The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera
The Buddha Taught Dependent Origination
Dependent Origination is the teaching which makes the Buddha’s
path unique amongst all other types of meditation. During his
period of struggle for awakening, Dependent Origination came
as a marvelous and eye-opening discovery that ended his pursuit
in the darkness:
“Arising, arising—thus, Monks, in regard to things unheard before
there arose in me vision, knowledge, wisdom, understanding
and radiance.” (Samyutta Nikàya XII. 65/ii.105).
“Once Awakened, the mission of the Tathagata is to proclaim
Dependent Origination (along with the Four Noble Truths.) to
the world.” (Samyutta Nikàya XII.25-6).
The Buddha taught this in discourse after discourse, so much
so, that the Dependent Origination soon becomes the most
essential and important teaching of all. When the Arahat Assaji
was asked to state the Master’s message as precisely and as
briefly as possible, he gave the doctrine of arising and ceasing
of Dependent Origination and the arising once again of these
phenomena.
With a single sentence, the Buddha dispels doubt about
the correctness of this summary: “He who sees Dependent
Origination sees the Dhamma, he who sees the Dhamma sees
Dependent Origination.” (Taken from the Middle Length
Sayings [Majjhima Nikàya], sutta number 28, section 28). This
means seeing and realizing all of the Noble Truths in all of the
links of Dependent Origination. This is the only way!
When your faculties have gained a degree of maturity and you see
the twelve links of ‘Dependent Origination’ clearly, the mundane
path rises to the supramundane path because it leads directly
and surely out of ‘Suffering’. You then realize ‘The Origin of
Suffering’, ‘The Cessation of Suffering’, and ‘The Path Leading
to the Way Out of Suffering’.
There is another interesting sutta about the seeing of the Four
Noble Truths, found in the Digha Nikàya sutta number 16,
section 5.27. From this section of the sutta, you can conclude that
the way to attain awakening is by following the Eightfold Path
and realizing the links of Dependent Origination and the Four
Noble Truths. It says:
5.27] “In whatever Dhamma and Discipline the Noble Eightfold
Path is not found, no ascetic is found of the first grade (meaning
a Sotàpanna), second grade (meaning Sakadàgàmi), third grade
(meaning Anàgàmi), or fourth grade (meaning an Arahat). But
such ascetics can be found, of the first, second, third, and fourth
grade in a Dhamma and Discipline where the Noble Eightfold
Path is found. Now, Subhada, in this Dhamma and Discipline the
Noble Eightfold Path is found, and in it are to be found ascetics
of the first, second, third and fourth grade. Those other schools
are devoid of [true] ascetics; but if in this one the monks were to
live to perfection, the world would not lack for Arahats.”
Mind opens when it sees and realizes these twelve impersonal
links of Dependent Origination directly. As a result, mind
becomes dispassionate and free. This is as true now in present
times, as it was 2600 years ago. Any teaching that doesn’t highlight
the necessity of Dependent Origination as its realization and
final goal or destination isn’t teaching the true path. Currently,
many people say that seeing impermanence, suffering, and not-
self is realizing Nibbàna.
However, you must note that although these characteristics
do lead the way to realizing Nibbàna and are very important to
develop, they don’t directly allow you to see the supramundane
state of Nibbàna.
“You can see, one or all of the three characteristics of existence,
i.e., impermanence, suf fering and not-self, without ever directly
seeing Dependent Origination, but, when you see Dependent
Origination directly you will always see all of the three
characteristics.”
According to the first sutta in the Mahà Vagga of the Vinaya, it
cannot work any other way.
The Courage to Investigate
Currently, there seems to be some disputes regarding the
kinds of meditation the Buddha taught. One school of thought
says—“You must begin by practicing ‘Jhàna [fixed] absorption
concentration meditation’ and then proceed to the fourth Jhàna
[5] before switching over to the practice of ‘Vipassanà meditation’
or momentary concentration [khanika samàdhi].
Other schools of thought say that you can attain Nibbàna without
going through the Jhànas,[6] by only practicing “Vipassanà
meditation”[7] or developing access concentration [upacàra
samàdhi] right from the beginning of your meditation practice.
Interestingly, the word “Vipassanà’ or ‘vidassana’ ,which has the
same meaning, is only mentioned very few times by itself in the
suttas, however, the word Jhàna is mentioned many thousands
of times in the suttas, so what do you think the Buddha taught
most?
The words Serenity (Jhàna) and Insight (Vipassanà) are mentioned
together many times ‘together’ in the texts. In Majjhima Nikàya,
sutta number 149, section 10 it says that “serenity and insight
are evenly yoked together”.
Moreover, the ânàpànasati Sutta shows that the Buddha taught
only one kind of meditation by simultaneously developing both
the Jhànas and wisdom. Here, the word Jhàna means meditation
stages of understanding, not deep absorption or fixed
concentration (appanà samàdhi) or access concentration (upacàra
samàdhi).
This sutta actually shows the method of how to tranquilize mind
and develop wisdom at the same time by seeing the true nature of
existence. This means observing anicca (impermanence), dukkha
(suffering), anattà (not-self), along with seeing and realizing the
cause and effect relationships of Dependent Origination.
At the same time, it also fulfills the “Four Foundations of
Mindfulness and the Seven Awakening Factors”. Hence, the way
leading to the realization of Supramundane Nibbàna is clearly
and precisely taught in this wonderful sutta.
The commentaries have divided “concentration” and “Vipassanà”
into different forms of meditation. This kind of “separation”
does NOT appear in the suttas. Although it is mentioned in the
Anguttara Nikàya that the first part of the practice is samatha and
the second part is vidassana (developing wisdom), it is not saying
that they are two different types of practices or meditations. The
practice combines both into one integral system!
It is only that different things are seen at different times, as in
the case of Sutta 111 ‘One by One as They Occurred’ from the
Majjhima Nikàya. This sutta gives an explanation of Venerable
Sàriputta’s meditation development and experience of all the
Jhànas (meditation stages of understanding) before he attained
Arahatship.
When you start to differentiate and categorize meditation
practices, the situation becomes very confusing. This is also
evident in the popular commentaries like the Visuddhi Magga
and its sub-commentaries. You can begin to see inconsistencies
when you make a comparison with the suttas. Nowadays, most
scholars use just a line or parts of a sutta to ensure that the
commentaries agree with that sutta.
However, if you were to read that same entire sutta, that sutta
referred to may turn out to have an entirely different meaning.
This is not to say that scholars are intentionally making wrong
statements, but sometimes they get caught looking at tiny details
or parts of the Dhamma with such a narrow view that they tend
to lose a truth.
The description of the fixed absorption Jhànas as found in the
Visuddhi Magga doesn’t exactly match the description given in
the suttas and, in most cases, these Jhànas are very different from
what is found in the suttas.
For example, the Visuddhi Magga talks about having a sign
(nimitta in Pàli). This can be a light or other visualized mind-
made pictures which arise in mind at certain times when you are
practicing Jhàna meditation (absorption concentration [appanà
samàdhi] or when you get into access concentration [upacàra
samàdhi]). With each type of ‘concentration’ a nimitta of some
kind arises.
When this happens, you are practicing a ‘concentration’ type of
meditation practice like what the Bodhisatta rejected as being
the way to Nibbàna! However, if you were to check the suttas, the
description of nimittas arising in mind has never been mentioned.
If it were very important, it would be mentioned many times. The
Buddha never taught concentration techniques, having nimittas
(signs) arising, or the chanting of mantras. These are forms of
Hindu practices that have been sneaking into Buddhism for a
few hundred years.
Their influences can be seen in the ‘concentration practices’ and
in the Tibetan Buddhist styles of meditation as well as in other
popular commentaries like the Visuddhi Magga.
Thus, the current ways of practicing “concentration”, does not
conform to the descriptions given in the suttas. You must always
honestly and openly investigate what is being said by placing
it beside what is found in the suttas. It is best that you do not
do this with just part of a sutta but use the whole sutta. This is
because taking out one or two lines from various sections can
cause confusion.
When honestly questioning what the Buddha’s Teachings are,
you will find that an open investigation helps you to see more
clearly and thus, questions will be answered more rationally. You
must always remember that the commentaries are the authors’
interpretation of what the suttas say and mean.
