Mindfulness of Breathing

“And how, bhikkhus, does a bhikkhu abide contemplating the body as a body?

Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out.  Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he

understands : ‘I breathe out long.’  Breathing in short, he understands: ‘I breathe in short’; or breathing out short, heunderstands: ‘I breathe out short.’  He trains thus: ‘I shall breathe in experiencing the whole body’; he trains thus: ‘I shall breathe out experiencing the whole body’.  He trains thus: ‘I shall breathe in tranquillising the bodily formation’; he trains thus: ‘I shall breathe out tranquillising the bodily formation.’ Just as a skilled turner or his apprentice, when making a long turn, understands: ‘I make a long turn’; or, when making a short turn, understands: ‘I make a short turn’; so too, breathing in long, a bhikkhu understands: ‘I breathe in long’…he trains thus: ‘I shall breathe out tranquillising the bodily formation.’

“In this way he abides contemplating the body as a body internally, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body both internally and externally. Or else he abides contemplating in the body it nature of arising, or he abides contemplating in the body its nature of vanishing, or he abides contemplating in the body its nature of both arising and vanishing.  Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world.  That is how a bhikkhu abides contemplating the body as a body.”

Bhikkhu Nanamoli and Bhikkhu Bodhi (trans.) (1995). The Middle Length

Discourses of the Buddha: A Translation of the Majjhima Nikaya. Boston:

Wisdom Publications.  ISBN 978-0-86171-072-0. [Satipatthana Sutta p.145-146]

Two Fruits from Cultivating Mindfulness of Breathing

“When, bhikkhus, mindfulness of breathing has been developed and cultivated in this way, one of two fruits may be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.”

Bhikkhu Bodhi (trans.) (2000). The Connected Discourses of the Buddha:

A Translation of the Samyutta Nikaya. Boston: Wisdom Publications.

ISBN 978-0-86171-331-8. [Fruits (1) p.1767]

Coolness

“Bhikkhus, possessing six qualities, a bhikkhu is incapable of realizing the unsurpassed coolness. What six?

(1) Here, a bhikkhu does not suppress the mind on an occasion when it should be suppressed; (2) he does not exert the mind on an occasion when it should be exerted; (3) he does not encourage the mind on an occasion when it should be encouraged; and (4) he does not look at the mind with equanimity on an occasion when one should look at it with equanimity. (5) He is of inferior disposition and (6) he takes delight in personal existence. Possessing these six qualities, a bhikkhu is incapable of realizing the unsurpassed coolness.

“Bhikkhus, possessing six qualities, a bhikkhu is capable of realizing the unsurpassed coolness. What six?

(1) Here, a bhikkhu suppresses the mind on an occasion when it should be suppressed; (2) he exerts the mind on an occasion when it should be exerted; (3) he encourages the mind on an occasion when it should be encouraged; and (4) he looks at the mind with equanimity on an occasion when one should look at it with equanimity. (5) He is of superior disposition and (6) he takes delight in nibbāna. Possessing these six qualities, a bhikkhu is capable of realizing the unsurpassed coolness.”

Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha:

A Translation of the Anguttara Nikaya. Boston: Wisdom Publications.

ISBN 978-1-61429-040-7. [Coolness p.977]

To Practice Mindfulness of Breathing is to abide to Jhana

“Bhikkhus, if for just the time of a finger snap a bhikkhu develops the first jhana, he is called a bhikkhu who is not devoid of jhana, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”

“Bhikkhus, if for just the time of a finger snap a bhikkhu develops the second jhāna . . . the third jhāna . . . the fourth jhāna . . . the liberation of the mind by loving-kindness . . . the liberation of the mind by compassion . . . the liberation of the mind by altruistic joy . . . the liberation of the mind by equanimity,he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”

Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha:

A Translation of the Anguttara Nikaya. Boston: Wisdom Publications.

