Introduction ~~~~~~~~~~~~ The philosophy of Buddhism is contained in the Four Noble Truths. [1] The //truth of suffering// reveals that all forms of becoming, all the various elements of existence comprised in the "five aggregates" or groups of existence -- also called the "five categories which are the objects of clinging" (//panc'upadana-kkhandha//) -- are inseparable from suffering as long as they remain objects of grasping or clinging. All corporeality, all feelings and sensations, all perceptions, all mental formations and consciousness, being impermanent, are a source of suffering, are conditioned phenomena and hence not-self (//anicca, dukkha, anatta//). Ceaseless origination and dissolution best characterize the process of existence called life, for all elements of this flux of becoming continually arise from conditions created by us and then pass away, giving rise to new elements of being according to one's actions or kamma. All suffering originates from craving, and our very existence is conditioned by craving, which is threefold: the craving for sense pleasures (//kama-tanha//), craving for continued and renewed existence (//bhava-tanha//), and craving for annihilation after death (//vibhava-tanha//). This is the //truth of the origin of suffering//. The attainment of perfect happiness, the breaking of the chain of rebirths and suffering through the realization of Nibbana, is possible only through the utter extirpation of that threefold craving. This is the //truth of suffering's cessation//. The methods of training for the liberation from all suffering are applied by following the Noble Eightfold Path of Right Understanding, Right Thought, Right Speech, Right Action, Right Living, Right Exertion, Right Mindfulness and Right Concentration of Mind. The Noble Eightfold Path consists of three types of training summed up in: virtuous conduct (//sila//), concentration (//samadhi//) and wisdom (//panna//). This is the //truth of the way that leads to the cessation of suffering//. The prevalence of suffering and absence of freedom and happiness is due to man's subjection to the three roots of all unskill and evil, and all unwholesome actions (//akusalakamma//), viz. lust, hatred and delusion (//lobha, dosa, moha//). Virtuous conduct casts out lust. The calm of true concentration and mental culture conquers hatred. Wisdom or right understanding, also called direct knowledge resulting from meditation, dispels all delusion. All these three types of training are possible only through the cultivation of constant //mindfulness// (//sati//), which forms the seventh link of the Noble Eightfold Path. Mindfulness is called a controlling faculty (//indriya//) and a spiritual power (//bala//), and is also the first of the seven factors of enlightenment (satta //bojjhanga//).[2] Right Mindfulness (samma-sati) has to be present in every skilful or karmically wholesome thought moment (kusalacitta). It is the basis of all earnest endeavour (appamada) for liberation, and maintains in us the sense of urgency to strive for enlightenment or Nibbana. The Discourse on the Foundations of Mindfulness, the //Satipatthana Sutta//, is the tenth discourse of the Middle Length Collection (Majjhima Nikaya) of the Discourses of the Enlightened One. It is this version which is translated in the present publication. There is another version of it, in the Collection of Long Discourses (Digha Nikaya No.22), which differs only by a detailed explanation of the Four Noble Truths. The great importance of the Discourse on Mindfulness has never been lost to the Buddhists of the Theravada tradition. In Sri Lanka, even when the knowledge and practice of the Dhamma was at its lowest ebb through centuries of foreign domination, the Sinhala Buddhists never forgot the Satipatthana Sutta. Memorizing the Sutta has been an unfailing practice among the Buddhists, and even today in Sri Lanka there are large numbers who can recite the Sutta from memory. It is a common sight to see on full-moon days devotees who are observing the Eight Precepts, engaged in community recital of the Sutta. Buddhists are intent on hearing this Discourse even in the last moments of their lives; and at the bedside of a dying Buddhist either monks or laymen recite this venerated text. In the private shrine room of a Buddhist home, the book of the Satipatthana Sutta is displayed prominently as an object of reverence. Monastery libraries of palm-leaf manuscripts have the Sutta bound in highly ornamented covers. One such book with this Discourse written in Sinhala script on palm-leaf, has found its way from Sri Lanka as far as the State University Library of Bucharest in Rumania. This was disclosed while collecting material for the Encyclopaedia of Buddhism, when an Esperantist correspondent gave us a list of a hundred books on Buddhism found in the Rumanian University Libraries. Mindfulness of Breathing (//Anapana-sati//) The subjects dealt with in the Satipatthana Sutta are corporeality, feeling, mind and mind objects, being the universe of right Buddhist contemplation for deliverance. A very prominent place in the Discourse is occupied by the discussion on mindfulness of breathing (//anapana-sati//). To make the present publication of greater practical value to the reader, an introductory exposition of the methods of practising that particular meditation will now be given. Mindfulness of breathing takes the highest place among the various subjects of Buddhist meditation. It has been recommended and praised by the Enlightened One thus: "This concentration through mindfulness of breathing, when developed and practised much, is both peaceful and sublime, it is an unadulterated blissful abiding, and it banishes at once and stills evil unprofitable thoughts as soon