Anapanasati 16 Objects in fact !!!!
Thai Version Click https://anapanasatisixteenobjects.com/a ... fact-thai/
At this point, I will go a little faster due to the limited time we have.
Normally, when talking about Anapanasati with the former part. or for the process of preparing you for the practice of Anapanasati. I speak for 3 days. It’s 5 hours per day, so in total around 15 hours. Here, I will summarize for our friends, who hasn’t heard about before .To spark the idea of going further to study, or when we meet in person, We can talk about or answer questions about it.
Anapanasati is being described today. Unlike anything, you’ve heard before. And you may be confused as to what the speaker was saying. I will start with the history of Anapanasati, and the importance of Anapanasati at the beginning. I have said before, that If I should rate the books all over the world in my opinion I strongly believe that the most important book should be Anapanasati’s book. And in the words of the Buddha that describe including Commentary.
Studying Anapanasati, If we separate the fundamental away first. We will find that .In this world, the oldest is the Buddha’s words. As I said in the Pali language a while ago. The second level was born during the time when the Buddha was still alive. was called the Patisambhidamagga(The Path of Discrimination ) TIPITAKA Volume 31 .Mentions Anapanasati and explains it in great detail. They detail what will happen when you practice Anapanasati. There are up to 200 items. Called perception or insight. Appeared in the TIPITAKA Volume 31 .This is the primary data.
After that, Anapanasati will appear again. It’s a secondary scripture around 850 years after the Buddha’s nirvana. Called Vimuttimagga About 100 years later, we cannot investigate which one appeared first. Between Visuddhimagga and Vimuttimagga. Visuddhimagga occurred around 950 years after the Buddha’s nirvana. Therefore, this information we consider is the first class of the study of Anapanasati.
After that, it will be a matter of automation. Meaning, It is the era of teachers ‘ ideas or methods. We would focus on 2 points. Firstly is the Buddha’s word. And the secondary is the explanation by Phra Sariputra. According to the Buddha’s words, each item, each grade, each order. What the Buddha means.
If you ask yourself. Why should I practice Anapanasati?
Why focus on Anapanasati?
You must know that Anapanasati is one of the 40 meditation styles. It is a pile of meditation that supporting those who having Ignorant Temperament (mohacarita),and Discursive Temperament (vitakkacarita)
Here are six kinds of Temperaments (carita) 1. Lustful Temperament (rāgacarita), 2. Hateful Temperament (dosacarita), 3. Ignorant Temperament (mohacarita), 4. Devout Temperament (saddhācarita), 5. Intellectual Temperament (buddhicarita), 6. Discursive Temperament (vitakkacarita). Kammaṭṭhāna 40 (40 sections of meditation). There is not support for all temperaments. In the word of support, I mean already implemented. The results are clearly visible and appropriate. and it suits the temperament.
Why is Anapanasati so important?
Because The Buddha said ” Anapanassti is fit with who having Ignorant Temperament (mohacarita),and Discursive Temperament (vitakkacarita)
The era, we have studied since childhood, by always thinking for the result. We are not as educated as we were a hundred years ago. to recite, to be remembered And using that as a principle of living. But nowadays, no matter what subject we study. We use it to develop the brain. The part that makes assumptions and thinks to find the answer. Therefore, we cannot deny that our temperament. It ran in Discursive Temperament (vitakkacarita) automatically because it is deliberate all the time. It’s practicing deliberate all the time. since kindergarten.
In my opinion, I strongly believe that Anapanasati can be healing the world. clearly with this generation but we must learn the correcting way based on what the Buddha said What the method is? This is the heart of the matter. As I mentioned before that if I should rate the book. Anapanasati is the most important book in the world. If we see the value and importance. Because time is limited, we will mention the following three things.
Principle What did the Buddha say? What did Sariputra say? How was it written?
Experience. It is based on the experience of the speaker.
Opinion. It’s the opinion of the speaker. After that, I will allow for any questions.
Next, I will be talking about the history of Anapanasati and how Anapanasati arises. To the audience Appreciates the value of Anapanasati. That the Buddha gave to humankind. In the Tripitaka, 45 books in the Pali language. Including the commentary together there will be more than 90 volumes. However, If you search the info about Anapanasati. In total, you will realize that Anapanasti has only 3 characters. That the Buddha said in these 3 characters .There are about 50 sutras That the Buddha was mentioned.
The first trait is available in one place. I will describe each feature one by one. The only place where Anapanasati was occurring. Appeared in the Book of Discipline1 (Vinaya Texts) Volume 1 in the level of *(pārāchik) *(Buddhist monk who committed the gravest transgression of the rules)* at the topic “Killing humans.” It is the origin of Anapanasati. I will explain in all detail. What is really happening? The reason why the Buddha gave Anapanasati.
Let see this first. In the second form, Nearly 50 sutras are most related to the second form. And, It is about how the Buddha speaks to each person. There is one observation. While Buddha was speaking to the people. whether it is
1. Rahul (the son of Buddha)
2.Phra Sariputra (who was the right-hand disciple of Gotama Buddha.
3.Arittha, a bhikkhu, mistakenly believes that sensuality is harmless. I mostly mention Arittha because it has implications. I will explain in the middle of the hour.
No matter who the Buddha spoke to. He would only speak pure Anapanasati 16 bases.
At this point, 20 years ago. I used to question while I’m studying myself. Ourselves are not sure how the Tripitaka the Lord Buddha spoke How did the Buddha speak about Anapanasati, when there is Samatha and Vipassana. And how are the practices different? But I would like you to know that, everything in the Tripitaka is absolute Anapanasati 16 bases.
And the third characteristic, where did the Buddha mention this? It is mentioned in the Maha Satipatthana Sutra. Talking about the summary of the topic of practice in Kuru city. The practice of Kāyagatāsati, Kāyānupassanāsatipattana. The Buddha mentions the first section only, and 1 section has 4 points, They are 4 sections in total. Therefore, after hearing from the Tripitaka, it was concluded that .There are more than 50 Sutras in Tripitaka. The Buddha mostly speaks about Anapanasati 16 bases.
When comes to this point, we’re questioning. If the Buddha most mention about Anapanasati 16 bases. And what we’re practice is it really Anapanasati? Another question is? Do teachers teach us in the dioceses or in the world?
Do they really teach Anapanasati 16 bases? These questions come after studying all the information we already know. What the Buddha said. Notice that, if you are a scholar researching into this practice. You must have studied or hear the teacher mention. How to watch your breathing. How did they teach you? in the diocese or in the world Notice that, Only a few teach Anapanasati 16 bases. What is happening in the diocese?
Well, we’ve had many questions about this, I’ll answer them in detail.
It’s not strange at all, because go back 150 years ago. Let’s try to picture it. How many people can read Thai? There is a very small percentage. Going back 200 years, we were always busy waging war. Learning the Tripitaka was nearly impossible. In terms of knowledge and in terms of the Tripitaka itself is rare at that time. In our country, there are few editions. Each edition was written by Khmer(Cambodia) A person who can read must know 3 languages. They would have to know the Thai language, the Pali language, and the Khmer language. In order to know what appears in the Tripitaka.
Therefore, I can say that anyone who was born 300-400 years ago or even 150 years ago. It was unable to have heard or learned about this. No right ! We were born in a very noble era. That we can hear about this today. Because I will say the most important part of the Tripitaka. It is the essence and center of the Dharma.
Right now, we realize Anapanasati the 16 bases have a detailed meaning, and importance. Let’s take a look at how this happened. In the time when the Buddha spoke about the Dhammacakkappavattana Sutta. And speak about Anattalakkhana Sutta. In these 2 Sutras, the Buddha will talk about the Eightfold Path and the Middle Path. Talk about the way of doing things, practices, and methods of reaching the truth of the Dharma. Sacañana,Kitjañana,Katañana, or The duty in each noble truth, in each part
knowing the suffering, killing the cause of suffering. To enlighten in Nirodha, Nirodha means the cessation of suffering or cessation of Clinging/attachment. and how to proceed in the right way in the path to reach Nirodha (Extinguished because clinging to things (attachment) is extinguished) The first sutra speaks of this. The second sutra talks about the Anattalakkhaṇa sutra. to show the meaning of Anatta (Anatta=non-ego, non-self,selflessness) impermanence of oneself The Buddha continued to preach this matter, and they are people’s enlightenment. Anuphudha and Asiti are follow-ups enlight.
But at one point, there is a group of monks. When they keep dropping the ego. because keep repeating the way of letting go. Abandon the ego, abandon the desire. To using Asupha to overcome desire. (Asupha : The unattractive state, considering one’s body and others to see it as unattractive) Because desire is Samuthai ( Samuthai**There is a cause of suffering.) One of The Four Noble Truths. To let go causes suffering and pain, which is attachment or desire. This is an important strategy in the teachings of the Buddha. When you’re practice to let go of your desire. By using Asupha or *Morananusati meditation. (*Means thinking of death as an emotion.) What happens is, that a number of monks are fed up with their lives. So they hired people to kill themselves. by using monk alms and robes to pay as wages There are many dead monks. floating in the river.
At that time, the Buddha isolate in a quiet place. The Buddha already knew that this would happen. Because of the previous actions of these monks. After the Buddha had left the isolate The preceptor or Asiti has reported the Buddha. There are a lot of monks who practice * Asupa kill themselves. (*means not beautiful, not good,” meaning that it is not admirable, ugly, or disgusting) Try to let go of Attavadupathana (self-confidence; ego), the cessation of craving is giving up, liberating, and detaching from craving. And, Try to master the first point. in one of the 4 noble truths of the path. Which appears in Dhammachakkapavattana Sutta. They are using the method of Anattalakkhaṇa Sutta, by letting go of your ego.
