[Part 1]
After some careful consideration, I believe it would be most beneficial for myself and others that I share a quick introduction to the journey that took me to Buddhism. Around age 18, a book opened up a rabbit hole for me. I took part in going down this rabbit hole. Made me want to escape it, but didn’t know how. I then thought of the “spiritual path” was the answer. But what does it mean to be spiritual since there can be countless answers? Different teachers, different teachings try to teach what “spiritual” is. So I tried, learned, BELIEVED many different things trying to figure out what being spiritual means. Some of my past beliefs were that there are soul, creator gods, and other distorted beliefs . . . Came across some distorted practices being shown as good but not pure in nature. After being competent in Buddhism, it helped me to see that some of my own past beliefs were indeed definitely distorted. What I mean by distorted is that it doesn’t lead to the ultimate goal of Nibbana and sometimes lead one further down the wrong path.
Reflecting back in my life, I never expected that I would end up the way I am today, I grew up "having a good time". One day, I thought that there was something wrong with the way we live in this rat race, something didn't seem "right" about just living to get a good job for financial security, living for weekends and vacations, having a family, retiring, and then die. I thought there was something wrong with this process, but couldn't understand why or what I was thinking and thought I was crazy for thinking like that. I also thought that I was once a king or emperor, had everything and now what am I doing here? Thought I was deluded for thinking like that.
Around early 2015, I came across Buddhism for the second time, the first time wasn’t for me or I wasn’t ready, but this time it was different. I felt there was some substance in the teachings, maybe what I was looking / searching for all my life. Later I found out that the first time that I came across Buddhism, it might have been Mahayana teachings. The second time ended up being Theravada the Thai Forest tradition. At that time, I really thought what I was learning was the path. From Canada, I travelled to California for about 3 weeks to visit Abhayagiri Monastery and Metta Forest monastery. Met some interesting and nice people. After leaving the monasteries, I continued to learn and practice what I was learning in Buddhism at that time. Such as Anicca as impermanence, anatta as no self, anapanasati as breath meditation.
Unexpectedly one day, while I was vacationing, a dhamma word came to my mind. I wanted to find out / learn more about it, so I did a search on google and it brought me to a website. I didn't really know what I was getting myself into at that time, but the teaching materials on the website resonated with me and forever changed the way I have understood and seen the Buddha Dhamma. The rest is history.
I mentioned these things because I hope others can see that I once have looked and tried out different things and teachings. Have had all sorts of distorted beliefs and views about this world. Learned and practiced the Theravada Buddhism that’s popular and most common today and one of these learning and practices was breath meditation as anapansati.
When I first started learning Buddhism, for over a year I learned and “tried” to practiced anapanasati the way it’s commonly known and taught these days, which is focusing on the breath and feeling the breath.
Now days, I understand Anapanasati as taking in DIRECTLY WITH MY MIND what’s the noble 8 fold path and discarding what’s not the noble 8 fold path. Another way to understand this, is initiating thoughts, speech and actions with alobha, adosa, amoha and discarding thoughts, speech and actions with lobha (raga), dosa, moha. Seeing this world as anicca, dukkha, anatta and seeing Nibbana as nicca, sukha, atta. There can be other ways to explain this as well.
Someone asked me "what is anapanasati then?" I’m going to borrow some material which I believe explains what anapanasati is and better than in my own words at this time.
(Start)
"Bad habits (gati/āsava) are associated with one or more immoral or unworthy acts, speech, or thoughts. We need to discard those.
To counter the bad habits, one needs to cultivate good habits. We need to improve moral behavior by engaging in ethical activities that bring joy to the heart.
AND we need to do this all the time. We cannot let bad habits come back, which means we need to look out for any lapses in our practice. And we need to be on the lookout for opportunities to do moral acts that are beneficial for oneself and others.
In a general sense, the Pāli word ānāpāna, “āna” includes anything that needs to “taken in” for the betterment of life, and “āpāna” the opposite. For example, we should eat only foods that are good for the body and stay away from or discard bad foods.
Nowadays, “āna” is taken to be “breathe in,” and “āpāna” is assumed to be “breathe out.” Now, “sati” means mindfulness, and thus, the word “ānāpānasati” is interpreted as “mindfully breathing in and mindfully breathing out.” That is the mundane (or “padaparama”) interpretation of “ānapāna.”