Many times well-intentioned monks look for ways to expand
their understanding and attempt to help themselves and others
with their comments. Then, as time goes by, more scholar monks
will expound on a certain comment explaining different subtle
meanings of some tiny phrases and individual comments. This
“dilutes” the true teachings and thus, has the tendency to move
you further away from the true meaning and understanding of
the suttas. As a result, many puzzling questions arise.
For example: In the practice of momentary concentration, where
does Dependent Origination fit into the scheme of things? This
practice doesn’t seem to go hand in hand with the teaching of
Dependent Origination.
Another question is: According to the suttas, Right Effort means
bringing up zeal, or joyful interest, or enthusiasm (chanda) in
mind. However, some meditation teachers say Right Effort only
means “noting” and others say it means ‘work harder’.
Other puzzling questions asked: Which suttas mention the
terms momentary [khanika samàdhi], access [upacàra samàdhi],
and absorption or fixed concentration [appanà samàdhi] states?
Which sutta describes ‘Insight Knowledges’?
Which sutta says that there is no mindfulness while in the Jhàna
meditation stages of understanding?
Please note that in the Parinibbàna Sutta, the Buddha had
requested his disciples to always compare any information
against the suttas and Vinaya not any other texts.
The Kàlàma Sutta
There must come a time when you stop repeating the words of others,
and stop practicing questionable methods without doing some open
and honest investigation into the original teachings of the Buddha.
You must not depend on hearsay, or blind belief in what any
teacher says, simply because he is the authority.
In the Kàlàma Sutta, the Buddha gives some very wise advice:
*It is unwise to simply believe what you hear because it has
been said over and over again for a long time.
*It is unwise to follow tradition blindly just because it has •
been practiced in that way for a long time.
*It is unwise to listen to and spread rumors and gossip.
*It is unwise to take anything as being the absolute truth just
because it agrees with your scriptures (this especially means
commentaries and sub-commentaries).
*It is unwise to foolishly make assumptions, without
investigation.
*It is unwise to abruptly draw a conclusion by what you see
and hear without further investigation.
*It is unwise to go by mere outward appearances or to hold
too tightly to any view or idea simply because you are
comfortable with it.
*It is unwise to be convinced of anything out of respect
and deference to your spiritual teacher without honest
investigation into what is being taught.
We must go beyond opinions, beliefs, and dogmatic thinking. In
this way, we can rightly reject anything, which, when accepted,
practiced and perfected, leads to more anger, criticism, conceit,
pride, greed, and delusion. These unwholesome states of mind
are universally condemned and are certainly not beneficial
to ourselves or to others. They are to be avoided whenever
possible.
On the other hand, we can rightly accept anything which when
practiced and perfected, leads to unconditional love, contentment
and gentle wisdom. These things allow us to develop a happy,
tranquil, and peaceful mind. Thus, the wise praise all kinds of
unconditional love (loving acceptance of the present moment),
tranquility, contentment and gentle wisdom and encourage
everyone to practice these good qualities as much as possible.
In the Parinibbàna Sutta, the Buddha’s advice to the monks
is very plain and precise. We are to practice according to the
scriptural texts and observe whether the practice is done correctly.
Only after close examination and practice, along with personal
experience, can you be sure that the scriptures are correct. Thus,
the Buddha’s advice to the monks is not only to use the suttas,
but also to check whether the suttas are correct according to the
Dhamma and the Discipline (Vinaya).
This is how you make sure that the information is true and can
then be practiced correctly. This is taken from the Digha Nikàya,
sutta number 16, section 4.7 to 4.11. This translation come from
the book “Thus Have I Heard” by Maurice Walsh. It says:
4.7] At Bhogangagara the Lord stayed at the ânanda Shrine. And
here he said to the monks: “Monks, I will teach you four criteria.
Listen, pay close attention, and I will speak.’ ‘Yes sir’ replied the
Monks.
4.8] “Suppose a Monk were to say: ‘Friends, I heard and received
this from the Lord’s own lips: this is the Dhamma, this is
the Discipline, this is the Master’s teaching’, then Monks,
you should neither approve nor disapprove his words. Then,
without approving or disapproving his words and expressions
this should be carefully noted and compared with the Suttas
and reviewed in the light of the Discipline. If they, on such
comparison and review, are found not to conform to the Suttas
and the Discipline, the conclusion must be:
“Assuredly this is not the word of the Buddha, it has been
wrongly understood by this monk; and the matter is to be
rejected. But if here on such comparison and review they are
found to conform to the Suttas and the Discipline, the conclusion
must be: “Assuredly this is the word of the Buddha, it has been
rightly understood by this Monk.” This is the first criterion.
4.9] “Suppose a Monk were to say: “In such and such a place there
is a community with elders and distinguished teachers. I have
heard and received this from that community”; then, monks you
should neither approve nor disapprove his words. Then, without
approving or disapproving, his words and expressions should
be carefully noted and compared with the Suttas and reviewed
in the light of the Discipline. But where on such comparison
and review, they are found not to conform to the Suttas and
Discipline, the conclusion must be:
“Assuredly this is not the word of the Buddha, it has been
wrongly understood by this monk”; and the matter is to be
rejected. But where on such comparison and review they are
found to conform to the suttas and the Discipline, the conclusion
must be: “Assuredly this is the word of the Buddha, it has been
rightly understood by this monk.” That is the second criterion.
4.10] “Suppose a monk were to say: “In such and such a place
there are many elders who are learned, bearers of the tradition,
who know the Dhamma, the Discipline, the code of rules: I
have heard and received this from those Monks, ... this is the
Dhamma, this is the Discipline, this is the Master’s teaching”,
then, Monks, you should neither approve nor disapprove his
words. Then, without approving or disapproving, his words and
expressions should be carefully noted and compared with the
suttas and reviewed in the light of the Discipline. But where on
such comparison and review, these are found not to conform to
the suttas and the Discipline, the conclusion must be:…”and the
matter is to be rejected.
But where on such comparison and review they are found to
conform to the suttas and the Discipline, the conclusion must
be: “Assuredly this is the word of the Buddha; it has been rightly
understood by the monk.” This is the third criterion.
4.11] “Suppose a Monk were to say: “In such and such a place
there is one elder who is learned ... I have heard and received
this from that elder ... this is the Dhamma, this is the Discipline,
this is the Master’s teaching, then, Monks, you should neither
approve nor disapprove his words. Then, without approving or
disapproving his words and expressions, this should be carefully
noted and compared with the suttas and be reviewed in the light
of the Discipline. Where on such comparison and review, this
is found not to conform to the suttas and the Discipline, the
conclusion must be:
“Assuredly this is not the word of the Buddha, it has been
wrongly understood by this Monk; and the matter is to be
rejected.
But where such comparison and review they are found to
conform to the suttas and the Discipline, the conclusion must
be. “Assuredly this is the word of the Buddha; it has been rightly
understood by the Monk.” This is the fourth criterion.
The spirit of open investigation and exploration into the ways and
means of the Buddha’s Middle Path is open to all who have an
inquiring mind. This means a mind which is not stuck in looking
at things through pride and attachment at what they “think”
is right without first checking with the suttas.[8] Occasionally,
some meditators become so much attached to their opinions and
teachers such that they think their method is the “only way”,
without checking the true teachings from the suttas.
As this book is taken directly from the suttas, you can observe
how things can be confused and misrepresented by some
commentaries. If you have the courage to investigate and practice,
you will be pleasantly surprised at the simplicity and clarity of
the Buddha’s teaching, especially when commentaries like the
Visuddhi Magga are left alone. Although the suttas appear dry
and repetitive, they are quite illuminating and can be fun to read,
especially when you practice the meditation and gain intellectual
knowledge at the same time.
Showing posts with label The Breath of Love. Show all posts
Showing posts with label The Breath of Love. Show all posts
Wednesday, May 2, 2012
The Breath of Love - Anàpànasati Sutta
The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera
1
The Anàpànasati Sutta
A Practical Guide to
Mindfulness of Breathing and
Tranquil Wisdom Meditation
Please Note
Some additional materials appear in this version of this book. As usual, the
Anàpànasati Sutta explains in full the sutta with regard to your meditation
instructions. All parts of the Anàpànasati Sutta are printed in bold upright
letters. All other supporting sutta references used are printed in bold italics.