The Buddha said, “if you want to get out from this insanity. Insanity” That you have to hire people to kill yourself. Come to develop Anapanasati.
The Buddha commandment the Sikkhābot, bhikkhu forbid killing animals, man, and suicide. There will be an offense. There are many levels of offenses. So, the Buddha gave Anapanasati 16 bases. As I told you about the Pali language and the Buddha word. Being a Magadhi,(The Bihar language (pronounced mag-Kod) That I describe it at the beginning of today. Translated into Thai is… Often developed Anapanasati and made much of, Very effective, very beneficial.
Then the Buddha asked the question. How to do it? You make much of Annapanasati will cause *Satipaṭṭhāna. (*Satipaṭṭhāna* the Four Foundations of Mindfulness) You make much Satipaṭṭhāna will cause * Bojjhaṅgā.(* Bojjhaṅgā is the dharma that is the body of enlightenment*) Practice Anapanasati, stick to a single point. It will complete knowledge and liberation.
The Buddha asked : How do you do it so much? It’s very effective. It has great benefits And the Buddha himself replied: You can go to the forest, the base wood, or an empty house. Or it could be an empty house in the forest, whatever it is. It’s up to you. Make a resolution, Keep your body straight, As I always said to make your body straight. The spine is perpendicular to the floor. Most people will focus on the spine. Actually, the main focus is on the pelvis. It is the one that supports the spine. The base of the pelvis is in the butt cheeks.
Therefore, I will always tell those who come to practice that .First, sitting cross-legged and bend your body forward, then let the head touch down the floor. So, that the buttock’s cheeks are as open as possible to support your body weight. And that makes the pelvis perpendicular to the floor. When the pelvis is perpendicular to the floor, then the spine will be straight. If everything placing correctly. Characteristics of the six virtues will occur. The winds that are part of the body’s substance will push the spine that is the spiritual center. And run to the core of the brain.
That will make the bones stand upright Those who reach this point will have a lighter body, lighter mind. Sitting up straight without tension. Keep sitting will be like floating up from the *Asana (*seat) The longer you sit, the lighter you feel. You will be lighter and lighter! There are no pain and exhaustion left. If you do Anapanasti correctly. The Buddha confirms and said: “If done correctly, peace will come from the start.” Therefore, we will talk about Anapanasati in each verse and how the Buddha said it.
The first basic principle. Make a Resolution, Keep your body straight. Make a Resolution, Keep your body straight, fold the legs in. Then the Buddha said: maintaining mindfulness at the tip of the nose. You will notice that just this line. Where he said:
“*Parimukhang Sating Upatthapetva” (*Pali language)
This term is meaningful. How is it meaningful?
Thai Tripitaka, when they explain the term, they translate the words that are tied up in the commentary class. Therefore, we hear this sentence: “maintain consciousness only in front of us.” Familiar? “Maintain consciousness only in front of us.” Which front is it? Where is the front? Which area of the face? Or is it a general area? “Maintain consciousness only in front of us.” We have no idea which front/face? The whole head? Just the face? Forehead? Nose? Or a general area? Therefore, this creates a problem. But if we study a lot, we learn a lot.
You will know That *Phra Sariputra said: What does he say? (*The Buddha’s right-wing disciple One who excels in wisdom.)
Phra Sariputra said: “Nasikke wa muknimitte va” ( Pali language)
This phrase means he tries to confirm and pointing to the “Parimukaste” or “Mukka.” Mukka can translate as a face or as the way. But Phra Sariputra As if implied to say This doesn’t mean face. But translate as “the way.” The exit of breath That means Nasik. The Nasik means the nose. The tip of the nose is where the mindfulness is set. It was already fixed mindfulness at the tip of the nose. In this, it relates to tense. Which is a Petva that is the principle of the Pali language. The perfect tense, and it’s a passive voice. that has been already
Therefore, Practitioner If translating into easy Thai. Actually, I need to avoid using English, But I have to because speaking Thai. It’s hard to find people to understand. If have to say in Thai, How we say? “kra tu wāck jok” It is not “Kumma va jok” Does anyone understand? That’s why I need to speak another language for some people. Because there will be “Passive voices.” This is called the “Perfect tense.” It’s something that has already happened. The Buddha said: Having mindfulness at the tip of the nose. When placing right there. That will continue until the end of the process. It means that you are continuing to know at this only point. This is called “Perfect tense.” Be an active object. The nose has been consciously set. And you’re observing your inhaling and exhaling.
I repeat about preparation, 1.Keep your body upright, encircling your legs. Set your mindfulness on the tip of your nose. Not elsewhere, Not a general area, Not in the front of the face. Somewhere else translate like ” turn your face to *Krrmṭ̄hān. (*Krrmṭ̄hān=Meditation) “Turn your face to the Krrmṭ̄hān” Some they translate as “focus at the Anapanasati wind.” Which is not clear.
When I was practicing Anapanasati. I was confused. I am extremely confused because I am the Ignorant Temperament type. (Mohacarita) Quite an Ignorant Temperament type. (laughing)
Therefore, I have the feeling AAAAAA?? I need to find out. Where exactly is it? It definitely wasn’t in the front.
I might say from direct experience, after practicing until some certain point. There is a vision in meditation. A Master came to tell it. The Master said it’s right there, focus only on this point, It is the tip of the nose. This story is amazing. It might be a little *Utri. (*Utri=the greatest of human beings including the magical dharma with the success of meditation Successful paths and so on.) This kind of thing really exists. And it’s not like assuming that we think or create for ourselves. Because I have trouble believing things.
To proof of this vision. I have proved it over and over. Because I do not believe it. After listening to it, you might think that it’s illusory. You don’t have to believe it, but go try it if you’re doing it right. Not more than a few times of sitting. Your body will straighten up. 6 pairs of *Yugal will occur. (*Yugal: dharmas, defeating 12 defilements.) They are Light body, Light mind, Mind worthy of work, Body worthy of work, Mind straight, Body straight, And soft worthy of work both body and mind. Therefore, if you do this correctly. All this will happen. Time is up, and now we can only do 30-40%. I’ll take this opportunity to explain further. If anyone wants to continue listening. Please
What else did the Buddha say?
And this point is important.
Take a step back at ” Parimukhang Sating ” ( The area that has to know) Focusing on the tip of the nose, just the tip of the nose. We argued a lot later. Many institutions speak differently or in domestic or global. The next point is even worst, But I have to give you a little encouragement. It’s just 2 unclear points. They are mixed up. It’s like, if your first Buttons up are wrong, the next Buttons up wrong as well. All over the world.
The second point, The Buddha said: “Digang va assasanto, Digang assasamiti pachanati” “Dikhang wa passasanto, Dikhang passassamiti pachanati” (Pali language) “Rassang wa assasanto, rassang assasamiti pachanati” “Rassang wa passasanto, Rassang passasamiti pachanati” (Pali language) What does it mean? Simply translated to Thai, it is not what it really means. The Buddha said to know the length of the exhaled breath, and to know the length of the inhaled breath.
Here we go! At this point, What is the length? How is the length? If you don’t do the research. You might think, Oh, the length is from point A to B. That is called the length. Therefore, when the air is in. You are aware they start from the nose to the stomach. Right? Because this is called point A to B. This way is completely wrong!
Pha Sariputra explained that the length here means the length of duration. It does not mean the distance. The reference source is from, Patisambhidamagga (The Path of Discrimination), Visuddhimagga(The Path of Purity), and Vimuttimagga (The Path of Freedom) Therefore, This point is a huge deal. In Pali language called “Atdhana sankkhate” Considering the length of time. (Duration) At this point, people who never heard this before will be amazed. What is he talking about?
In the year of 2543 Thai (2000AD). When I was a monk on a pilgrimage at D̀āncĥāng. I’m at the Ukrit level. (*Ukrit* Practice like superb) In the world of those who count their breathing, It would be difficult to find someone like me. I count as it appears in * Visuddhimagga. (*The Path of Purity) 1-5/ 1-6 /1-7/ 1-8 /1-9/ 1-10 and go back to repeat. I am counting year after year. I am counting as long as I’m conscious. That means the only time I cannot count is when I’m sleeping. Because of this, I make a conclusion based on my direct experience. I reach peacefulness and calmness by counting. Most people will understand that, to reach the peaceful calmness in Anapanasati. You have to pray or count. I can reach this. I can even reach Ugkha-nimit and Patipak-nimit of Anapanasati. That means the state of expertise. Or the state of maintaining the meditation.
But I feel so amazing. Why do I practice Anapanasati and see the sun? And I cannot remove it. The image appears in the *manotavan as the sun. (*manotavan=anus, Anus is the heart)
So I go ask the monk with more years of experience. In the woods, it is hard to find the monk. So I ask him. He hardly speaks. He opens the book. I only remember the term Atthanasangkhate. He points to the book. Atthanasangkhate means the length of time. He is hardly speaking.
At that time, I am a very educated person and a bookworm. I read the book quite fast. The world teaches us to read a lot of books. I would say that in that time I read almost every Dharma book available in our country. In the year 2543 ( 2000 AD) There were almost no teachers left that I can study. I knew almost everything. I decided that this monk must be confused and doesn’t understand. What else could it be? When speaking about Anapanasati that you must know the length of time. Then the teachers in Thailand must have heard about this. I have studied all of them. This is Impossible! At that time, I wall away from him. And never approach him again. But 7 Years later, I realized that the monk was right.