Buddha meant something deeper that would help cleanse the mind.
The Buddha described bhāvanā as follows: “āsevitāya, bhāvitāya, bahuleekathāya,...” or “keep close association, use often, and use all the time (what is good)……”. When one is making an effort to form a new habit, one should be thinking about it and doing things to support that whenever possible. Trying to do it in a formal meditation session will not be enough.
From the same material, it mentions the same conclusion that I came to "myself" and we're definitely not the only ones that have come to this same conclusion. The conclusion that I came to myself:
HOW CAN JUST A PROCESS OF “BREATHING IN” AND “BREATHING OUT” MINDFULLY GET RID OF EITHER THE BAD HABITS (gati/āsāvas) OR THE FIVE HIDRANCES?
OF COURSE, THAT IS NOT POSSIBLE.
But it CAN do one thing, as we mentioned before. If we sit in a quiet place with the eyes closed (i.e., turn off the five physical senses in effect), AND fix the mind on the breath, we can get the five hindrances to settle down and not come up (assuming that we are staying away from committing the BIG EIGHT immoral acts).
However, this calming down or getting to Samatha is a TEMPORARY solution. The moment we come back to the real world with all its distractions and temptations, those habits take over.
(End)
Before answering the op's question of "how does fulfilling the steps of anapanasati relate to paticca samuppada?" An essential awareness and some general understanding of the other Paticca Samuppada cycles besides the Akusala-Mula P.S that's mentioned "IN THE TIPITAKA" or precisely the abhidhamma is needed. As far as I know, correct me if I'm wrong, the akusala-mula P.S. cycle is "usually" the only P.S cycle that's being taught in Theravada Buddhism today. I believe the main reason for this is, today most Theravada books and teachings follow the Visuddhimagga instead of the Tipitaka. I just did a google search for "Kusala-Mula Paticca Samuppada". The link below is one of the very few that even mentions anything closely related to the Kusala-Mula Paticca Samuppada.
https://discourse.suttacentral.net/t/de ... tion/23947
What I was told: "Acāriya Buddhaghosa understood only one aspect (the akusala-mūla PS) of the numerous applications of PS:"
I also unexpectedly came across something that someone wrote in a book about Venerable Buddhaghosa and the Visuddhimagga which I never knew about.
"Venerable Buddhaghosa acknowledged in his writing of the chapter of Paṭicca-samuppāda in the Visuddhimagga; he dared to give comments on Paṭiccasamuppāda with the help of the explanations by the ancient teachers. If relying only on his own ability, he would not have dared to expound on this doctrine. Just as one cannot dive to the bottom of a deep ocean without equipment, in the same way, Venerable Buddhaghosa could not comprehend the profundity of Paṭicca-samuppāda nor clarify this deep doctrine without the explanations of former commentators."
Later on the author goes on to mention something that puzzles me.
"Therefore, with the help of the Visuddhimagga, we can study and analyze Paticca Samuppada combined with Patthana.
I find it kinda weird? or interesting that the author of the book mentions that Venerable Buddhaghosa could not comprehend the profundity of P.S. without the help of former commentators or teachers, but then goes on to use some of the Visuddhimagga materials for the writing of their book?
I have never read the Visuddhimagga nor plan to, as I have seen enough through my own experience and observation that I believe I can make an informed decision about the Visuddhimagga. Of course I'm not saying there's no merit or nothing can be learnt from the Visuddhimagga.
Anyways back to the topic at hand . . .
This is to answer a DW member question "I think I don't. What are they?" (What are the other P.S. cycles) and to complete the OP's question "how does fulfilling the steps of anapanasati relate to paticca samuppada?"
In the mahanidanasutta (DN 15) Venerable Ananda remarked to the Buddha that Paticca Samuppada seem "plain and easy", but the Buddha quickly admonished him. Saying P.S. is indeed deep. What I know is that there are different P.S cycles, they can go backwards, multiple P.S cycles within one, and other ways. I don't know all the details nor do I spend much time contemplating on the P.S. cycles these days, I have before and will get back to it eventually.
Besides the Akusala-Mula P.S cycle that everyone is familiar with, another 2 P.S. cycles that others should be aware of and I believe that will help them to fill in some gaps of understanding of the Buddha Dhamma are the Kusala-Mula and Avyakata P.S cycles.
