors of
enlightenment,4noble truths,3characteristics,22faculties. However, I am
happy to be one of speakers today’s special radio Dhamma Talk which
lives broadcast at Fm 104.50 MHz Chiang Mai, Thailand.
www.faihin.org
Dhamma shared by Bhante Shuvash Barua
www.facebook.com/shuvashbarua
www.baruaism.blogspot.com
a 2nd year student of Mahachulalongkornrajavidyalaya University of
Chiang Mai , Chiang Mai Campus, Wat Suandok, Suthep Road, Muang, Chiang
Mai , Thailand. www.cmmcu.com
Category
People & Blogs

youtube.com
Mahasatipathana Sutta 1
Today
is Friday and 27th of Dec.2013 (2556 Buddhist Era).I had a special
radio program on Mahasatipathana for 4 hours(start from 1 pm to 4 pm)
along with var…
http://ayyothidhasapandithar.blogspot.com/2015/03/blog-post_23.html
http://ayyothidhasapandithar.blogspot.com/2015/03/blog-post_23.html

World Baruaism Idea
Published on Dec 27, 2013

https://www.youtube.com/watch?v=dJaG3HmiwiY
Mahasatipathana 2
World Baruaism Idea
Published on Dec 27, 2013
Today is Friday and 27th of Dec.2013 (2556 Buddhist Era).I had a
special radio program on Mahasatipathana for 4 hours(start from 1 pm to 4
pm) along with various countries’ monks, novices and
followers(laymen).They are from Bangladesh, Burma, Cambodia, Thailand
and Vietnam as well. We have talked differences between
Tranquility/concentration (Samatha) meditation and Insight meditation
( Vipassana ).We try our best to find out the distinguishes from four
foundation of mindfulness (Mahasatipathana ).I mentioned Tranquility
meditation is 40 kinds which refers to contemplation of body of four
foundation mindfulness; therefore, we have to point out usages of
Tranquility meditation from contemplation of body such as breathing in
and out or postures of the body(satipathana vow down to Buddha/standing,
walking. lying and sitting) or full attention of body(re observe each
part of body) or repulsiveness of body or material elements of
body(earth, wind, fire and water) or corps’ body decaying so on, and
Insight meditation is 73 kinds which refers to contemplation of
feeling(basically 3 kinds, pleasure, not pleasure and neutral) and
contemplation of mind to be consciousness from greedy, hatred and
delusion and contemplation of objects (5hindrances,5aggregates,12
internal and external sense-bases,12 dependent origination,7factors of
enlightenment,4noble truths,3characteristics,22faculties. However, I am
happy to be one of speakers today’s special radio Dhamma Talk which
lives broadcast at Fm 104.50 MHz Chiang Mai, Thailand.
www.faihin.org
Dhamma shared by Bhante Shuvash Barua
www.facebook.com/shuvashbarua
www.baruaism.blogspot.com
a 2nd year student of Mahachulalongkornrajavidyalaya University of
Chiang Mai , Chiang Mai Campus, Wat Suandok, Suthep Road, Muang, Chiang
Mai , Thailand. www.cmmcu.com
Category
People & Blogs