What he is pointed out is right. Then I had a look at this method. How to know the length of time. (Duration) Actually, a state occurs at one point only. If we can catch up to that point. We can reach peace instantly. If you can capture that, that is the door of *Śūnyatā. *(that emptiness, of a loss, is not personally holding out as identities are not.) That is the door of Nirvana. As the Buddha said, Anapanasati if you practice it correctly. You will be calmed immediately. The Buddha compared it to the rain that falls in the dry season. That makes the driest soil that turned to dust, then wet instantly. Anapanasati, if done correctly, will immediately calm you down.
Listen to this as an example, in Patisambhidamagga. Phra Sariputra has his own dhamma retreat. He is the producer and composer of*Anapanastiktha.* (Anapana speech) That appears in Patisambhidamagga. He composes to teaching his student. Do not forget that, Phra Sariputra is still in the period that the Buddha is still alive. Therefore, this formula, this scripture, must pass through the eyes and ears of the Buddha. Answer the questions.
A disciple asked Phra Sariputra: Lord Sariputra As soon as I performed the Anapanasati, as soon as I sat down, Piti has come. *Piti ( Pali: means contentment) It means Pharaṇāpītī, the joy bursting with a feeling of coldness lingering throughout the whole body As if a dam full of water. Does not mean the above 4 joys. ( They are 5 kinds of Piti) Piti in the last stage is Pharaṇāpītī.
As if a dam full of water, the joy bursting with a feeling of coldness lingering throughout the whole body, There is no single part of the body, that doesn’t sense this Pharaṇāpītī. This is Pharaṇāpītī. So, as soon as this monk sits, he reaches the Pharaṇāpītī. Don’t forget, If you can recite the Anapanasati formula. In number 5, You have to look Piti.
Then that monk asked Phra Sariputra,
I must know Piti and know at the tip of the nose only? Or go to know the length at the beginning of starting?
Phra Sariputra replied: Please start and follow the order as the Buddha has described. All these verses, Oh!!!!! Phra Sariputra is intelligent. He has composed 200 precepts. In many indications. This is called the important point. It appears in every step at Patisambhidamagga.
Therefore, anywho is going to be *Anuphutha or walk in this path. (*disciple of the Buddha who has enlightened accordingly.) following the step of Anuphutha, or following the Buddha step in Anapanastiktha. We need to be aware and perceive. That the only point is at the tip of the nose. This precept doesn’t just refer to the text information in the book. You must go and practice. That the only point to be aware of is the tip of the nose. To know in and out. To know the length at the same time. How to do all that. Practice until you become proficient. It won’t be difficult at all.
From my own experience, I have described Anapanasati. I ask people to try this method. Out of maybe 100 people. There will be only some people who understand this. Only this point, and I do not mention another point. Only know the tip of the nose, to know in and out, and the length of time.
Only 10% of the people understand this. And of that 10%, there will be only 3% who believe it and try it out. This is from personal experience. I question. What is this come from? To lead to the cause. How can I explain to the new generation? If I have more opportunities. How can I make them understand? I consulted a monk who spoke the same language as me. He knows the commentary. He knows the length of time. And In this world, They are a few people who know this. He said he doesn’t mention it. When he has to talk about Anapanasati, he will use a different approach. He does not want to talk about it because it ends up in arguments. It will create conflicts and lead to division. Except for those, who know about this a little bit, who have heard about it. Then you can go to them, and ask them, they will explain it to you. Why is it like that? Because we have to go through distorted knowledge.I am not affronted or having an attitude of that knowledge.
But when people explain or when people are perceived to have this knowledge. In the environment of Buddhist society and diocese. They know only this. They are really limited in this knowledge. As I said, the person who speaks in the term Atthanasangkhate They must understand the Pali language. And not read in Thai. You have to read in the Pali language and translate it to the Thai language. Then you understand what I’m talking about. You have to do this first. So, it’s no surprise that in the diocese, no one talks about this.
In this country, there are only a few people who preach about Anapanasati 16 bases. One of them is Prayut Payutto (Special Professor.) The next person, Who has already passed away is Buddhadasa Bhikkhu (writer of Human guide.) Another person who is direct and absolutely clear. That is Krom Luang Wachirayan Sangwon (His Holiness the Patriarch) I only met these 3 people. During my study period from 2536-2551 (1993-2008)
After that, I announce this on the Pantip website in 2551(2008) Many people are now aware of this info and are learning along. I believe that there are many people in this country. Who knows about this now. And there will be more and more people who know about this. But what are we going to do about the people who have this knowledge, but don’t believe it. Not only don’t they believe it. But they are offended by it, too. If you are offended by this, you have been insulted by the purity of dharma. And you have insulted the most important thing in the world.
So, what can we do about this? We must be able to explain this by referring to the source. How did the Buddha say it? How did Pha Sariputra explain it? What does Visuddhimagga say? What does Vimuttimagga say? Then you can take as automatically info. Until you take the new era books to come in for comparison.
As I said, I do not affront and denigrate that knowledge. As I said before, 150 years ago. We weren’t able to talk about this. Because of the people who will say this. They must be national level only. They must know these 3 languages, Pali, Thai, and Khmer. Then they can understand it all. And going back to 200 years ago, the middle Ayutthaya period, We were fighting wars all the time. We didn’t have time for studying, and how many Tipitaka did we have in Thailand at that time? Therefore, we can look back. If you were born at that time. There are impossible that we can hear anything like this. What I’m saying is it has changed in the last 1000 years, after the Buddha nirvana.
How do I know this? Because it appeared in Vimuttimagga around 950 AD. He referred to counting, to count the breathing, which cannot be counted. Because to practice Anapanasati meditation. ‘You do without reciting or wording in mind. The method is to know only the tip of the nose. Know that It’s exhaling or inhale. Know that at the time out and in, and know like the length of time. (Duration) An Example for comparison from Vimuttimagga.They say: It’s like a gatekeeper. It’s not a gatekeeper’s duty to track who goes in and out of the city. But the gatekeeper knows who gets in. He knows how long they stay in. Whoever gets out of the gate. He knows how long they stay out. The feeling of knowing these lengths is called *Brikrrm in Anapanasati. There are no letters or words in mind. (*Brikrrm=counting/memorize/recite) You can notice, if anyone has tried to practice, they will know in these 3 ways.
1.Know only at the tip of the nose.
2.know in and out.
3.Know the length of time.
….Know all in one moment…
How and why?
Because After you set mindfulness at the tip of your nose. To be aware of in and out. They occur one at a time. It’s not in and out at the same time. Therefore, they call in and out 1 on 1. In and out, no letters or words in mind. You’re just aware they’re there. It’s not like saying the word innnnnnnn or outtttttttttt in your mind. And at the same time, You‘re aware of the length of time as well. At that moment, We’re aware of all three things. This is how you start the Anapanasati meditation. Who can do that? You will approach peace right the way. This is the core of Anapanasati in the first steps. Like, the first button. That you have to learn and practice this. Like I said if you do this correctly. You will experience peace right away.
I have one example, there was a lady who became a close friend of mine, she could never find peace before. She joined me in practicing Anapanasati. She was young and had a business that made her full of debt. When she came to study the Buddhist doctrine. She was 24 years old. She had a debt of almost 10 million (Baht). She has been through suffering in life. She was very interested in the Buddha doctrine and took it very seriously. She saw the value of the Buddha doctrine. She said she has been going to many meditation retreats, but never experienced peace. Until she had turned to pray to find peace in prayer.
So, I told her to come and try it. Come and join the training course. From day one, she experienced peacefulness immediately. The longer she sat, the more she found it to be lighter and lighter. She sat over One hour and a half that day. She never thought she could sit this long. Because normally when she sits for 15 minutes. She’s already in pain and starts to suffer. 15 to 20 minutes. She’s already in pain and suffering.
Today, she is one of the few people who understand the length of time (Duration) Her face is so radiant and bright. She was already pretty, now even prettier. The question is. Why is she radiant and bright? Because 6 pairs of *Yugal dharmas had occurred in her mind. (*defeating 12 defilements) Pharaṇāpītī enters every molecule. The important thing is. The oxygen entering the body. It is the oxygen that consists of merit. And, the poisonous blood didn’t show up on her face. There is no showing of acne or blemishes. There is only brightness. Which is just a few hours of study and practice.
Question? What are we talking about? We only talk about 2 main points. The Anapanasati has 16 bases. So, the question is, what about the rest of the bases?
The other teachers, do they talk about this?
There are some, but it’s not really directed to the point. I would say, let’s focus on these two main points first. Length! The normal breathing at one point. That is a length.
How did Buddhadasa Bhikkhu teach? I’ve not affronted him at all. I admire him in many aspects. But about Anapanasati, now we’re going to find out which part is correct, and which part is incorrect. Please, let it be free from affront, free from negative thoughts, and free from leading to the negative way.
How the * Buddhadasa Bhikkhu teach? Take a long breath and study it. (* The name of the Thai monk) If it’s short breath, how do you do it? If it’s short, it’s caused by anger. You have to observe it. And make it short.
It’s not like that at all. If you guys are going to do it. When you breathe normally, You don’t control your breathing. This stage of Anapanasati calls intellectual nouns. (Intellectual nouns refer to the knowledge that distinguishes the names and forms) They are intellectual nouns ever since you begin. You don’t control your breathing with the mind. They are no breathing operators as a person. The strange thing about breathing is that our respiratory system consists of independent muscles. It works by itself. Do not force the breath. In other words, don’t try to control your breath with your mind. And be aware of the length of the breath. Are they long or short? It’s up to your body’s own natural breathing pattern.