ISBN 978-1-61429-040-7. [Finger Snap p.124-125]

The Simile of the Six Animals

"Suppose, bhikkhus, a man would catch six animals-with different domains and different feeding grounds-and tie them by a strong rope. He would catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a strong rope. Having done so, he would tie the ropes together with a knot in the middle and release them. Then those six animals with different domains and different feeding grounds would each pull in the direction of its own feeding ground and domain. The snake would pull one way, thinking, 'Let me enter an anthill.' The crocodile would pull another way, thinking, 'Let me enter the water.' The bird would pull another way, thinking, 'Let me fly up into the sky.' The dog would pull another way, thinking, 'Let me enter a village.' The jackal would pull another way, thinking, 'Let me enter a charnel ground.' The monkey would pull another way, thinking, 'Let me enter a forest.',

"Now when these six animals become worn out and fatigued, they would be dominated by the one among them that was strongest; they would submit to it and come under its control. So too, bhikkhus, when a bhikkhu has not developed and cultivated mindfulness directed to the body, the eye pulls in the direction of agreeable forms and disagreeable forms are repulsive; ear pulls in the direction of agreeable sounds and disagreeable sounds are repulsive; the nose pulls in the direction of agreeable odours and disagreeable odours are repulsive; the tongue pulls in the direction of agreeable tastes and disagreeable tastes are repulsive; the body pulls in the direction of agreeable tactile and disagreeable tactile objects are repulsive; the mind pulls in the direction of agreeable mental phenomena and disagreeable mental phenomena are repulsive.

"It is in such a way that there is nonrestraint.”

Bhikkhu Bodhi (trans.) (2000). The Connected Discourses of the Buddha:

A Translation of the Samyutta Nikaya. Boston: Wisdom Publications.

ISBN 978-0-86171-331-8.  [The Simile of the Six Animals p.1255-1256]

He who Partake mindfulness centered on body partake Deathless

“Bhikkhus, even as one who encompasses with his mind the great oceanincludes thereby all the streams that run into the ocean, just so, whoever develops and cultivates mindfulness directed to the body includes all wholesome qualities that pertain to true knowledge.”

 “Bhikkhus, one thing, when developed and cultivated, leads to a strong sense of urgency . . . leads to great good … leads to great security from bondage . . . leads to mindfulness and clear comprehension. . . leads to the attainment of knowledge and vision . . .leads to a pleasant dwelling in this very life. . . leads to realization of the fruit of knowledge and liberation.

What is that one thing?

Mindfulness directed to the body.

This is the one thing that, when developed and cultivated, leads to a strong sense of urgency . . . leads to great good … leads to great security from bondage . . . leads to mindfulness and clear comprehension. . . leads to the attainment of knowledge and vision . . .leads to a pleasant dwelling in this very life. . . leads to realization of the fruit of knowledge and liberation.”

“Bhikkhus, when one thing is developed and cultivated, the body becomes tranquil, the mind becomes tranquil, thought and examination subside, and all wholesome qualities that pertain to true knowledge reach fulfillment by development.

What is that one thing?

Mindfulness directed to the body.

When this one thing is developed and cultivated, the body becomes tranquil, thought and examination subside, and all wholesome qualities that pertain to true knowledge reach fulfillment by development”*

 “Bhikkhus, when one thing is developed and cultivated, unarisenunwholesome qualities do not arise and arisen unwholesome qualities are abandoned.

What is that one thing?

Mindfulness directed to the body.

When this one thing is developed and cultivated, unarisen unwholesome qualities do not arise and arisen unwholesome qualities are abandoned.”

 “Bhikkhus, when one thing is developed and cultivated, unarisen wholesome qualities arise and arisen wholesome qualities increase and expand.

What is that one thing?

Mindfulness directed to the body.

When this one thing is developed and cultivated, unarisen wholesome qualities arise and arisen wholesome qualities increase and expand.”

 “Bhikkhus, when one thing is developed and cultivated, ignorance is abandoned . . . true knowledge arises . . . the conceit ‘I am’ is abandoned . . .the underlying tendencies are up rooted . . . the fetters are abandoned.

What is that one thing?

Mindfulness directed to the body. When thisone thing is developed and cultivated, ignorance is abandoned . . . true knowledge arises . . . the conceit ‘I am’ is abandoned . . . the underlying tendencies are up rooted . . . the fetters are abandoned.”

 “Bhikkhus, one thing, when developed and cultivated, leads to differentiation by wisdom . . . leads to nibbana through non-clinging. 

What is that one thing?

Mindfulness directed to the body.

This is the one thing that, when developed and cultivated, leads to differentiation by wisdom . . . leads to nibbana through non-clinging.”

 “Bhikkhus, when one thing is developed and cultivated, penetration of numerous elements occurs penetration of the diversity of elements occurs . . . analytical knowledge of numerous elements occurs. 

What is that one thing?