as they arise." Though of such a high order, the initial stages of this meditation are well within the reach of a beginner though he be only a lay student of the Buddha-Dhamma. Both in the Discourse here translated, and in the 118th Discourse of the same Collection (the Majjhima Nikaya), which specifically deals with that meditation, the initial instructions for the practice are clearly laid down: Herein, monks, a monk, having gone to the forest or the root of a tree or to an empty place, sits down with his legs crossed, keeps his body erect and his mindfulness alert. Ever mindful he breathes in, mindful he breathes out. Breathing in a long breath, he knows, "I am breathing in a long breath"; breathing out a long breath, he knows, "I am breathing out a long breath." Breathing in a short breath, he knows, "I am breathing in a short breath"; breathing out a short breath, he knows, "I am breathing out a short breath." "Experiencing the whole (breath) body, I shall breathe in," thus he trains himself. "Experiencing the whole (breath-) body, I shall breathe out," thus he trains himself. "Calming the activity of the (breath-) body, I shall breathe in," thus he trains himself. "Calming the activity of the (breath-) body, I shall breathe out," thus he trains himself. These are instructions given by the Enlightened One to the monks who, after their alms round, had the whole remaining day free for meditation. But what about the lay Buddhist who has a limited time to devote to this practice? Among the places described as fit for the practice of meditation, one is available to all: //sunnagara//, lit. "empty house," may mean any room in the house that has no occupant at that moment, and one may in the course of the twenty-four hours of the day find a room in one's house that is empty and undisturbed. Those who work all day and feel too tired in the evening for meditation may devote the early hours of the morning to the practice of mindfulness of breathing. The other problem is the right posture for meditation. The full "lotus posture" of the yogi, the //padmasana//, as we see it in the Buddha statues, proves nowadays rather difficult to many, even to easterners. A youthful meditator, however, or even a middle-aged one, can well train himself in that posture in stages. He may, for instance, start with sitting on a low, broad chair or bed, bending only one leg and resting the other on the floor; and so, in gradual approximation, he may finally master that posture. There are also other easier postures of sitting with legs bent, for instance the half-lotus posture. It will be worth one's effort to train oneself in such postures; but if one finds them difficult and uncomfortable at the outset it will not be advisable to delay or disturb one's start with meditation proper on that account. One may allow a special time for sitting-practice, using it as best as one can for contemplation and reflection; but for the time being, the practice of meditation aiming at higher degrees of concentration may better be done in a posture that is comfortable. One may sit on a straight backed chair of a height that allows the legs to rest comfortably on the floor without strain. As soon however, as a cross-legged posture has become more comfortable, one should assume it for the practice of mindfulness of breathing, since it will allow one to sit in meditation for a longer time than is possible on a chair. The meditator's body and mind should be alert but not tense. A place with a dimmed light will be profitable since it will help to exclude diverting attention to visible objects. The right place, time and posture are very important and often essential for a successful meditative effort. Though we have been breathing throughout our life, we have done so devoid of mindfulness, and hence, when we try to follow each breath attentively, we find that the Buddhist teachers of old were right when they compared the natural state of an uncontrolled mind to an untamed calf. Our minds have long been dissipated among visible data and other objects of the senses and of thought, and hence do not yield easily to attempts at mind-control. Suppose a cowherd wanted to tame a wild calf: he would take it away from the cow and tie it up apart with a rope to a stout post. Then the calf might dash to and fro, but being unable to get away and tired after its effort, it would eventually lie down by the post. So too, when the meditator wants to tame his own mind that has long been reared on the enjoyment of sense objects, he should take it away from places where these sense objects abound, and tie the mind to the post of in-breaths and out-breaths with the rope of mindfulness. And though his mind may then dash to and fro when deprived of its liberty to roam among the sense objects, it will ultimately settle down when mindfulness is persistent and strong. When practising mindfulness of breathing, attention should be focused at the tip of the nose or at the point of the upper lip immediately below where the current of air can be felt. The meditator's attention should not leave this "focusing point" from where the in-coming and out-going breaths can be easily felt and observed. The meditator may become aware of the breath's route through the body but he should not pay attention to it. At the beginning of the practice, the meditator should concentrate only on the in-breaths and out-breaths, and should not fall into any reflections about them. It is only at a later stage that he should apply himself to the arousing of knowledge and other states connected with the concentration. In this brief introduction, only the first steps of the beginner can be discussed. For more information the student may refer to the English translation of the //Visuddhimagga// (//The