Do not force the breath. Don’t try to control your breathing with the mind. Follow this. When you keep observing this normal breathing. Then breathing will turn into a short breath. Mark my words, if you practice this way, after just a few sessions. A short breath will occur.
And when the short breaths occur, you will never have experienced these kinds of short breaths before in your entire life. The short breath is like a second. You might feel confused. How is this possible? I challenge you. The short breaths, they’re not caused by you controlling them. It’s short by itself. It’s because of the peace of mind. What do we do next? Just observe the length of that short breath. (Length of time/Duration)
The peaceful mind consists of powerful meditation. It must rely on s̄ti and s̄ạmpchạỵỵa. (consciousness) Translated in Thai. Sa-ti means mindfulness. S̄tis̄ạmpchạỵỵa mean awareness with prudence all over your body. When you are at the strong stage. You will be able to see that shortness and subtlety. There will be able to see that shortness and subtlety. That shortness of breath and lightness.
According to the Pali language and to refer to Pha Sariputra, Pra Sariputra said: like darning with fine thread . Think about the fine cloth. They are so delicate and high quality like silk. Finely woven or finely woven gold cloth. Question? If we’re going to darn this kind of fine fabric. Shun=darning the cloth that has a hole. To fix it as close to the original as possible. Requiring a small needle and a small thread to shun(darning) that fine cloth. Pra Sariputra made the same comparison. What does he mean?
At that time, you know that short breath. Based on experience, when people experience this short breath They stop focusing on that short breath. They don’t know the length of that short breath. They dropped out of their focusing. Because they’re amazed. It’s this short.?
So, to the people who will practice this, when you experience the short breath, always go back to the main function. Observe the length of that short breath. (Duration) When you can do this. The consciousness that we wish. They will run into the s̄ạmpchạỵỵa(sensibility), which is wisdom. Consciousness is the support and a patron. s̄ạmpchạỵỵa, it means awareness or knowing your whole body at the same time. The word Awareness, or knowing your whole body at the same time, has more implications. s̄ạmpchạỵỵa is the wisdom and knower. It is a target.
The word know all over at the same time. (Awareness) In point no.3 of Anapanasati.
What does the Buddha say? Aware of the whole body (Experiencing the entire) “Sabbhakaya patisangvati ” Aware of the whole body will breathe out. Experiencing the entire (breath) body, I breathe out. Experiencing the entire (breath) body, I breathe in. Continually knowing the short breath with concentration. That will make the awareness so powerful. This will lead you to know the entire body.
Stay focus at the tip of the nose. But experiencing the entire body. At this point, who is not in this stage yet. You can perceive the info. Let it sink in. If you did not arrive at this stage yet. You can keep practicing. When arrived at this stage. You can ask a question about it. If you’re going on this journey. People to answer questions like this are rare in this world.
The expert teacher that I can see. To answering about this. Phra Ajahn Pha Ok Toyasayadaw, Ajahn Mahakammatthanajriya at Mon state. (Mon is one of the states located in the south of Myanmar) Next is Somdet Phra Nyanasamvara Patriarch Sakolmahasangkhaparinayok. He has passed away. In Thailand, I know no one else. Another person I know. He closes himself off. He doesn’t preach or answers questions. These are all I know. So, I take this opportunity to make merit. If anyone wants to know, ask. Or contact me via Line to ask.
Continue, Fully aware of the whole body “Sabbhakaya patisangvati ” (Pali language) When focusing on the breath, be aware of the whole body. The breath at this time is very short and equanimous. The mind enters a state of equanimity with strength. When enters the state of equanimity and you let go of the body. It is the Four Noble Truths. The first one is seeing suffering. Verse 2. Abandoning desire, passion affiliation and enjoyment. It means hold on to enjoyment. When you hold on to enjoyment, You are stuck in that situation. That will clear away when the equanimity breath occurs. Or fine breath. There is a contaminated state of Pharaṇāpītī.
After knowing what will happen next. “Passambhayang kaya sangkharang” (Pali Language) The body will be calm and suspended. Let’s imagine. What if our body does not have a sensory perception of touch. What will happen? Try to guess in your mind. I’ll give you an answer.
What happens is the breathing stops, and We cannot catch our breath and cannot feel our bodies. Alright! The body is light, and hard to sense it. I strongly believe that many of you are in this room have experienced the feeling your body is gone that you couldn’t sense them anymore. You have arrived at “Passambhayang kaya” (Pali language) But, the problem is, you’re unable to get back like that again. You have no idea how you got there. Did you arrive by fluke or accident?
But if you do according to Anapanasati 16 bases. You will be able to get in as you wish. And that is the cause to see the mind. And “Rup Nam Pri Cheth ỵāṇ” (Pali language) ( *Wisdom determines, considers, knows how to distinguish forms and names.) And, this is the causeway to get into *Chula Sotaban (*Chula Sotaban: The person enters the stream of Nirvana.) Or It’s the way to ensure that, You will not go to hell in your next life.
Why? Because you know the cause of the form and the name. (Intellectual nouns refer to the knowledge that distinguishes the names and forms) You have clearly seen that names and forms are distinguished. How did you know that? You knew it when your body was calm and suspended. When the body is calm and suspend. They will have *Wethnā(Feeling, Sensation) and mind. And then remain *Dharmarom. (*The last section of Anapanasati) (*Its 4 sections/ each section is 4 verses=16 bases.)
Therefore, the order of the path to follow is the study of the *5 Khans. (*The Five Aggregates) By the method of the Noble Truth 4, to use the breath as transportation.
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What is Anapanasati or a breathing meditation as you may have never known before.
Re: What is Anapanasati or a breathing meditation as you may have never known before.
How does the Noble Truth 4 work?
By seeing the body is the suffering. And the breath is the suffering too. In our body is suffering right! The Buddha said: to know the suffering And now we know the breath. The Buddha said: to let go the passion. They are 2 types. 1. Chanda (pleasure) 2. Raka (lust). It is enjoyment and attachment. When the breath is in the equanimity stage, the breath will wash away enjoyment and attachment. That means Chanda (pleasure) and Raka (lust), both of which are an abbreviation of passion. At this point, the breath is killing *Samutai. (*Passion) We are doing Noble Truths path in article no.2. By using the breath as the transportation. Did you see that the breaths are The Four Noble Truths? . Anapanasati is practicing the way of The Four Noble Truths.
So right now, we are at point no.4 of Anapanasati. After, you’re going through point no.4. Your body was light. In the next stage, you will meet Wethnā (Piti Feeling, Sensation) When you find joy (Piti), experience the Piti as a fine breath. There’s no attachment and enjoyment involved.
Existing by the power of the equanimous breath. Because they go calm down *Ni -won. (Pali language) * (Barrier that prevents the attainment of good deeds) At that moment, the mind is in a neutral state. They are consistent with equanimity. More or less its doesn’t matter. But there is enough to be used. Can use them to wash out the passion, The feeling that stuck with attachment, enjoyment. Keep washing the feeling as Piti, *Suk (*enjoyment). Until reaching the sedimentation of mind. A Mental formation floats up in your mind. A story that we have already forgotten, but they are important in our life. Or a story that we really suppress and hide deep in our mind. They stay under the bowels of mind. It pops up.
Know them all.
How? You only know all of that has occurred. But do not get involved in the story that pops up. Because by human nature. When the story is found. They will run inside the story and continue to think. like “why didn’t I do something then?” “I should fix it like this” “Oh! so sad, I feel want to go back in time.” This is the enjoyment and attachment I mentioned.
How is it in the commentary said? What does Pha Sariputra said ? To observe the configuration of the story only. Not to experience the story. Then, observe the breath. That’s all. This is the cause. When you keep observing and let go. This is wisdom. The consciousness that we have practiced since that short breath. They not only experience the entire body, now they experience their entire mind too. They know the whole thing, not only the story detail. Knowing with breathing, and let go. Because this stage is fine breathing. Let go of what? To let go of the attachment and enjoyment. In other words, let go of your desire automatically. Because the equanimous breath exists. They are not contaminated with *Ni -won (Pali language) *(Barrier that prevents the attainment of good deeds) Hardly any Ni-won or No Ni-won at all.
When you observe the breathing, And the mental formation is floating up in your mind. Observe the configuration of the story only. Don’t experience the story detail. It will be calmed and suppressed. It would be the same as when the body was calm and suppressed. We are removing the shell of the *Khan 5. (It means part of form and name that are divided into 5 groups) We are learning Khan 5, the 4 noble truth, Anapanasati, and Paticasamupbat. Do you see how amazing Anapanasati is?
When we observe the fine breath and that short breath. When the body is calmed and suppressed. How does Phra Sariputra comparison? We are talking about the body stage. When the body calmed and suppressed. How do we know to sense our own breath? A disciple came to ask Phra Sariputra. Right now, we are at the very essence of the story. I’m almost done. What I’m going to say is that there’s a keyword. That can be traced to research. Called the breath *Kangsadan. (Moon-shaped bell or Bat-shaped bell)
What is the Kangsadan breath?
A monk came to ask Phra Sariputra. I’m practicing Anapanasati, and I stopped breathing. What can I do? The breath disappeared. As I told you when the body is so light, you cannot sense the breath. Because the breath is the body. Because to feel the breath, you have to sense the nasal cavity. At that point, you have no breath and body to sense it.
How can we know our breath?