In this edition, three other primary practices are explained. They are Loving-
kindness Meditation, Forgiveness Meditation and the specific instructions
for Walking Meditation which should accompany all practices. A glossary of
terms is added in the order you would study the meditation.
We hope this will be good support for your TWIM practice.
An Open Invitation
Namo Tassa Bhagavato Arahato Sammà Sambuddhasa
Many people are now on a search for a spiritual path that leads
their mind to peace and happiness. They discovered that the
norms of the world which emphasize material happiness, do not
actually bring real peace and security.
Instead, those norms lead to more pain and dissatisfaction. For
these people, the Buddha’s Noble Eightfold Path exemplifies
a simple and contented life; a life that is open and free. The
Buddha taught the method to free our minds of lust, hatred and
delusion. He started by showing his disciples how to have an
open mind that expands beyond its present limitations so that
you can examine with understanding how everything works.
In the Kàlàma Sutta, the Buddha explicitly stated that you should
not follow any beliefs blindly, but rather, you should always
examine and investigate for yourself. These admonishments
were put forth for the purpose of opening and expanding your
experience so that you will not be attached to any particular
doctrine without thorough investigation.
This kind of honest inquiry into any particular doctrine opens
on your mind and expands your consciousness. Then, you will
see what leads to a close or tight mind and what leads to a mind
that is open and clear.
One of the many lessons the Buddha teaches is to first, expand
your consciousness by the practice of generosity (dàna). When a
person is miserly, they have a tendency to have a tight and limited
mind full of craving. Their mind holds onto material things and
easily becomes attached to them. Attachment of any form makes
mind uncomfortable and tense.
This tension is the cause of immeasurable pain and suffering
(dukkha). Thus, by encouraging the practice of generosity, it
teaches us how to have a joyful, open, and clear mind which is
never closed or tight.
Another form of generosity is the giving of time and energy to
help those who are having problems, i.e. to become real friends.
This includes helping others to be happy! When we say or
perform actions which cause people to smile, it opens our mind
and then joy arises. This doesn’t only happen to the other person
but in our own mind as well. This type of practice helps us to
expand our mind and let go of the tension.
Precepts
The Buddha also emphasizes the importance of keeping our
moral discipline (sãla). The precepts are not commandments but
rather they are suggestions to follow. Keeping them leads to a
mind that easily becomes calm and composed. These five moral
precepts release mind from remorse, anxiety, and guilty feelings
if they are continually kept and observed.
These precepts are:
1.Abstaining from killing or harming living beings on
purpose;
2.Abstaining from taking what is not given;
3.Abstaining from wrong sexual activities;
4.Abstaining from telling lies, using harsh language,
slandering, and gossip;
5.Abstaining from taking drugs and alcohol that dull our
mind (this does not mean a doctor’s prescriptions; just
drugs or alcohol for the purpose of taking the edge off of
daily living).
Keeping these precepts closely means that our mind will be
tension and guilt-free.
Subsequently, the Buddha taught the methods of meditation or
mental development (bhàvanà), to free mind from tension and
confusion. The essence of meditation is to open and calm your
mind and accept whatever arises without any tightening at all.
This book of instructions is written for those who are on this
noble quest. To a beginner, these instructions may appear
confusing and difficult to understand. However, you will
gradually discover the many benefits when these instructions
are followed closely.
In actual fact, within the texts, meditation, as taught by the
Buddha, is never broken into different kinds of meditation. It
is never taken to be deep concentration in any of its forms, that
is, fixed or absorption concentration (appanà samàdhi), access or
neighborhood concentration (upacàra samàdhi) or moment-to-
moment concentration (khanika samàdhi), which actually brings
tightness to mind and suppresses the hindrances.
The ‘concentration’ meditation is a form of suppression, a kind of
cutting off of your experience which causes a kind of resistance
to arise in your mind. As a result, there is a conflict with reality.
On the other hand, “Tranquil Wisdom Insight Meditation”
(TWIM), as found within the texts, opens mind and is continually
expanding it. It does not ever exclude or resist anything. A
‘concentrated’ mind does not meditate in the “Buddha’s Way”.
It doesn’t matter whether you are talking about full or fixed
absorption concentration, or access concentration. These still
cause the same difficulties in practice.
The important rule of the meditation is, no matter what distracts
your mind away from the breath and tranquilizing your mind,
you simply open, expand, let it go without thinking about the
distraction, relax mind and tightness in the head. As you feel
mind open and relax away the tension, you lightly smile, and
softly redirect your attention back to the object of meditation i.e.
the breath and relaxing on the in-breath and relaxing on the out-
breath.
Next is the Pàli word samatha. The more accurate meanings
of samatha are peacefulness, calmness, tranquility, serenity or
stillness and not as the commonly translated terms of absorption
or fixed concentration. Thus, the author prefers to use the word
tranquility.
The Pàli word samàdhi is equally important as it has many
different meanings such as calmness, unified mind, tranquility,
peacefulness, stillness, composure of mind, quiet mind, serenity,
and one of the lesser meanings, “concentration”. Thus, the true
meaning is not merely fixed absorption concentration or access
concentration, but calmness or stillness in different degrees.
Interestingly, Rhys Davids found through his studies, that the
word ‘samàdhi’ was never used before the time of the Buddha.
[2]
Even though, as a Bodhisatta, he practiced ‘absorption
meditation’, the word samàdhi has a different meaning other
than concentration. The Buddha “popularized” the word
samàdhi to express collectedness, calm wisdom, tranquility,
openness, awareness, along with developing a mind which has
clarity and wisdom in it. Later, the Hindus changed the meaning
to ‘concentration’. Hence, the author will use collectedness,
stillness, composure of mind, or unified mind for the meaning
here.
If one chooses to use the word ‘concentration’, they must
understand that it means ‘collectedness of mind’, ‘composure
of mind’, or ‘a unified mind’. It does not mean absorption, fixed
(appanà), or access (upacàra) concentration or even momentary
(khanika) concentration.
This book is written with a deep conviction that serenity and
insight were yoked together in the Buddha’s practice. It is
committed to the understanding that the systematic cultivation
of ‘Tranquil Wisdom Insight Meditation’ (TWIM) brings both
serenity of mind AND the insights needed to realize the true
nature of this psycho/physical (mind/body) process together at
the same time!
Furthermore, there is the seeing and realizing the cause and effect
relationships of all dependent conditions. This means seeing
the impersonal process of Dependent Origination and the Four
Noble Truths, which, in fact, is the development of penetrative
wisdom that leads to dispassion, emancipation and awakening.
As a matter of fact, the Buddha discovered that ‘concentration
practices’ of any kind did not lead him to Nibbàna.
After becoming a homeless one, the Bodhisatta went to two
different teachers of “absorption concentration meditation”.
His first teacher was Aëàra Kàlàma. After learning the Dhamma
and discipline, he practiced until he attained a very high
and distinguished stage of meditation called the “realm of
nothingness”. The Bodhisatta then went to his teacher and asked
whether he could proceed any further with that meditation.
Aëàra Kàlàma replied that it was the highest stage that anyone
could attain.
The Bodhisatta was dissatisfied and went to another teacher by
the name of Uddaka Ràmaputta. He learned that Dhamma
and discipline and then practiced it and attained the “realm of
neither perception nor non-perception”. The Bodhisatta again
went to his teacher and asked a similar question about there
being more to attain. Again, the Bodhisatta was told that this
was absolutely the highest attainment anyone could achieve in
their lifetime.
The future Buddha was disappointed because he saw that there
were still many more things to let go of in his mind. He observed
that these “absorption concentration techniques”, which focused
intensely on the object of meditation, caused tightening in
mind.
The Buddha reasoned that there was still attachment whenever
there was tension in mind. He also noticed that if any part of
the experiences were suppressed or not allowed to arise, there
was still some kind of holding on or attachment to an ego belief.