It is mindfulness directed to the body.

When this one thing is developed and cultivated, penetration of the various elements occurs . . . penetration of the diversity of elements occurs ... analytical knowledge of the various elements occurs”

 “Bhikkhus, one thing, when developed and cultivated, leads to realization of the fruit of stream-entry . . . to realization of the fruit of once-returning...to realization of the fruit of non-returning … to realization of the fruit of arahantship.

What is that one thing?

It is mindfulness directed to the body.

This is the one thing that, when developed and cultivated, leads to realization of the fruit of stream-entry... to realization of the fruit of once-returning . . . to realization of the fruit of non-returning... to realization of the fruit of arahantship.”

 “Bhikkhus, one thing, when developed and cultivated, leads to the obtaining of wisdom . . . to the growth of wisdom . . . to the expansion of wisdom . . .  to greatness of wisdom . . . to diversity of wisdom . . . to vastness of wisdom . . . to depth of wisdom . . . to a state of unsurpassed wisdom . . .  to breadth of wisdom... to abundance of wisdom . . . to rapidity of wisdom...  to buoyancy of Wisdom. . .  to joyousness of wisdom . . . to swiftness of wisdom . . .  to keenness of wisdom . . . to penetrativeness of wisdom. 

What is that one thing?

Mindfulness directed to the body.

This is the one thing that, when developed and cultivated, leads to penetrativeness of wisdom”

“Bhikkhus, they do not partake of the deathless who do not partake of mindfulness directed to the body.

They partake of the deathless who partake of mindfulness directed to the body.”

“Bhikkhus, the deathless has not been partaken of by those who have not partaken of mindfulness directed to the body.

The deathless has been partaken of by those who have partaken of mindfulness directed to the body.”

“Bhikkhus, they have fallen away from the deathless who have fallen away from mindfulness directed to the body.

They have not fallen away from the deathless who have not fallen away from mindfulness directed to the body.”

“Bhikkhus, they have neglected the deathless who have neglected mindfulness directed to the body.

They have undertaken the deathless who have undertaken mindfulness directed to the body.”

“Bhikkhus, they are heedless about the deathless who are heedless about mindfulness directed to the body.

They are not heedless about the deathless who are not heedless about mindfulness directed to the body.”

“Bhikkhus, they have forgotten the deathless who have forgotten mindfulness directed to the body.

They have not forgotten the deathless who have not forgotten mindfulness directed to the body.”

“Bhikkhus, they have not pursued the deathless who have not pursued mindfulness directed to the body.

They have pursued the deathless who have pursued mindfulness directed to the body.”

“Bhikkhus, they have not developed the deathless who have not developed mindfulness directed to the body.

They have developed the deathless who have developed mindfulness directed to the body.”

“Bhikkhus, they have not cultivated the deathless who have not cultivated mindfulness directed to the body.

They have cultivated the deathless who have cultivated mindfulness directed to the body.”

“Bhikkhus, they have not directly known the deathless who have not directly known mindfulness directed to the body.

They have directly known the deathless who have directly known mindfulness directed to the body.”

“Bhikkhus, they have not fully understood the deathless who have not fully understood mindfulness directed to the body.

They have fully understood the deathless who have fully understood mindfulness directed to the body.”

“Bhikkhus, they have not realized the deathless who have not realized mindfulness directed to the body.

They have realized the deathless who have realized mindfulness directed to the body.”

Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha:

A Translation of the Anguttara Nikaya. Boston: Wisdom Publications.

ISBN 978-1-61429-040-7. [Mindfulness Directed to the Body p.129-134]

Pervade the World with Loving-Kindness of the Mind

‘Then, with his heart filled with loving-kindness, he dwells suffusing one quarter, the second, the third, the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across, everywhere, always with a heart filled with loving-kindness, abundant, unbounded, without hate or ill-will.

‘Just as if a mighty trumpeter were with little difficultyto make a proclamation to the four quarters, so by this meditation, Vasettha, by this liberation of the heart through loving-kindness,… through compassion,… through sympathetic joy,. . . through equanimity, he leaves nothing untouched, nothing unaffected in the sensuous sphere...’

Maurice Walshe (trans.) (2012). The Long Discourses of the Buddha:

A Translation of the Digha Nikaya. Boston: Wisdom Publications.

ISBN 978-0-86171-103-1.[Tevijja Sutta p.194]