Phra Sariputra said: Stay aware of the tip of the nose. The breath will appear. If the mind is elaborate. They will appear in the form of the Kangsadarn. Kangsadanlooks like a bell. Burmese’s bell. The flat bell (bat-shaped/some is moon shape) It’s made from bronze material. Using the stick to hit it. When you hit it. The sound like keng keng keng….ke….ke……k…….k…… After you hit the bell will have resonance.
Pha Sariputra: Even though there is no breath. But there is a memory of breath. Translate to Thai is: You can remembrance around there is used to breathe. Pay attention there. The next question is? How could that be? The monk who enter *Samabat, C̣hān 4, Nirodhasamabat, (*All, high level of meditation) How Do those monks enter without a breath?
How you enter such a high level by Anapanasati? Pha Sariputra said: Rely on the Kangsadan breath as a means of transporting.
I would say this is when you reach Nirvana. You get there with Kangsadan breath as transportation. Therefore, this is an important word. Kangsadan breathes or Condition of the Kangsadan breath. In the boundary, while the body is disappearing. And we don’t feel the breath.
There is a contract of remembrance which means that you’re still breathing. If you recall, that is the power of mindfulness. You are not far from Nirvana at all. You are not far from the 4 Noble Truths. in practice.
You are not far from Paticca-samuppada. in practice. You are not far from the true Dharma. You are not far from the Buddha. The Buddha is very close to you.
I’m trying to say. To do that is to see the Noble Truth. To do that is to see the Buddha. To do that is to see the true Dharma. Why is it like that? Because at that point, You’re at the first step of separation between body and mind. Separation in a Clearly! This appears in the Patisambhidamagga (Path of Discrimination) It is called “Egodhibhava”, or the state in which the Singular Dharma arises. Compare it to a goldsmith. The piston is doing its job. It’s pumping. That means the respiratory system is continually breathing. The goldsmith man is blowing on the workpiece, which is clearly separated work. Without a person’s interaction.
This condition occurs automatically by the elements. They are not as Self, Person, We, or Them. This is accessing the core foundations of mindfulness and Vipassana in the future. Because it will lead to seeing the impermanence of Khan5. After that, when you see the mind. And you know the shape of the story without detail. While being aware of your fine breath. The mind will be calm and suppressed.
Translated into Thai, the distraction is calmed by the defining symptoms of knowing. What does defining mean? To the definition of knowing the shape of the distraction. (Not detail) This makes you calm and suspend.
What’s next is to stay aware of the calm and suspend. “Citta sankhara patisangvati. Assasissamiti sikkhati “Citta sankhara patisangvati. Passasissamiti sikkhati” (Pali langaue about mental state in Anapanasati at 7 bases) Sorry, Sikkhati Not Pachanati. But when knowing is call Pachanati. This for some people who know the Pali language. Sikkhati is the element of the future. Pachanati is the element of the present. Be present Dharma. Like, when something does not arrive. It will arrive in the future. It is called going to in English. It’s different from “Will.”
When you are in a calm and suspend state. What will happen? What is left? In this stage, you do not feel the body. We have removed the body. The pain is gone too. When you stay aware of the equanimous breath, The mind will calm and suspend. Calmness is defined by knowing. What else do you have left? The only thing left is the mind. That is called who sees the mind. That is who has the dharma Ek* arising. (*one /the mind that is power/The right consciousness ) That is who has access to the *names and forms stage. (*Intellectual nouns refer to the knowledge that distinguishes the names and forms.) One more step, you will be out of hell in the next life. Because whenever you know the cause, and the factor of the names and forms. You know the cause and the factor of the names and forms. That is guarantees that you won’t have to go to hell.
So, do you see the value of Anapanasati? It’s not out of reach. What matters is if you’re doing it correctly? Are you doing it well? And continuously? Invest with your whole life? This means when you listen to this. You have to reduce your ego. Do not accept right away or believe right away. Analyze what is this person is talking about. Give it a try when you get the chance. Let me tell you. It’s hard to find someone who can answer this. Many people listened to me in 2550-2551. (2007-2008) And, they always go to ask the monk afterward. And the monk became perplexed.
What are you talking about? Impossible! Even *Mahathera around the world still do not know about this. (*great monk/Whoever is wise, and Elder/ A senior monk) A lot of them don’t know. I know only 3 people in the world who know about this. That person is. His Holiness the Patriarch Krom Luang Wachiranyanasamvara. Who taught me *krrmṭ̄hān. (*Meditation) Since October 2536 (1993) Since then, my eyes have been opened. He taught the noble truths in such detail Because He is truly knowledgeable. He wrote a book called “How to practice mindfulness.” I regularly hand out this book.
The next person is. Phra Ajahn Pha Ok Toyasayadaw, in Myanmar. After all, to mark this as an example, that this is so hard to understand. Phra Ajahn Pha Ok. They call him U Ajinna. (U meaning Monk) Ajinna is his name. He is Ajahn Mahakammatthanajriya. The greatest in Myanmar. And is a Buddhist monk from the forest monk line. He is a monk in the Mon sect. Who is very strict in discipline. I went to see him in Myanmar. At that time, I never thought that he would come to Thailand. In the end, he came to Thailand. In those days, traveling to meet him was very difficult. Is the discipline he maintains consistent with the Tripitaka, or according to the Buddha’s teachings?
I believe maybe 1 or 2 percent of the monks maintain the discipline according to the Buddha’s teachings. I can say this. Because I have graduated from Vinaya Pitaka for 2 rounds. ( Discipline / Vinaya Texts) I was looking for a teacher who has discipline before, or during when I was practicing meditation. 20 years ago. I knew the *Alacchi were all over the city. (* Monks who often misbehave and violate the discipline etc.)
The *Lacchi monk is rare. (*Who is ashamed of the discipline of a priest etc.) And He was a Lacchi monk. That was amazed me. I always knew that Myanmar was less disciplined than Thailand. The Burma monk was less disciplined than Theravada. (In Thai monk) But when I was there. They are very disciplined. And the second amazing thing is the teaching method. Teaching Anapanasati by U Ajinna. He teaches commentary by “length of time.” (Duration) He is elderly, about 85 years old, and not healthy. And I listened to the teachings of his disciples in English. Or another language that translates to English. In English, he used the word”Duration,” To convey the “length of time” at the tip of the nose. But his disciples, at the teacher’s level, They don’t teach that way. But there was a nun in China. After translating to English. She taught the way U Ajinna taught. Exactly, everything that he is teaching. I ask myself, how did this happen?
A teacher who was commissioned after Ajarn U Ajinna. And had to take care of over three thousand people in the Mon state of Myanmar. The teaching is not the same way. How do they teach the length of time? Do you know? Teach to look at the length of time. Like, the left nostril is long, the right nostril is short. Which is severely wrong. I’d say it’s a parable. After you have tried, some of you here have reached certain Dharma states. Because We are talking about this in the Line application for 2 years. Some can access a clear state, and some are scholars of both Pariyatit Dharma and Pali. That can be a good force. And, of course, they have to be great in England. I really hope that You will translate Patisambhidamagga, Anapanaktha into English. Congratulations in advance!
However. At the level of seeing the mind, and what can we do next?
As we sense that, we are out of the body. Our body was so light. And went to see the *Vedana. (*physical pain, mental pain) Then, keep knowing Vedana with the equanimity breath, Until the mental formations are discovered, then the mental formations get calm and suppressed. This is called seeing the mind. When you see the mind, know the mind with the fine breath. Do not involve the mental formations that have been created. It might go backward to be rough again. Meaning they go back to see mental formations again. Because it is impermanent.
Just know them. After mental formations, they calm and suspend. They will be only the mind left. Keep sensing the mind by the fine breath. What will happen? “Abhipapamotyang cittam assasissamiti sikkhati passasissamiti sikkhati” ( Pali language). (Anapanasati 10 bases) The breath is the lead to see the greatest exaltation of the mind.
What is the difference between greatest exultation and Piti and happiness?
Joy and happiness at the beginning of the section. It is still attached to the body. Piti 1/2/3/4/5 right! The fifth one is like a dam full of water. (Pharaṇāpītī) Meaning: like your body is immersed in water. The fact that you can feel as if your body is under cool water. That means you are still attached to the body. But, the state of “Abhipapamotyang cittam” (Pali language) At this point, there is only the mind. This great exaltation of mind will enter the * Bojjhaṅgā. (*The Dharma Factors for enlightenment They are 7 of them) It’s about *Passatthi. (* the state of Wisdom will teach you that the joyful passing is impermanent) It’s about Dharma that will occur only to the mind.
Abhipapamotyang cittam is knowing by the Kangsadan breath. The states of the Kangsadan breath, it’s only in the breath, the body not involved. It has no rough body It has no body shape but the mind. Stay aware of that breath. You will enter Samādahaṃ (Pali language) Samādahaṃ means calm and suspend. The nature of the mind when it’s happy, It will enter peace and suspend. That is the highest level of meditation in religion, Which is called Animitajeto Meditation.
In this state, all the knowledge and knower will run through the mind. It calls Vipassanu of passion will run in. For example, great knowledge will run in. As I said, When consciousness is strong. When it knows the whole body, the whole mind as well. This strong consciousness will know the whole mind and *Yana at the same time. (*Yana is a name for wisdom. There are many levels of wisdom) The incoming knowledge came from all over the universe. In this state, if your *Sila is not good enough, during this time you might be insane. (*Sila: is a basic practice in Buddhism to control physical and verbal behavior to be in goodness) You can be insane by fine-grained passion. Insanity by *Kuson. (*merit, charity, good, a past good deed, fortune, luck, virtue.) and get lost in the path of practice But if you are wise and believe in the purity dharma. Keep walking in the *MaggcaPathipada path. (*There is a way of abandoning lust, hatred, and delusion) (*Noble Eightfold Path) Keep the Buddhist Precepts. And those precepts must be so good as to satisfy the Buddhist saint. That is called Ariyakanthasil. You have all 4 organic prayers. You have *Jatuparisudhisila. (*Morality is the four things that purify) All this will protect you And help you get over the Vipaasanu passion.