Path of Purification//, chap. VIII) by Bhikkhu Nanamoli, or to //Mindfulness of Breathing// by Bhikkhu Nanamoli, and to //The Heart of Buddhist Meditation// by Nyanaponika Thera. [3] The lay Buddhist who undertakes this practice will first take the Three Refuges and the Five Precepts; he will review the reflections on the Buddha, Dhamma, and Sangha, transmit thoughts of lovingkindness (//metta//) in all directions, recollect that this meditation will help him to reach the goal of deliverance through direct knowledge and mental calm; and only then should he start with the mindfulness of breathing proper, first by way of counting.4 Counting The Buddhist teachers of old recommend that a beginner should start the practice by counting the breaths mentally. In doing so he should not stop short of five or go beyond ten or make any break in the series. By stopping short of five breaths his mind has not enough room for contemplation, and by going beyond ten his mind takes the number rather than the breaths for its objects, and any break in the series would upset the meditation. When counting, the meditator should first count when the in-breath or the out-breath is completed, not when it begins. So taking the in-breath first, he counts mentally 'one' when that in-breath is complete, then he counts 'two' when the out-breath is complete, 'three' after the next in-breath, and so on up to ten, and then again from one to ten, and so he should continue. After some practice in counting at the completion of a breath, breathing may becoming faster. The breaths, however, should not be made longer or shorter intentionally. The meditator has to be just mindful of their occurrence as they come and go. Now he may try counting 'one' when he //begins// to breathe in or breathe out, counting up to five or ten, and then again from one to five or ten. If one takes both the in-breath and out-breath as 'one', it is better to count only up to five. Counting should be employed until one can dispense with it in following the sequence of breaths successively. Counting is merely a device to assist in excluding stray thoughts. It is, as it were, a guideline or railing for supporting mindfulness until it can do without such help. There may be those who will feel the counting more as a complication than a help, and they may well omit it, attending directly to the flow of the respiration by way of "connecting the successive breaths." Connecting After the counting has been discarded, the meditator should now continue his practice by way of connecting (//anubandhana//); that is, by following mindfully the in and out breaths without recourse to counting, and yet without a break in attentiveness. Here too, the breaths should not be followed beyond the nostrils where the respiratory air enters and leaves. The meditator must strive to be aware of the whole breath, in its entire duration and without missing one single phase, but his attention must not leave the place of contact, the nostrils, or that point of the upper lip where the current of air touches. While following the in-breaths and out-breaths thus, they become fainter and fainter, and at times it is not easy to remain aware of that subtle sensation of touch caused by the respiration. Keener mindfulness is required to keep track of the breaths then. But if the meditator perseveres, one day he will feel a different sensation, a feeling of ease and happiness, and occasionally there appears before his mental eye something like a luminous star or a similar sign, which indicates that one approaches the stage of access concentration. Steadying the newly acquired sign, one may cultivate full mental absorption (//jhana//) or at least the preliminary concentration as a basis for practising insight. The practice of mindfulness of breathing is meant for both mental calm and insight (//samatha// and //vipassana//). Direct knowledge being the object of Buddhist meditation, the concentration gained by the meditative practice should be used for the clear understanding of reality as manifest in oneself and in the entire range of one's experience. Though penetrative insight leading to Nibbana is the ultimate object, progress in mindfulness and concentration will also bring many benefits in our daily lives. If we have become habituated to follow our breaths for a longer period of time and can exclude all (or almost all) intruding irrelevant thoughts, mindfulness, self-control and efficiency are sure to increase in all our activities. Just as our breathing, so also other processes of body and mind, will become clearer to us, and we shall come to know more of ourselves. It has been said by the Buddha: "Mindfulness of breathing, developed and repeatedly practised, is of great fruit, of great advantage, for it fulfils the four foundations of mindfulness; the four foundations of mindfulness, developed and repeatedly practised, fulfil the seven enlightenment factors; the seven enlightenment factors, developed and repeatedly practised, fulfil clear-vision and deliverance." Clear vision and deliverance, or direct knowledge and the bliss of liberation, are the highest fruit of the application of mindfulness. Footnotes from the Introduction ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ [1] An exhaustive exposition of the Four Noble Truths is found in //The Word of The Buddha// by Nyanatiloka Mahathera. See also //Three Cardinal Discourses of the Buddha//, transl. by Nanamoli Thera (BPS Wheel No. 17) and //The Four Noble Truths// by Francis Story (BPS Wheel No. 34/35). [2] See Piyadassi Thera, //The Seven Factors of Enlightenment// (BPS Wheel No. 1). [3] All published by the Buddhist Publication Society. [4] On the Refuges and Precepts, see //The Mirror of the Dhamma// (BPS Wheel No. 54).