Akusala-Mula P.S. everyone is already familiar, starting with Avija pacca sankhara . . . and ends in soka, parideva, dukkha, domanassa, upayasa, Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
From the paticcasamuppadavibhanga:
https://suttacentral.net/vb6/pli/ms?lay ... ript=latin
2.10.4. Lokuttarakusalacitta
kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametesaṁ dhammānaṁ samudayo hoti.
Tattha katame kusalamūlā? Alobho, adoso, amoho.
Kusala-Mula P.S. describes the P.S. process that leads to Nibbana by one acting with alobha, adosa and amoha with an understanding of the four noble truths and other Buddha dhamma teachings. This P.S. cycle is unknown to the world without the Buddha's true teachings.
2.11. Abyākataniddesa
Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ cakkhuviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rūpārammaṇaṁ, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Avyakata P.S. is designated as neither Akusala or Kusala. Avyakata P.S. is karmically neutral or just kamma vipaka. From Avyakata P.S. or kamma vipaka, we initiate new kamma usually through the Akusala-Mula P.S and under the right conditions, the kusala-mula P.S.
P.S. cycles can also be broken down into "Uppatti" P.S. which describes how we create our rebirths and "Idappaccayata" which describes kamma accumulation in real-time that leads to uppatti P.S.
The Kusala-Mula P.S. cycle is the most relevant to answer the OP question. As one can see, these cycles can be found in the Abhidhamma PaticcaSamuppadaVibhanga. But to my biggest surprise which I never knew about this until I joined DW, is that there are people that actually believes the Abhidhamma is not the Buddha's teachings. If those that believes the abhidhamma isn't Buddha dhamma and they saw what I just mentioned about the other P.S cycles, I'm sure one of their refutation would be "it's not the Buddha's teachings because it's from the Abhidhamma and since it's from the Abhidhamma, it's not the Buddha's teachings or in other words sectarian views" . . .
Well . . . to those who believes the Abhidhamma is not the Buddha's teachings and those that believes it is, you're all going to be in for a real treat down the road. With due time, findings will be presented and those that has faith and seen that the Abhidhamma is the Buddha's teachings, you'll see that you have made the right choice (if anyone has doubts). In fact, one doesn't even need other's evidence if they are able to see it for themselves that the Abhidhamma is the Buddha's teachings! Of course, I don't expect anyone to take these words seriously until they have seen for themselves the findings that backs up these words. Everything about the Dhamma would be so much easier and clear if the Buddha was alive now, but that's not the case.
We had to do some digging, but it was a very beneficial learning experience for me and well worth the effort. Hope these findings being presented in the future will help one to reconsider their views and be able to put "an end" to the debate whether or not the Abhidhamma is Buddha dhamma.
https://suttacentral.net/an2.21-31/en/s ... ript=latin
“Mendicants, there are two fools.
“Dveme, bhikkhave, bālā.
What two?
Katame dve?
One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake.
Yo ca accayaṁ accayato na passati, yo ca accayaṁ desentassa yathādhammaṁ nappaṭiggaṇhāti.
These are the two fools.
Ime kho, bhikkhave, dve bālāti.
There are two who are astute.
Dveme, bhikkhave, paṇḍitā.
What two?
Katame dve?
One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake.
Yo ca accayaṁ accayato passati, yo ca accayaṁ desentassa yathādhammaṁ paṭiggaṇhāti.
These are the two who are astute.”
Ime kho, bhikkhave, dve paṇḍitā”ti.
Goes on . . .
Mendicants, these two misrepresent the Realized One.
Dveme, bhikkhave, tathāgataṁ abbhācikkhanti
What two?
Katame dve?
One who explains what was not spoken by the Realized One as spoken by him. And one who explains what was spoken by the Realized One as not spoken by him.
Yo ca abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, yo ca bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti.
Sorry for going off topic, but wanted to mentioned this "for a while" . . .
I am a Buddhist that doesn't practice Buddhism. What I practice is nekkhamma, abyāpāda, avihiṁsā, viraga, nirodha or the Noble Eight Fold Path. The elimination / eradication / extermination of defilements, kilesa's, raga, dosa, moha and asava's.
Lineage: Buddha > Sthaviravada > Vibhajjavada > Theravada > Striving for Nibbana.