This occurs with every form of ‘concentration’, that is, fixed
absorption concentration, or access concentration,
Thus, after six long years of trying all of the various spiritual and
ascetic practices from body mortifications like starving the body,
to holding the breath, he realized that these practices did not
lead him to a calm and open mind which was free from craving
and suffering.
On the night of the Bodhisatta’s realization of supreme Nibbàna,
he recalled an incident at a plowing festival while he was just
a young boy of one or two years old. When his attendants left
him alone under a rose-apple tree, he sat in “Tranquil Wisdom
Insight Meditation” (TWIM) and experienced a mind that was
expanded and opened! He saw that this form of meditation
would lead him to the experience of “tranquility Jhànas”, as
opposed to ‘concentration Jhànas’.[3]
As a result of the gentle “Tranquil Wisdom Insight Meditation”
(TWIM), his mind was filled with joy, his body became light and
happy. When the joy faded away, he then experienced strong
calmness and peacefulness. His mind and body became very
comfortable. His mind was very still, very composed, and his
body was exceptionally at ease, with sharp mindfulness and full
awareness of what was happening around him . He could still
hear sounds and feel sensations with his body at that time.
When the Bodhisatta sat under the Bodhi tree to meditate on
the full moon night of May and made his great effort to attain
supreme Nibbàna, he recalled that not all forms of pleasure
are unwholesome. He realized that there could be pleasurable
feelings arising in mind and body although there was not an
attachment to anything. [refer to MN-36]
That very night, the Bodhisatta practiced “Tranquil Wisdom
Insight Meditation” (TWIM) through the method of opening,
relaxing, and expanding mind. In short, he practiced the
“Anàpànasati” or “Mindfulness of Breathing” and the 6R’s
which are the steps of Right Effort. As we all know, he became
the Buddha or the Supremely Awakened One.
The Anàpànasati Sutta, as taught by the Buddha 2600 years ago,
still provides the most simple, direct, thorough, and effective
method for training and developing the 6R’s and smiling
through our daily tasks and any problems as well as for our
highest aim—mind’s own unshakable deliverance from greed,
hatred and delusion, which, is another way of saying craving).
The simple steps that are the 6R’s and the practice of smiling
into our daily tasks are what this sutta is really communicating
to us. The method described here is taken directly from the sutta
itself and the results can be seen clearly and easily when you
practice according to the instructions in this sutta.
The author would like to emphasize that the instructions in this
book are not his “own opinion”. Actually, these are the Buddha’s
own instructions given in a clear and precise way. This can be
called the “Undiluted Dhamma” because it comes directly from
the suttas themselves, without a lot of additions or free-lance
ideas.
The Anàpànasati Sutta gives the most profound meditation
instructions available today. It includes the “Four Foundations
of Mindfulness” and the “Seven Awakening Factors” and shows
how they are fulfilled through the practice of “Mindfulness of
Breathing”. This is done through attaining all of the meditation
stages of understanding (Jhànas).[4] This sutta shows the direct
way to practice “Tranquil Wisdom Insight Meditation” (TWIM)
and does not mix in any other meditation practices.
Strangely, the current separation into various types of meditation
like “fixed absorption concentration”, or “access concentration”
and “momentary concentration” seems to appear only in the
commentaries and never in the suttas. Thus, you must notice
this and compare these commentaries with the suttas for their
accuracy.
Upon the attainment of the fourth Jhàna, three alternative lines
of further development become possible. This sutta deals with
only one of those lines, namely the attainment of all the material
and immaterial Jhànas (meditation stages of understanding),
followed by the experience of the cessation of perception, feeling.
and consciousness (nirodha samapatti in Pàli), and finally the
experience of seeing clearly the links of Dependent Origination
(Pañicca-Samuppàda) and the Four Noble Truths (Ariyasacca).
In these attainments, the Buddha mentions four meditative stages
that continue the mental unification established by the Jhànas,
meditation stages of understanding. These states are described
as “the liberations that are peaceful and material”, (råpa), and
they are still mundane states.
These mundane states are distinguished from the immaterial
(aråpa) Jhànas, meditation stages of understanding, which
then deepen the subtle mental observations, and are named
after their own exalted stages: “the base of infinite space,
the base of infinite consciousness, the base of nothingness,
and the base of neither perception nor non-perception.”
These states of consciousness are very attainable if one ardently
and continually keeps their daily meditation practice going. As
this is a gradual training, you first must learn to walk before you
run. Thus, the beginning of the meditation practice is the basis
for further development.
This is a straight and direct path towards liberation and the
supramundane Nibbàna. It does, however, require sustained
meditative effort, applied to a simple object of meditation to the
breath and relaxing. This allows the mind to become calm and
clear without distractions.
When you practice the Anàpànasati Sutta as a “Tranquil Wisdom
Insight Meditation” (TWIM), you will find that your creativity
and intuition increase as your practice develops.
This approach forms the timeless and universal appeal of a
true ‘Doctrine of Awakening’, that is, realizing Dependent
Origination and the Four Noble Truths, which has the depth
and breadth, the simplicity and intelligence for providing the
foundation of a living Dhamma for all. You will sense the urgency
of the fundamental “non-materialistic” problems and search for
solutions that neither science nor “religions of faith” provide.
More important is the final realization which comes through
the method of “Tranquil Wisdom Insight Meditation” (TWIM).
This practice invites you to experience the various meditation
stages of understanding (Jhànas) and allows you to see through
direct knowledge, all twelve impersonal links of “Dependent
Arising”.
This means you will see and realize directly the first, second,
third and fourth Noble Truths in each of the links. When these
Four Noble Truths have been seen and realized directly, you
will truly understand the Buddha’s Teachings. This is because
one cannot see the “Origin of Suffering” without first seeing
the “Suffering” itself and suffering would not cease without
practicing the way leading to the cessation of suffering (the
8-Fold Path which includes the 6R’s). Thus, seeing and realizing
Dependent Origination, means that you see and realize all of the
Four Noble Truths, which is actually the true essence of Buddhist
meditation.
The true aim of the Anàpànasati Sutta is nothing less than
final liberation from suffering which is the highest goal of the
Buddha’s Teachings—Nibbàna. The practice of the Buddhist Path
evolves in two distinct stages, a mundane (lokiya) or preparatory
stage, and a supramundane (lokuttara) or accomplished stage.
The mundane path is developed when the disciples undertake
the gradual training to develop their virtues (continually keeping
the precepts), collectedness, or deep composure of mind, and
wisdom. This reaches its peak in the practice of “Tranquil Wisdom
Insight Meditation” (TWIM), which deepens direct experience,
and at the same time, shows you the Three Characteristics of
all Existence that are: impermanence (anicca), suffering (dukkha)
and the impersonal nature of existence (anattà).
In short, there are two kinds of Nibbàna. One is the worldly or
mundane type of Nibbàna and the other is the supramundane
or unworldly type of Nibbàna. The mundane or worldly type of
Nibbàna is attained every time the meditator lets go of craving and
relief arises along with a kind of happiness. This type of Nibbàna
will occur many times when one is seriously practicing “Tranquil
Wisdom Insight Meditation” (TWIM). The supramundane type
of Nibbàna only occurs after the meditator sees and realizes
‘Dependent Origination’ (Pañicca-Samuppàda) and the four Noble
Truths. This supramundane Nibbàna takes patience and effort to
achieve.
It is not impossible for laymen and laywomen to attain the
supermundane state of Nibbàna. With persistent daily practice
and by taking an occasional meditation retreat with a competent
guide who understands how the “Tranquil Wisdom Insight
Meditation” works, even those who live active lives in the world
can still achieve this highest goal.
It was mentioned in the Parinibbàna Sutta, that during the time
of the Buddha, many more laymen and laywomen became
saints than the monks and bhikkhunis when they practiced on
a regular basis. The common belief that one must be a ‘monk’ or
‘nun’ in order to reach this goal is just not true. The exhortation
of the Buddha was for all people who were interested in the
correct path. He encouraged them to … ‘Ehipassiko’ (a Pàli word
meaning ‘come and see’). This is very good advice because it
helps those who are interested to get out of their judgmental,
critical mind and honestly practice to see if this is, in fact, the right
way. (See sutta number 73 The Greater Discourse to Vacchagotta
in the Majjhima Nikàya for confirmation of lay people attaining
Nibbàna).