You may have come to see the Buddha. You might come across something as strange as you’ve never seen before in that period. How do you do it? Are you addicted to a skillful mind? If not addicted. The intelligence works. Keep knowing with the fine breath, and let go of things. It’s no Attached, Pleasurable, and Craving. Let go of everything with the fine breath. Your duty is only knowing, Knowing and letting go through the equanimous breath.
You will enter the new level Called *”Vimo Cayang Cittam” (Pali) (*Release your mind level at Anapanasati 12 bases) Release your mind. They’re not yours. In this state, it is not the thought process but comes from the knower. That you are attaching or fascinated or not. Come back to that breath to clean up everything. Are you addicted to it? Because the mind is quite miraculous in this state. You may see the Buddha. Right there, You’re not an ordinary person anymore. Because you have approached the Buddha. Will you be hooked on this stage? If you say you’re not an ordinary person And you are a magician. You have been fooled !! You will follow the evil passion way. You will turn to be a fake clairvoyant.
But if you’re calm and suspend and come back to the breath. Let go of that passion. You know the cause of Samutai. (*Samutai is the cause of suffering) You know the suffering in the form of processing noble truth 4. instantly and back to the breath. Vipassanu-passion can’t do anything to you. You have entered the liberating mind. To liberating the mind, it’s not attachment to the mind. What does that mean? It means you release the attachments in a wonderful, bizarre way. It is entering another layer of knowing that “Let oneself on”” ( Liberating the mind), breathe out There is no *consonant, but it is knowing. (*Mean: No praying in mind/No thoughts as in wording) At that time, you cannot think of anything, no consonants, still can’t figure it out. Because the words are lacking and gone. Therefore, what I am saying here is a representation of that state. When you keep knowing that the true Dharma will appear in your mind. It is called *Dhammanupassana Satipatthana. (*One of the Four Foundations of Satipatthana) That means seeing impermanence. Anijjanupasri Assasissamiti sikkhati Anijjanupasri Passasissamiti sikkahati ( Pali language, Anapanasati 13 bases)
What does the Buddha say about this? The Buddha says: seeing impermanence. Since the five aggregates of the body are impermanent, there is extinction. The sensations are extinguished. The mind in this state is liberated, after clinging to everything that’s miserable. Even clinging to the breath, clinging to the noble truth, all suffering, and clinging to even the Buddha was suffering. Therefore, it is to see impermanence. Those who are powerful in practice. The *Commentary said ( *Pali: Atthakatha) is a book, that collects explanations of the Pali Tripitaka. If there is a lot of strength in this state. The equanimity in the breath or the Kangsadan breath will help you continually know the spirit.
Let me underline here. The Buddha called this, Anijananupassi which is Anu-Pasana. Anu-Passi: It means who has introspection. Anu-Pasana means who has introspection. Which means who has constant knowledge. Translate to Thai: Keep following and know the state of impermanence.
But if you read the word “following” in Thai. They are 2 meaning of “follow.” 1. following: as your walking. 2. following: as to continue.
In English, you say the following or continue? Which one do you use?
Here follow Anu-Passi means to follow=continue. It is not mean: follow as walking. Because the term follow as walking, That’s emotion-related to either the past or the future. You are not present at all. Anupasi, if you know it, you will know that continuity. The continuation of the impermanence. And keep knowing the impermanence state with the equanimity breath or the Kangsadan breath.
The *Commentary said (*Pali: Atthakatha) is a book that collects explanations of the Pali Tripitaka. If the breath is rough again, you should return to the base. That is, go back to the base first, don’t fight, stop fighting. If the breath is getting rough, it means seeing the body again. This is falling backward level by the level. It’s not suddenly backward as *Woooop ! (*just example as the sound) If that happens, It means you’re not an expert at this state yet. You will move backward level by level. Firstly, mental formations will appear. It means your breath is getting rough. It’s not equanimity breath or the Kangsadan breath anymore. It means the mindfulness is weak.
So, go back to the basics. To observe the long breath at the beginning again. Observing if it’s long or short breaths from the beginning again. Until there is strength. It’s like, you give a horse a break. Let them eat the grass, bathe. Then come back outside the camp again to fight again. Anijanupassi, when your breath is so fine and delicate, it’s like the Kangsadan breath. At this point. There is a release or let go of things constantly. They are strong power enough. That will cause a state of loosening *Rākha. (*sensuality, desire, eroticism, passion, desire, libido)
When loosening is involved, You will see this as nonsense. It loosens on its own. It is not thinking or analyzing. It’s not a consonant chapter or a word from mental formations, but it is a dharma state itself. That is absolute* Dharmarom). (*an emotion that the mind knows or arises from the mind) Determine this knowledge with a great degree. A fading appears,and knowing that fading, they will extinguish clinging. “Nirothanupassi Assasissamiti Sikkhati” “Nirothanupasri Passasissamiti sikkhati” (Pali language, Anapanasati 15 bases.) Buddha said: when you’re aware of the extinguishing of clinging, you will continue to experience the extinguishing of clinging. When the clinging is extinguished. What will happen when there’s nothing left? There is nothing left. What will happen? The mind and the body that we have trained will unite as Dharma. The Dharma enters the liberation of all kinds of nature. Wow! that is such a beautiful line.
But I translate it to Thai from the Commentary book. It translates like: “Sailing towards Nirvana.” It means: Shake off. What does Shake off in this term mean? It means Symptoms that the true dharma appears. The mind has been born and extinguished for a long period of time like *Asongkhai Kub. (*Asongkhai Kub: Innumerable /Countless) And suddenly, it stops and turns off. What is it? It is the cessation of the body, Vedana (feeling), mind, and dharma.
It is the cessation *Upthi. (*defilements, entanglement, cause of the cycle of birth, the five aggregates of the body.) This is called the melting into the original nature, or peacefulness or nirvana. Like, when you reach the shore. You drop a boat. No one keeps carrying the boat with them.
Therefore, the shake-off means. Letting go of your knowledge, and let go of everything completely. Nothing is left.
As the Buddha said,”Patinissakkanupassi Assasissamiti Sikkhati” “Patinissakkanupassi Passasissamiti Sikkhati”(Pali langauge, Anapanasati 16 bases) The sequentially 1-16 like this.
Finally, I would like to reiterate that the Anapanasati that the Buddha said is just this. The Buddha said or teach: Most is absolute Anapanasati only. It is not mixed with anything else. At last, I believe that all of you have questions. I can handle any questions, and I don’t have any attitude that leads to conflict. I do not avoid conflict.
Therefore, over the past ten years. I do not avoid talking about it. Because I see this as my life’s job. This is a job that tells the world what the Buddha was saying in his practice? The Buddha gave the following conclusions: “Ewang Phawita Kho Bhikkwe Anapanasati, “Ewang Phahulikata Mahappala Hoti Mahanissa Iti ” (Pali language) *Ewang in this way. Now question time. (* Ewang=The End / The way of giving the end of the speech)
Transcript from
Anapanasati 16 stages in fact !!!![Breath Meditation] with English subtitle
Contact us: https://line.me/ti/p/OWiyZ8APVV
Youtube: https://www.youtube.com/@aero.1
By seeing the body is the suffering. And the breath is the suffering too. In our body is suffering right! The Buddha said: to know the suffering And now we know the breath. The Buddha said: to let go the passion. They are 2 types. 1. Chanda (pleasure) 2. Raka (lust). It is enjoyment and attachment. When the breath is in the equanimity stage, the breath will wash away enjoyment and attachment. That means Chanda (pleasure) and Raka (lust), both of which are an abbreviation of passion. At this point, the breath is killing *Samutai. (*Passion) We are doing Noble Truths path in article no.2. By using the breath as the transportation. Did you see that the breaths are The Four Noble Truths? . Anapanasati is practicing the way of The Four Noble Truths.
So right now, we are at point no.4 of Anapanasati. After, you’re going through point no.4. Your body was light. In the next stage, you will meet Wethnā (Piti Feeling, Sensation) When you find joy (Piti), experience the Piti as a fine breath. There’s no attachment and enjoyment involved.
Existing by the power of the equanimous breath. Because they go calm down *Ni -won. (Pali language) * (Barrier that prevents the attainment of good deeds) At that moment, the mind is in a neutral state. They are consistent with equanimity. More or less its doesn’t matter. But there is enough to be used. Can use them to wash out the passion, The feeling that stuck with attachment, enjoyment. Keep washing the feeling as Piti, *Suk (*enjoyment). Until reaching the sedimentation of mind. A Mental formation floats up in your mind. A story that we have already forgotten, but they are important in our life. Or a story that we really suppress and hide deep in our mind. They stay under the bowels of mind. It pops up.
Know them all.
How? You only know all of that has occurred. But do not get involved in the story that pops up. Because by human nature. When the story is found. They will run inside the story and continue to think. like “why didn’t I do something then?” “I should fix it like this” “Oh! so sad, I feel want to go back in time.” This is the enjoyment and attachment I mentioned.
How is it in the commentary said? What does Pha Sariputra said ? To observe the configuration of the story only. Not to experience the story. Then, observe the breath. That’s all. This is the cause. When you keep observing and let go. This is wisdom. The consciousness that we have practiced since that short breath. They not only experience the entire body, now they experience their entire mind too. They know the whole thing, not only the story detail. Knowing with breathing, and let go. Because this stage is fine breathing. Let go of what? To let go of the attachment and enjoyment. In other words, let go of your desire automatically. Because the equanimous breath exists. They are not contaminated with *Ni -won (Pali language) *(Barrier that prevents the attainment of good deeds) Hardly any Ni-won or No Ni-won at all.
When you observe the breathing, And the mental formation is floating up in your mind. Observe the configuration of the story only. Don’t experience the story detail. It will be calmed and suppressed. It would be the same as when the body was calm and suppressed. We are removing the shell of the *Khan 5. (It means part of form and name that are divided into 5 groups) We are learning Khan 5, the 4 noble truth, Anapanasati, and Paticasamupbat. Do you see how amazing Anapanasati is?
When we observe the fine breath and that short breath. When the body is calmed and suppressed. How does Phra Sariputra comparison? We are talking about the body stage. When the body calmed and suppressed. How do we know to sense our own breath? A disciple came to ask Phra Sariputra. Right now, we are at the very essence of the story. I’m almost done. What I’m going to say is that there’s a keyword. That can be traced to research. Called the breath *Kangsadan. (Moon-shaped bell or Bat-shaped bell)
What is the Kangsadan breath?
A monk came to ask Phra Sariputra. I’m practicing Anapanasati, and I stopped breathing. What can I do? The breath disappeared. As I told you when the body is so light, you cannot sense the breath. Because the breath is the body. Because to feel the breath, you have to sense the nasal cavity. At that point, you have no breath and body to sense it.
How can we know our breath?
Phra Sariputra said: Stay aware of the tip of the nose. The breath will appear. If the mind is elaborate. They will appear in the form of the Kangsadarn. Kangsadanlooks like a bell. Burmese’s bell. The flat bell (bat-shaped/some is moon shape) It’s made from bronze material. Using the stick to hit it. When you hit it. The sound like keng keng keng….ke….ke……k…….k…… After you hit the bell will have resonance.
Pha Sariputra: Even though there is no breath. But there is a memory of breath. Translate to Thai is: You can remembrance around there is used to breathe. Pay attention there. The next question is? How could that be? The monk who enter *Samabat, C̣hān 4, Nirodhasamabat, (*All, high level of meditation) How Do those monks enter without a breath?
How you enter such a high level by Anapanasati? Pha Sariputra said: Rely on the Kangsadan breath as a means of transporting.
I would say this is when you reach Nirvana. You get there with Kangsadan breath as transportation. Therefore, this is an important word. Kangsadan breathes or Condition of the Kangsadan breath. In the boundary, while the body is disappearing. And we don’t feel the breath.
There is a contract of remembrance which means that you’re still breathing. If you recall, that is the power of mindfulness. You are not far from Nirvana at all. You are not far from the 4 Noble Truths. in practice.
You are not far from Paticca-samuppada. in practice. You are not far from the true Dharma. You are not far from the Buddha. The Buddha is very close to you.
I’m trying to say. To do that is to see the Noble Truth. To do that is to see the Buddha. To do that is to see the true Dharma. Why is it like that? Because at that point, You’re at the first step of separation between body and mind. Separation in a Clearly! This appears in the Patisambhidamagga (Path of Discrimination) It is called “Egodhibhava”, or the state in which the Singular Dharma arises. Compare it to a goldsmith. The piston is doing its job. It’s pumping. That means the respiratory system is continually breathing. The goldsmith man is blowing on the workpiece, which is clearly separated work. Without a person’s interaction.
This condition occurs automatically by the elements. They are not as Self, Person, We, or Them. This is accessing the core foundations of mindfulness and Vipassana in the future. Because it will lead to seeing the impermanence of Khan5. After that, when you see the mind. And you know the shape of the story without detail. While being aware of your fine breath. The mind will be calm and suppressed.
Translated into Thai, the distraction is calmed by the defining symptoms of knowing. What does defining mean? To the definition of knowing the shape of the distraction. (Not detail) This makes you calm and suspend.
What’s next is to stay aware of the calm and suspend. “Citta sankhara patisangvati. Assasissamiti sikkhati “Citta sankhara patisangvati. Passasissamiti sikkhati” (Pali langaue about mental state in Anapanasati at 7 bases) Sorry, Sikkhati Not Pachanati. But when knowing is call Pachanati. This for some people who know the Pali language. Sikkhati is the element of the future. Pachanati is the element of the present. Be present Dharma. Like, when something does not arrive. It will arrive in the future. It is called going to in English. It’s different from “Will.”
When you are in a calm and suspend state. What will happen? What is left? In this stage, you do not feel the body. We have removed the body. The pain is gone too. When you stay aware of the equanimous breath, The mind will calm and suspend. Calmness is defined by knowing. What else do you have left? The only thing left is the mind. That is called who sees the mind. That is who has the dharma Ek* arising. (*one /the mind that is power/The right consciousness ) That is who has access to the *names and forms stage. (*Intellectual nouns refer to the knowledge that distinguishes the names and forms.) One more step, you will be out of hell in the next life. Because whenever you know the cause, and the factor of the names and forms. You know the cause and the factor of the names and forms. That is guarantees that you won’t have to go to hell.
So, do you see the value of Anapanasati? It’s not out of reach. What matters is if you’re doing it correctly? Are you doing it well? And continuously? Invest with your whole life? This means when you listen to this. You have to reduce your ego. Do not accept right away or believe right away. Analyze what is this person is talking about. Give it a try when you get the chance. Let me tell you. It’s hard to find someone who can answer this. Many people listened to me in 2550-2551. (2007-2008) And, they always go to ask the monk afterward. And the monk became perplexed.
What are you talking about? Impossible! Even *Mahathera around the world still do not know about this. (*great monk/Whoever is wise, and Elder/ A senior monk) A lot of them don’t know. I know only 3 people in the world who know about this. That person is. His Holiness the Patriarch Krom Luang Wachiranyanasamvara. Who taught me *krrmṭ̄hān. (*Meditation) Since October 2536 (1993) Since then, my eyes have been opened. He taught the noble truths in such detail Because He is truly knowledgeable. He wrote a book called “How to practice mindfulness.” I regularly hand out this book.
The next person is. Phra Ajahn Pha Ok Toyasayadaw, in Myanmar. After all, to mark this as an example, that this is so hard to understand. Phra Ajahn Pha Ok. They call him U Ajinna. (U meaning Monk) Ajinna is his name. He is Ajahn Mahakammatthanajriya. The greatest in Myanmar. And is a Buddhist monk from the forest monk line. He is a monk in the Mon sect. Who is very strict in discipline. I went to see him in Myanmar. At that time, I never thought that he would come to Thailand. In the end, he came to Thailand. In those days, traveling to meet him was very difficult. Is the discipline he maintains consistent with the Tripitaka, or according to the Buddha’s teachings?
I believe maybe 1 or 2 percent of the monks maintain the discipline according to the Buddha’s teachings. I can say this. Because I have graduated from Vinaya Pitaka for 2 rounds. ( Discipline / Vinaya Texts) I was looking for a teacher who has discipline before, or during when I was practicing meditation. 20 years ago. I knew the *Alacchi were all over the city. (* Monks who often misbehave and violate the discipline etc.)
The *Lacchi monk is rare. (*Who is ashamed of the discipline of a priest etc.) And He was a Lacchi monk. That was amazed me. I always knew that Myanmar was less disciplined than Thailand. The Burma monk was less disciplined than Theravada. (In Thai monk) But when I was there. They are very disciplined. And the second amazing thing is the teaching method. Teaching Anapanasati by U Ajinna. He teaches commentary by “length of time.” (Duration) He is elderly, about 85 years old, and not healthy. And I listened to the teachings of his disciples in English. Or another language that translates to English. In English, he used the word”Duration,” To convey the “length of time” at the tip of the nose. But his disciples, at the teacher’s level, They don’t teach that way. But there was a nun in China. After translating to English. She taught the way U Ajinna taught. Exactly, everything that he is teaching. I ask myself, how did this happen?
A teacher who was commissioned after Ajarn U Ajinna. And had to take care of over three thousand people in the Mon state of Myanmar. The teaching is not the same way. How do they teach the length of time? Do you know? Teach to look at the length of time. Like, the left nostril is long, the right nostril is short. Which is severely wrong. I’d say it’s a parable. After you have tried, some of you here have reached certain Dharma states. Because We are talking about this in the Line application for 2 years. Some can access a clear state, and some are scholars of both Pariyatit Dharma and Pali. That can be a good force. And, of course, they have to be great in England. I really hope that You will translate Patisambhidamagga, Anapanaktha into English. Congratulations in advance!
However. At the level of seeing the mind, and what can we do next?
As we sense that, we are out of the body. Our body was so light. And went to see the *Vedana. (*physical pain, mental pain) Then, keep knowing Vedana with the equanimity breath, Until the mental formations are discovered, then the mental formations get calm and suppressed. This is called seeing the mind. When you see the mind, know the mind with the fine breath. Do not involve the mental formations that have been created. It might go backward to be rough again. Meaning they go back to see mental formations again. Because it is impermanent.
Just know them. After mental formations, they calm and suspend. They will be only the mind left. Keep sensing the mind by the fine breath. What will happen? “Abhipapamotyang cittam assasissamiti sikkhati passasissamiti sikkhati” ( Pali language). (Anapanasati 10 bases) The breath is the lead to see the greatest exaltation of the mind.
What is the difference between greatest exultation and Piti and happiness?