Author
Most Venerable Bhante Vimalaramsi Mahàthera
1
The Anàpànasati Sutta
A Practical Guide to
Mindfulness of Breathing and
Tranquil Wisdom Meditation
Please Note
Some additional materials appear in this version of this book. As usual, the
Anàpànasati Sutta explains in full the sutta with regard to your meditation
instructions. All parts of the Anàpànasati Sutta are printed in bold upright
letters. All other supporting sutta references used are printed in bold italics.
In this edition, three other primary practices are explained. They are Loving-
kindness Meditation, Forgiveness Meditation and the specific instructions
for Walking Meditation which should accompany all practices. A glossary of
terms is added in the order you would study the meditation.
We hope this will be good support for your TWIM practice.
An Open Invitation
Namo Tassa Bhagavato Arahato Sammà Sambuddhasa
Many people are now on a search for a spiritual path that leads
their mind to peace and happiness. They discovered that the
norms of the world which emphasize material happiness, do not
actually bring real peace and security.
Instead, those norms lead to more pain and dissatisfaction. For
these people, the Buddha’s Noble Eightfold Path exemplifies
a simple and contented life; a life that is open and free. The
Buddha taught the method to free our minds of lust, hatred and
delusion. He started by showing his disciples how to have an
open mind that expands beyond its present limitations so that
you can examine with understanding how everything works.
In the Kàlàma Sutta, the Buddha explicitly stated that you should
not follow any beliefs blindly, but rather, you should always
examine and investigate for yourself. These admonishments
were put forth for the purpose of opening and expanding your
experience so that you will not be attached to any particular
doctrine without thorough investigation.
This kind of honest inquiry into any particular doctrine opens
on your mind and expands your consciousness. Then, you will
see what leads to a close or tight mind and what leads to a mind
that is open and clear.
One of the many lessons the Buddha teaches is to first, expand
your consciousness by the practice of generosity (dàna). When a
person is miserly, they have a tendency to have a tight and limited
mind full of craving. Their mind holds onto material things and
easily becomes attached to them. Attachment of any form makes
mind uncomfortable and tense.
This tension is the cause of immeasurable pain and suffering
(dukkha). Thus, by encouraging the practice of generosity, it
teaches us how to have a joyful, open, and clear mind which is
never closed or tight.
Another form of generosity is the giving of time and energy to
help those who are having problems, i.e. to become real friends.
This includes helping others to be happy! When we say or
perform actions which cause people to smile, it opens our mind
and then joy arises. This doesn’t only happen to the other person
but in our own mind as well. This type of practice helps us to
expand our mind and let go of the tension.
Precepts
The Buddha also emphasizes the importance of keeping our
moral discipline (sãla). The precepts are not commandments but
rather they are suggestions to follow. Keeping them leads to a
mind that easily becomes calm and composed. These five moral
precepts release mind from remorse, anxiety, and guilty feelings
if they are continually kept and observed.
These precepts are:
1.Abstaining from killing or harming living beings on
purpose;
2.Abstaining from taking what is not given;
3.Abstaining from wrong sexual activities;
4.Abstaining from telling lies, using harsh language,
slandering, and gossip;
5.Abstaining from taking drugs and alcohol that dull our
mind (this does not mean a doctor’s prescriptions; just
drugs or alcohol for the purpose of taking the edge off of
daily living).
Keeping these precepts closely means that our mind will be
tension and guilt-free.
Subsequently, the Buddha taught the methods of meditation or
mental development (bhàvanà), to free mind from tension and
confusion. The essence of meditation is to open and calm your
mind and accept whatever arises without any tightening at all.
This book of instructions is written for those who are on this
noble quest. To a beginner, these instructions may appear
confusing and difficult to understand. However, you will
gradually discover the many benefits when these instructions
are followed closely.
In actual fact, within the texts, meditation, as taught by the
Buddha, is never broken into different kinds of meditation. It
is never taken to be deep concentration in any of its forms, that
is, fixed or absorption concentration (appanà samàdhi), access or
neighborhood concentration (upacàra samàdhi) or moment-to-
moment concentration (khanika samàdhi), which actually brings
tightness to mind and suppresses the hindrances.
The ‘concentration’ meditation is a form of suppression, a kind of
cutting off of your experience which causes a kind of resistance
to arise in your mind. As a result, there is a conflict with reality.
On the other hand, “Tranquil Wisdom Insight Meditation”
(TWIM), as found within the texts, opens mind and is continually
expanding it. It does not ever exclude or resist anything. A
‘concentrated’ mind does not meditate in the “Buddha’s Way”.
It doesn’t matter whether you are talking about full or fixed
absorption concentration, or access concentration. These still
cause the same difficulties in practice.
The important rule of the meditation is, no matter what distracts
your mind away from the breath and tranquilizing your mind,
you simply open, expand, let it go without thinking about the
distraction, relax mind and tightness in the head. As you feel
mind open and relax away the tension, you lightly smile, and
softly redirect your attention back to the object of meditation i.e.
the breath and relaxing on the in-breath and relaxing on the out-
breath.
Next is the Pàli word samatha. The more accurate meanings
of samatha are peacefulness, calmness, tranquility, serenity or
stillness and not as the commonly translated terms of absorption
or fixed concentration. Thus, the author prefers to use the word
tranquility.
The Pàli word samàdhi is equally important as it has many
different meanings such as calmness, unified mind, tranquility,
peacefulness, stillness, composure of mind, quiet mind, serenity,
and one of the lesser meanings, “concentration”. Thus, the true
meaning is not merely fixed absorption concentration or access
concentration, but calmness or stillness in different degrees.
Interestingly, Rhys Davids found through his studies, that the
word ‘samàdhi’ was never used before the time of the Buddha.
[2]
Even though, as a Bodhisatta, he practiced ‘absorption
meditation’, the word samàdhi has a different meaning other
than concentration. The Buddha “popularized” the word
samàdhi to express collectedness, calm wisdom, tranquility,
openness, awareness, along with developing a mind which has
clarity and wisdom in it. Later, the Hindus changed the meaning
to ‘concentration’. Hence, the author will use collectedness,
stillness, composure of mind, or unified mind for the meaning
here.
If one chooses to use the word ‘concentration’, they must
understand that it means ‘collectedness of mind’, ‘composure
of mind’, or ‘a unified mind’. It does not mean absorption, fixed
(appanà), or access (upacàra) concentration or even momentary
(khanika) concentration.
This book is written with a deep conviction that serenity and
insight were yoked together in the Buddha’s practice. It is
committed to the understanding that the systematic cultivation
of ‘Tranquil Wisdom Insight Meditation’ (TWIM) brings both
serenity of mind AND the insights needed to realize the true
nature of this psycho/physical (mind/body) process together at
the same time!
Furthermore, there is the seeing and realizing the cause and effect
relationships of all dependent conditions. This means seeing
the impersonal process of Dependent Origination and the Four
Noble Truths, which, in fact, is the development of penetrative
wisdom that leads to dispassion, emancipation and awakening.
As a matter of fact, the Buddha discovered that ‘concentration
practices’ of any kind did not lead him to Nibbàna.
After becoming a homeless one, the Bodhisatta went to two
different teachers of “absorption concentration meditation”.
His first teacher was Aëàra Kàlàma. After learning the Dhamma
and discipline, he practiced until he attained a very high
and distinguished stage of meditation called the “realm of
nothingness”. The Bodhisatta then went to his teacher and asked
whether he could proceed any further with that meditation.
Aëàra Kàlàma replied that it was the highest stage that anyone
could attain.
The Bodhisatta was dissatisfied and went to another teacher by
the name of Uddaka Ràmaputta. He learned that Dhamma
and discipline and then practiced it and attained the “realm of
neither perception nor non-perception”. The Bodhisatta again
went to his teacher and asked a similar question about there
being more to attain. Again, the Bodhisatta was told that this
was absolutely the highest attainment anyone could achieve in
their lifetime.
The future Buddha was disappointed because he saw that there
were still many more things to let go of in his mind. He observed
that these “absorption concentration techniques”, which focused
intensely on the object of meditation, caused tightening in
mind.