Joy and happiness at the beginning of the section. It is still attached to the body. Piti 1/2/3/4/5 right! The fifth one is like a dam full of water. (Pharaṇāpītī) Meaning: like your body is immersed in water. The fact that you can feel as if your body is under cool water. That means you are still attached to the body. But, the state of “Abhipapamotyang cittam” (Pali language) At this point, there is only the mind. This great exaltation of mind will enter the * Bojjhaṅgā. (*The Dharma Factors for enlightenment They are 7 of them) It’s about *Passatthi. (* the state of Wisdom will teach you that the joyful passing is impermanent) It’s about Dharma that will occur only to the mind.
Abhipapamotyang cittam is knowing by the Kangsadan breath. The states of the Kangsadan breath, it’s only in the breath, the body not involved. It has no rough body It has no body shape but the mind. Stay aware of that breath. You will enter Samādahaṃ (Pali language) Samādahaṃ means calm and suspend. The nature of the mind when it’s happy, It will enter peace and suspend. That is the highest level of meditation in religion, Which is called Animitajeto Meditation.
In this state, all the knowledge and knower will run through the mind. It calls Vipassanu of passion will run in. For example, great knowledge will run in. As I said, When consciousness is strong. When it knows the whole body, the whole mind as well. This strong consciousness will know the whole mind and *Yana at the same time. (*Yana is a name for wisdom. There are many levels of wisdom) The incoming knowledge came from all over the universe. In this state, if your *Sila is not good enough, during this time you might be insane. (*Sila: is a basic practice in Buddhism to control physical and verbal behavior to be in goodness) You can be insane by fine-grained passion. Insanity by *Kuson. (*merit, charity, good, a past good deed, fortune, luck, virtue.) and get lost in the path of practice But if you are wise and believe in the purity dharma. Keep walking in the *MaggcaPathipada path. (*There is a way of abandoning lust, hatred, and delusion) (*Noble Eightfold Path) Keep the Buddhist Precepts. And those precepts must be so good as to satisfy the Buddhist saint. That is called Ariyakanthasil. You have all 4 organic prayers. You have *Jatuparisudhisila. (*Morality is the four things that purify) All this will protect you And help you get over the Vipaasanu passion.
You may have come to see the Buddha. You might come across something as strange as you’ve never seen before in that period. How do you do it? Are you addicted to a skillful mind? If not addicted. The intelligence works. Keep knowing with the fine breath, and let go of things. It’s no Attached, Pleasurable, and Craving. Let go of everything with the fine breath. Your duty is only knowing, Knowing and letting go through the equanimous breath.
You will enter the new level Called *”Vimo Cayang Cittam” (Pali) (*Release your mind level at Anapanasati 12 bases) Release your mind. They’re not yours. In this state, it is not the thought process but comes from the knower. That you are attaching or fascinated or not. Come back to that breath to clean up everything. Are you addicted to it? Because the mind is quite miraculous in this state. You may see the Buddha. Right there, You’re not an ordinary person anymore. Because you have approached the Buddha. Will you be hooked on this stage? If you say you’re not an ordinary person And you are a magician. You have been fooled !! You will follow the evil passion way. You will turn to be a fake clairvoyant.
But if you’re calm and suspend and come back to the breath. Let go of that passion. You know the cause of Samutai. (*Samutai is the cause of suffering) You know the suffering in the form of processing noble truth 4. instantly and back to the breath. Vipassanu-passion can’t do anything to you. You have entered the liberating mind. To liberating the mind, it’s not attachment to the mind. What does that mean? It means you release the attachments in a wonderful, bizarre way. It is entering another layer of knowing that “Let oneself on”” ( Liberating the mind), breathe out There is no *consonant, but it is knowing. (*Mean: No praying in mind/No thoughts as in wording) At that time, you cannot think of anything, no consonants, still can’t figure it out. Because the words are lacking and gone. Therefore, what I am saying here is a representation of that state. When you keep knowing that the true Dharma will appear in your mind. It is called *Dhammanupassana Satipatthana. (*One of the Four Foundations of Satipatthana) That means seeing impermanence. Anijjanupasri Assasissamiti sikkhati Anijjanupasri Passasissamiti sikkahati ( Pali language, Anapanasati 13 bases)
What does the Buddha say about this? The Buddha says: seeing impermanence. Since the five aggregates of the body are impermanent, there is extinction. The sensations are extinguished. The mind in this state is liberated, after clinging to everything that’s miserable. Even clinging to the breath, clinging to the noble truth, all suffering, and clinging to even the Buddha was suffering. Therefore, it is to see impermanence. Those who are powerful in practice. The *Commentary said ( *Pali: Atthakatha) is a book, that collects explanations of the Pali Tripitaka. If there is a lot of strength in this state. The equanimity in the breath or the Kangsadan breath will help you continually know the spirit.
Let me underline here. The Buddha called this, Anijananupassi which is Anu-Pasana. Anu-Passi: It means who has introspection. Anu-Pasana means who has introspection. Which means who has constant knowledge. Translate to Thai: Keep following and know the state of impermanence.
But if you read the word “following” in Thai. They are 2 meaning of “follow.” 1. following: as your walking. 2. following: as to continue.
In English, you say the following or continue? Which one do you use?
Here follow Anu-Passi means to follow=continue. It is not mean: follow as walking. Because the term follow as walking, That’s emotion-related to either the past or the future. You are not present at all. Anupasi, if you know it, you will know that continuity. The continuation of the impermanence. And keep knowing the impermanence state with the equanimity breath or the Kangsadan breath.
The *Commentary said (*Pali: Atthakatha) is a book that collects explanations of the Pali Tripitaka. If the breath is rough again, you should return to the base. That is, go back to the base first, don’t fight, stop fighting. If the breath is getting rough, it means seeing the body again. This is falling backward level by the level. It’s not suddenly backward as *Woooop ! (*just example as the sound) If that happens, It means you’re not an expert at this state yet. You will move backward level by level. Firstly, mental formations will appear. It means your breath is getting rough. It’s not equanimity breath or the Kangsadan breath anymore. It means the mindfulness is weak.
So, go back to the basics. To observe the long breath at the beginning again. Observing if it’s long or short breaths from the beginning again. Until there is strength. It’s like, you give a horse a break. Let them eat the grass, bathe. Then come back outside the camp again to fight again. Anijanupassi, when your breath is so fine and delicate, it’s like the Kangsadan breath. At this point. There is a release or let go of things constantly. They are strong power enough. That will cause a state of loosening *Rākha. (*sensuality, desire, eroticism, passion, desire, libido)
When loosening is involved, You will see this as nonsense. It loosens on its own. It is not thinking or analyzing. It’s not a consonant chapter or a word from mental formations, but it is a dharma state itself. That is absolute* Dharmarom). (*an emotion that the mind knows or arises from the mind) Determine this knowledge with a great degree. A fading appears,and knowing that fading, they will extinguish clinging. “Nirothanupassi Assasissamiti Sikkhati” “Nirothanupasri Passasissamiti sikkhati” (Pali language, Anapanasati 15 bases.) Buddha said: when you’re aware of the extinguishing of clinging, you will continue to experience the extinguishing of clinging. When the clinging is extinguished. What will happen when there’s nothing left? There is nothing left. What will happen? The mind and the body that we have trained will unite as Dharma. The Dharma enters the liberation of all kinds of nature. Wow! that is such a beautiful line.
But I translate it to Thai from the Commentary book. It translates like: “Sailing towards Nirvana.” It means: Shake off. What does Shake off in this term mean? It means Symptoms that the true dharma appears. The mind has been born and extinguished for a long period of time like *Asongkhai Kub. (*Asongkhai Kub: Innumerable /Countless) And suddenly, it stops and turns off. What is it? It is the cessation of the body, Vedana (feeling), mind, and dharma.
It is the cessation *Upthi. (*defilements, entanglement, cause of the cycle of birth, the five aggregates of the body.) This is called the melting into the original nature, or peacefulness or nirvana. Like, when you reach the shore. You drop a boat. No one keeps carrying the boat with them.
Therefore, the shake-off means. Letting go of your knowledge, and let go of everything completely. Nothing is left.
As the Buddha said,”Patinissakkanupassi Assasissamiti Sikkhati” “Patinissakkanupassi Passasissamiti Sikkhati”(Pali langauge, Anapanasati 16 bases) The sequentially 1-16 like this.
Finally, I would like to reiterate that the Anapanasati that the Buddha said is just this. The Buddha said or teach: Most is absolute Anapanasati only. It is not mixed with anything else. At last, I believe that all of you have questions. I can handle any questions, and I don’t have any attitude that leads to conflict. I do not avoid conflict.
Therefore, over the past ten years. I do not avoid talking about it. Because I see this as my life’s job. This is a job that tells the world what the Buddha was saying in his practice? The Buddha gave the following conclusions: “Ewang Phawita Kho Bhikkwe Anapanasati, “Ewang Phahulikata Mahappala Hoti Mahanissa Iti ” (Pali language) *Ewang in this way. Now question time. (* Ewang=The End / The way of giving the end of the speech)
Transcript from
Anapanasati 16 stages in fact !!!![Breath Meditation] with English subtitle
Contact us: https://line.me/ti/p/OWiyZ8APVV
Youtube: https://www.youtube.com/@aero.1
Re: What is Anapanasati or a breathing meditation as you may have never known before.
Anumodana.
It appears that you have spent a lot of time practicing since 2010.
It appears that you have spent a lot of time practicing since 2010.
“As the lamp consumes oil, the path realises Nibbana”