The Buddha reasoned that there was still attachment whenever
there was tension in mind. He also noticed that if any part of
the experiences were suppressed or not allowed to arise, there
was still some kind of holding on or attachment to an ego belief.
This occurs with every form of ‘concentration’, that is, fixed
absorption concentration, or access concentration,
Thus, after six long years of trying all of the various spiritual and
ascetic practices from body mortifications like starving the body,
to holding the breath, he realized that these practices did not
lead him to a calm and open mind which was free from craving
and suffering.
On the night of the Bodhisatta’s realization of supreme Nibbàna,
he recalled an incident at a plowing festival while he was just
a young boy of one or two years old. When his attendants left
him alone under a rose-apple tree, he sat in “Tranquil Wisdom
Insight Meditation” (TWIM) and experienced a mind that was
expanded and opened! He saw that this form of meditation
would lead him to the experience of “tranquility Jhànas”, as
opposed to ‘concentration Jhànas’.[3]
As a result of the gentle “Tranquil Wisdom Insight Meditation”
(TWIM), his mind was filled with joy, his body became light and
happy. When the joy faded away, he then experienced strong
calmness and peacefulness. His mind and body became very
comfortable. His mind was very still, very composed, and his
body was exceptionally at ease, with sharp mindfulness and full
awareness of what was happening around him . He could still
hear sounds and feel sensations with his body at that time.
When the Bodhisatta sat under the Bodhi tree to meditate on
the full moon night of May and made his great effort to attain
supreme Nibbàna, he recalled that not all forms of pleasure
are unwholesome. He realized that there could be pleasurable
feelings arising in mind and body although there was not an
attachment to anything. [refer to MN-36]
That very night, the Bodhisatta practiced “Tranquil Wisdom
Insight Meditation” (TWIM) through the method of opening,
relaxing, and expanding mind. In short, he practiced the
“Anàpànasati” or “Mindfulness of Breathing” and the 6R’s
which are the steps of Right Effort. As we all know, he became
the Buddha or the Supremely Awakened One.
The Anàpànasati Sutta, as taught by the Buddha 2600 years ago,
still provides the most simple, direct, thorough, and effective
method for training and developing the 6R’s and smiling
through our daily tasks and any problems as well as for our
highest aim—mind’s own unshakable deliverance from greed,
hatred and delusion, which, is another way of saying craving).
The simple steps that are the 6R’s and the practice of smiling
into our daily tasks are what this sutta is really communicating
to us. The method described here is taken directly from the sutta
itself and the results can be seen clearly and easily when you
practice according to the instructions in this sutta.
The author would like to emphasize that the instructions in this
book are not his “own opinion”. Actually, these are the Buddha’s
own instructions given in a clear and precise way. This can be
called the “Undiluted Dhamma” because it comes directly from
the suttas themselves, without a lot of additions or free-lance
ideas.
The Anàpànasati Sutta gives the most profound meditation
instructions available today. It includes the “Four Foundations
of Mindfulness” and the “Seven Awakening Factors” and shows
how they are fulfilled through the practice of “Mindfulness of
Breathing”. This is done through attaining all of the meditation
stages of understanding (Jhànas).[4] This sutta shows the direct
way to practice “Tranquil Wisdom Insight Meditation” (TWIM)
and does not mix in any other meditation practices.
Strangely, the current separation into various types of meditation
like “fixed absorption concentration”, or “access concentration”
and “momentary concentration” seems to appear only in the
commentaries and never in the suttas. Thus, you must notice
this and compare these commentaries with the suttas for their
accuracy.
Upon the attainment of the fourth Jhàna, three alternative lines
of further development become possible. This sutta deals with
only one of those lines, namely the attainment of all the material
and immaterial Jhànas (meditation stages of understanding),
followed by the experience of the cessation of perception, feeling.
and consciousness (nirodha samapatti in Pàli), and finally the
experience of seeing clearly the links of Dependent Origination
(Pañicca-Samuppàda) and the Four Noble Truths (Ariyasacca).
In these attainments, the Buddha mentions four meditative stages
that continue the mental unification established by the Jhànas,
meditation stages of understanding. These states are described
as “the liberations that are peaceful and material”, (råpa), and
they are still mundane states.
These mundane states are distinguished from the immaterial
(aråpa) Jhànas, meditation stages of understanding, which
then deepen the subtle mental observations, and are named
after their own exalted stages: “the base of infinite space,
the base of infinite consciousness, the base of nothingness,
and the base of neither perception nor non-perception.”
These states of consciousness are very attainable if one ardently
and continually keeps their daily meditation practice going. As
this is a gradual training, you first must learn to walk before you
run. Thus, the beginning of the meditation practice is the basis
for further development.
This is a straight and direct path towards liberation and the
supramundane Nibbàna. It does, however, require sustained
meditative effort, applied to a simple object of meditation to the
breath and relaxing. This allows the mind to become calm and
clear without distractions.
When you practice the Anàpànasati Sutta as a “Tranquil Wisdom
Insight Meditation” (TWIM), you will find that your creativity
and intuition increase as your practice develops.
This approach forms the timeless and universal appeal of a
true ‘Doctrine of Awakening’, that is, realizing Dependent
Origination and the Four Noble Truths, which has the depth
and breadth, the simplicity and intelligence for providing the
foundation of a living Dhamma for all. You will sense the urgency
of the fundamental “non-materialistic” problems and search for
solutions that neither science nor “religions of faith” provide.
More important is the final realization which comes through
the method of “Tranquil Wisdom Insight Meditation” (TWIM).
This practice invites you to experience the various meditation
stages of understanding (Jhànas) and allows you to see through
direct knowledge, all twelve impersonal links of “Dependent
Arising”.
This means you will see and realize directly the first, second,
third and fourth Noble Truths in each of the links. When these
Four Noble Truths have been seen and realized directly, you
will truly understand the Buddha’s Teachings. This is because
one cannot see the “Origin of Suffering” without first seeing
the “Suffering” itself and suffering would not cease without
practicing the way leading to the cessation of suffering (the
8-Fold Path which includes the 6R’s). Thus, seeing and realizing
Dependent Origination, means that you see and realize all of the
Four Noble Truths, which is actually the true essence of Buddhist
meditation.
The true aim of the Anàpànasati Sutta is nothing less than
final liberation from suffering which is the highest goal of the
Buddha’s Teachings—Nibbàna. The practice of the Buddhist Path
evolves in two distinct stages, a mundane (lokiya) or preparatory
stage, and a supramundane (lokuttara) or accomplished stage.
The mundane path is developed when the disciples undertake
the gradual training to develop their virtues (continually keeping
the precepts), collectedness, or deep composure of mind, and
wisdom. This reaches its peak in the practice of “Tranquil Wisdom
Insight Meditation” (TWIM), which deepens direct experience,
and at the same time, shows you the Three Characteristics of
all Existence that are: impermanence (anicca), suffering (dukkha)
and the impersonal nature of existence (anattà).
In short, there are two kinds of Nibbàna. One is the worldly or
mundane type of Nibbàna and the other is the supramundane
or unworldly type of Nibbàna. The mundane or worldly type of
Nibbàna is attained every time the meditator lets go of craving and
relief arises along with a kind of happiness. This type of Nibbàna
will occur many times when one is seriously practicing “Tranquil
Wisdom Insight Meditation” (TWIM). The supramundane type
of Nibbàna only occurs after the meditator sees and realizes
‘Dependent Origination’ (Pañicca-Samuppàda) and the four Noble
Truths. This supramundane Nibbàna takes patience and effort to
achieve.
It is not impossible for laymen and laywomen to attain the
supermundane state of Nibbàna. With persistent daily practice
and by taking an occasional meditation retreat with a competent
guide who understands how the “Tranquil Wisdom Insight
Meditation” works, even those who live active lives in the world
can still achieve this highest goal.
It was mentioned in the Parinibbàna Sutta, that during the time
of the Buddha, many more laymen and laywomen became
saints than the monks and bhikkhunis when they practiced on
a regular basis. The common belief that one must be a ‘monk’ or
‘nun’ in order to reach this goal is just not true. The exhortation
of the Buddha was for all people who were interested in the
correct path. He encouraged them to … ‘Ehipassiko’ (a Pàli word
meaning ‘come and see’). This is very good advice because it
helps those who are interested to get out of their judgmental,
critical mind and honestly practice to see if this is, in fact, the right
way. (See sutta number 73 The Greater Discourse to Vacchagotta
in the Majjhima Nikàya for confirmation of lay people attaining
Nibbàna).
The Breath of Love - Introduction
The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera
Layout and Design
Vidi Dayàsati
Publisher
Ehipassiko Foundation
Copyright ©2012 Bhante Vimalaramsi
ISBN 978-602-8194-49-5
1st print: Feb 2012
Dhamma Sukha Meditation Center
8218 County Road 204, Annapolis, MO 63620 USA
www.dhammasukha.org
Phone: 573-5461214
Foreword
The Buddha’s Teachings are very suitable for any individual
who is seeking peace and happiness, irrespective of any religious
background. With this universal tradition you can practice sweet
Loving-kindness (“Mettà” in Pàli) Meditation and become a true
blessing to the whole world.
Loving-kindness is the first of four sublime states of mind. The
other sublime states of mind are: compassion, appreciative joy,
and equanimity. Practicing these four sublime states of mind
have limitless applications and boundaries in our every-day
lives. For example, Loving-kindness can be radiated towards
yourself, towards family members, friends and co-workers. It
can even be radiated toward all living beings under the sun and
beyond. Whenever you wish someone Loving-kindness you can
bring them healing, peace, and happiness.
Loving-kindness equally offers its sweet blessings on the pleasant
and the unpleasant, on the rich and the poor, on the vicious and
the virtuous, on females and males, as well as on human beings
and non-human beings. This meditation instruction is simple
to follow. It can be practiced by everyone who has the strong
desire to experience more calm and joy than ever before. We
all try in many different ways to pursue happiness. This is an
unmistakable way to the true happiness that goes far beyond
worldly materialistic types of happiness.
Some years ago in Malaysia I met the Ven. Vimalaramsi and was
so impressed by his style of teaching meditation that I invited
this always smiling monk to come and teach meditation at the
Washington Buddhist Vihàra. He is not just another ordinary
meditation teacher who follows the popular and modified
meditation teachings of some Buddhist commentaries. This
extraordinary teacher always refers to and uses the suttas as
taught by the Lord Buddha in the original Pàli Canon.
I see him as a serious follower of the “Kàlàma Sutta”. This sutta
suggests that we not follow anything without true investigation.
He is continually checking and practicing to see if the teachings
are in agreement with the spirit and the teachings of the suttas
given by the Buddha.
Ven. M. Dhammasiri
President of the Washington Buddhist Vihàra
Introduction
The most rewarding day of my life was the day I knew for certain
that the Buddha-Dhamma was REAL! This Dhamma changed my
life completely. It could change yours, too. Each day is a day of
thanks for the Buddha, the Dhamma and the Saïgha and for the
privilege of being born within this Buddha Dispensation. What a
wonderful opportunity and adventure!
The first edition of the little book “The ânàpànasati Sutta: A
Practical guide for Breathing and Tranquil Wisdom Meditation”
was printed in 1995. Today the original text continues to spread
worldwide. Hundreds of thousands of copies have been issued
presently in 9 languages. It’s even been used in universities abroad
as the guide for learning meditation. Most amazing is that the book
has spread on its own!
The author, Most Venerable Bhante Vimalaramsi Mahàthera, is a
thirty plus year meditator who spent over twenty years following
the commentarial explanations on how to meditate before looking
in the suttas. Then he practiced according to the suttas and having
seen for himself the results do not match the commentarial
descriptions, Bhante put aside the commentary as he was advised to
do by an elder monk. From that point on, he followed the Buddha’s
instructions as closely as possible.
For over sixteen years, he has dedicated himself to further
investigations. He has been teaching anyone who would dare to
ask the following questions directly: Did the Buddha actually find
a way out of suffering in this life that was different from other
meditation traditions of his time? If he did, how did he do it? Did
he leave us precise instructions? Can it be done again in this day
and time? Can this practice be taken into our daily lives? If so, what
difference can it make?
Remember: Meditation is life! Life is meditation!
Following his enlightenment and full awakening, Buddha Gotama
taught the Dhamma for a remarkable 45 years! This book is about
the instructions he taught that have survived in the suttas, the
discourses in the Pàli canon that were taught by the Buddha to his
followers. It examines “The ânàpànasati Sutta” from the Majjhima
Nikàya: the Middle Length Sayings.
This sutta teaches us Mindfulness of Breathing through Tranquil
Wisdom Insight Meditation (TWIM). The instructions are repeated
several times throughout the Pàli Canon using the same identical
words. This repetition confirms the importance of these instructions.
Sometimes phrases in a sutta indicate the instructions over again.
It is said that there are more than forty objects of meditation that
the Buddha taught. However, all these forms dealt with one goal in
particular, that is, reaching a clear understanding of the impersonal
process of Dependent Origination and the Four Noble Truths. This
book is about using the breath as the object of the meditation to do
just that.
The result of this practice is seeing for oneself the true nature of
things. Students who have put forth a sincere effort to follow
these instructions precisely have made remarkable strides in their
meditation progress.
Bhante Vimalaramsi brings these teachings to life using simple
clear wording. To study with Bhante Vimalaramsi is a refreshing
rediscovery of our inherent altruistic joy and an introduction to
what, according to the Buddha, a guiding teacher should actually
be. The Buddha indicates that a guiding teacher should be a sincere
conduit of the Buddha’s words, emboldening his students to listen
carefully, investigate fully, observe accurately, frequently question
and confirm everything through personal experience.
Here’s the amazing thing. What the Buddha did is not mythical,
strictly religious, or philosophical. It’s real! I’ve been investigating
it for over eleven years now. It is a methodical scientific experiment
which uncovers how mind’s attention moves and leads to the
discovery of the true nature of HOW everything works in life. It
piques one’s curiosity and alters our perspective. It becomes all
too clear why this particular practice changed the world in the
Buddha’s time.
Buddhist meditation is the compassionate groundbreaking discovery
leading to a doorway that reveals a pathway for transcendence to
peace. To make peace a reality, mankind only needs to activate this
practice. The doorway is available just as it was in the time of the
Buddha! We have to choose to go through it.
Bhante has been bold in his approach to the practice and continues
to reach into the heart of the Buddha’s teaching with his own
questions as he trains his students. He knows this is a journey you
must personally take for yourself to reach a full understanding of
this Dhamma. He sets the Dhamma Wheel in motion as you begin
your journey and challenges you to make the effort to reach the
destination for yourself.
If you work with Bhante as your guiding teacher, you will discover
the true nature of suffering, how it is caused, and how to find
great relief in this life. He offers you the next step each time you
interview with him. Your progress is directly proportional to how
well you follow the instructions, your accurate investigation through
meditation, and your willingness to ask questions.
After 2600 years, the Buddha-Dhamma has become a bit diluted.
This is to be expected with any teaching this old. It is important that
we consider a slight realignment to get across to people today that
“Meditation is Life and Life is Meditation”.
If we follow the Buddha’s last wishes and go to the suttas instead
of recreating the teachings on our own, we will find that there are
the same 37 requisites for awakening that, when clearly understood
and fully experienced, can set us free. These requisites are like the
threads set upon a loom, ready to be woven into a balanced cloth.
If these teachings are taught as separate spools of yarn sitting in a
basket, the student may never realize that, when set upon the loom
and woven together, a bright tapestry can be woven with a pattern
of perfect symmetry and beauty that is the Dhamma Cloth! When
these “spools of yarn” are studied apart from the loom, we have
great difficulty realizing any finished product or understanding
how this can help us today. But set upon the loom, in balance
together, these spools of yarn give us the answers we seek: the true
nature of how things actually are and how we can become happier
living with this.
This practice is like a fine recipe. Don’t leave out ANY ingredients!
Don’t change the instructions! Just do it. Find out for yourself the
relief promised by the Buddha. Come and see!
Let this book be a guide to your deeper understanding of the
Dhamma. Use it well and often. Pass it along to others.
Rev. Sister Khema
United International Buddha-Dhamma Society, Inc.
Dhamma Sukha Meditation Center
and Anathapindika’s Study Park
Author
Most Venerable Bhante Vimalaramsi Mahàthera
Layout and Design
Vidi Dayàsati
Publisher
Ehipassiko Foundation
Copyright ©2012 Bhante Vimalaramsi
ISBN 978-602-8194-49-5
1st print: Feb 2012
Dhamma Sukha Meditation Center
8218 County Road 204, Annapolis, MO 63620 USA
www.dhammasukha.org
Phone: 573-5461214
Foreword
The Buddha’s Teachings are very suitable for any individual
who is seeking peace and happiness, irrespective of any religious
background. With this universal tradition you can practice sweet
Loving-kindness (“Mettà” in Pàli) Meditation and become a true
blessing to the whole world.
Loving-kindness is the first of four sublime states of mind. The
other sublime states of mind are: compassion, appreciative joy,
and equanimity. Practicing these four sublime states of mind
have limitless applications and boundaries in our every-day
lives. For example, Loving-kindness can be radiated towards
yourself, towards family members, friends and co-workers. It
can even be radiated toward all living beings under the sun and
beyond. Whenever you wish someone Loving-kindness you can
bring them healing, peace, and happiness.
Loving-kindness equally offers its sweet blessings on the pleasant
and the unpleasant, on the rich and the poor, on the vicious and
the virtuous, on females and males, as well as on human beings
and non-human beings. This meditation instruction is simple
to follow. It can be practiced by everyone who has the strong
desire to experience more calm and joy than ever before. We
all try in many different ways to pursue happiness. This is an
unmistakable way to the true happiness that goes far beyond
worldly materialistic types of happiness.
Some years ago in Malaysia I met the Ven. Vimalaramsi and was
so impressed by his style of teaching meditation that I invited
this always smiling monk to come and teach meditation at the
Washington Buddhist Vihàra. He is not just another ordinary
meditation teacher who follows the popular and modified
meditation teachings of some Buddhist commentaries. This
extraordinary teacher always refers to and uses the suttas as
taught by the Lord Buddha in the original Pàli Canon.
I see him as a serious follower of the “Kàlàma Sutta”. This sutta
suggests that we not follow anything without true investigation.
He is continually checking and practicing to see if the teachings
are in agreement with the spirit and the teachings of the suttas
given by the Buddha.
Ven. M. Dhammasiri
President of the Washington Buddhist Vihàra
Introduction
The most rewarding day of my life was the day I knew for certain
that the Buddha-Dhamma was REAL! This Dhamma changed my
life completely. It could change yours, too. Each day is a day of
thanks for the Buddha, the Dhamma and the Saïgha and for the
privilege of being born within this Buddha Dispensation. What a
wonderful opportunity and adventure!
The first edition of the little book “The ânàpànasati Sutta: A
Practical guide for Breathing and Tranquil Wisdom Meditation”
was printed in 1995. Today the original text continues to spread
worldwide. Hundreds of thousands of copies have been issued
presently in 9 languages. It’s even been used in universities abroad
as the guide for learning meditation. Most amazing is that the book
has spread on its own!
The author, Most Venerable Bhante Vimalaramsi Mahàthera, is a
thirty plus year meditator who spent over twenty years following
the commentarial explanations on how to meditate before looking
in the suttas. Then he practiced according to the suttas and having
seen for himself the results do not match the commentarial
descriptions, Bhante put aside the commentary as he was advised to
do by an elder monk. From that point on, he followed the Buddha’s
instructions as closely as possible.
For over sixteen years, he has dedicated himself to further
investigations. He has been teaching anyone who would dare to
ask the following questions directly: Did the Buddha actually find
a way out of suffering in this life that was different from other
meditation traditions of his time? If he did, how did he do it? Did
he leave us precise instructions? Can it be done again in this day
and time? Can this practice be taken into our daily lives? If so, what
difference can it make?
Remember: Meditation is life! Life is meditation!
Following his enlightenment and full awakening, Buddha Gotama
taught the Dhamma for a remarkable 45 years! This book is about
the instructions he taught that have survived in the suttas, the
discourses in the Pàli canon that were taught by the Buddha to his
followers. It examines “The ânàpànasati Sutta” from the Majjhima
Nikàya: the Middle Length Sayings.
This sutta teaches us Mindfulness of Breathing through Tranquil
Wisdom Insight Meditation (TWIM). The instructions are repeated
several times throughout the Pàli Canon using the same identical
words. This repetition confirms the importance of these instructions.
Sometimes phrases in a sutta indicate the instructions over again.
It is said that there are more than forty objects of meditation that
the Buddha taught. However, all these forms dealt with one goal in
particular, that is, reaching a clear understanding of the impersonal
process of Dependent Origination and the Four Noble Truths. This
book is about using the breath as the object of the meditation to do
just that.
The result of this practice is seeing for oneself the true nature of
things. Students who have put forth a sincere effort to follow
these instructions precisely have made remarkable strides in their
meditation progress.
Bhante Vimalaramsi brings these teachings to life using simple
clear wording. To study with Bhante Vimalaramsi is a refreshing
rediscovery of our inherent altruistic joy and an introduction to
what, according to the Buddha, a guiding teacher should actually
be. The Buddha indicates that a guiding teacher should be a sincere
conduit of the Buddha’s words, emboldening his students to listen
carefully, investigate fully, observe accurately, frequently question
and confirm everything through personal experience.
Here’s the amazing thing. What the Buddha did is not mythical,
strictly religious, or philosophical. It’s real! I’ve been investigating
it for over eleven years now. It is a methodical scientific experiment
which uncovers how mind’s attention moves and leads to the
discovery of the true nature of HOW everything works in life. It
piques one’s curiosity and alters our perspective. It becomes all
too clear why this particular practice changed the world in the
Buddha’s time.
Buddhist meditation is the compassionate groundbreaking discovery
leading to a doorway that reveals a pathway for transcendence to
peace. To make peace a reality, mankind only needs to activate this
practice. The doorway is available just as it was in the time of the
Buddha! We have to choose to go through it.
Bhante has been bold in his approach to the practice and continues
to reach into the heart of the Buddha’s teaching with his own
questions as he trains his students. He knows this is a journey you
must personally take for yourself to reach a full understanding of
this Dhamma. He sets the Dhamma Wheel in motion as you begin
your journey and challenges you to make the effort to reach the
destination for yourself.
If you work with Bhante as your guiding teacher, you will discover
the true nature of suffering, how it is caused, and how to find
great relief in this life. He offers you the next step each time you
interview with him. Your progress is directly proportional to how
well you follow the instructions, your accurate investigation through
meditation, and your willingness to ask questions.
After 2600 years, the Buddha-Dhamma has become a bit diluted.
This is to be expected with any teaching this old. It is important that
we consider a slight realignment to get across to people today that
“Meditation is Life and Life is Meditation”.
If we follow the Buddha’s last wishes and go to the suttas instead
of recreating the teachings on our own, we will find that there are
the same 37 requisites for awakening that, when clearly understood
and fully experienced, can set us free. These requisites are like the
threads set upon a loom, ready to be woven into a balanced cloth.
If these teachings are taught as separate spools of yarn sitting in a
basket, the student may never realize that, when set upon the loom
and woven together, a bright tapestry can be woven with a pattern
of perfect symmetry and beauty that is the Dhamma Cloth! When
these “spools of yarn” are studied apart from the loom, we have
great difficulty realizing any finished product or understanding
how this can help us today. But set upon the loom, in balance
together, these spools of yarn give us the answers we seek: the true
nature of how things actually are and how we can become happier
living with this.
This practice is like a fine recipe. Don’t leave out ANY ingredients!
Don’t change the instructions! Just do it. Find out for yourself the
relief promised by the Buddha. Come and see!
Let this book be a guide to your deeper understanding of the
Dhamma. Use it well and often. Pass it along to others.
Rev. Sister Khema
United International Buddha-Dhamma Society, Inc.
Dhamma Sukha Meditation Center
and Anathapindika’s Study Park
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