Chapter 8
Mindfulness of Breathing

Mindfulness of Breathing is the most popular kind of concentration in Buddhism since it is easy to practice. It uses only the breath as the meditation object and can be practiced at both levels, that is, Tranquillity meditation (Samadhi) and Insight meditation (Vipassana). Concerning this kind of meditation, the Buddha mentioned that:

“Monks, this concentration on mindfulness of breathing being developed and repeated, peaceful, sublime, being cool without any sprinkle of water and abiding in happiness, unwholesome and evil deeds occurred will be subdued and will vanish.”

(The Path of Purity, p. 305)

In some places Mindfulness of Breathing (Anapanasati) is called anapanasati-bhavana or anapanasati-kammatthana. “Anapana” means breathing in and out’. With “sati” as a suffix it becomes “Anapanasati”, meaning ‘mindfulness of breathing in and out’. If affixed by “bhavana” it becomes “Anapanasati-bhavana”, meaning ‘mind development by mindfulness of breathing in and out’. If affixed by meditation (kammatthana), it is “Anapanasati-kammatthana” meaning ‘meditation with mindfulness of focus on breathing in and out’.

As it is well known, people cannot live very long without breathing. People die when they breathe in but not back out or when they breathe out but not back in. So it can be said that ‘breathing is life’. However, this is only its importance at the normal level, which is not yet related to exercise of the mind. Generally, everybody lives while they are breathing, regardless of whether or not they are mindful of it. The importance of breathing, as referred to in this chapter, relates to its importance in terms of mind development. The Buddha found its secret importance, hence he used it as a tool to practice the development of the mind and called it “Anapanasati”.

By nature, the rain when falling to the ground accumulates into the rivers and then flows down to the seas or oceans. Human beings ‘intellectually’ utilize this natural resource for their country’s development by building dams to retain the water for agricultural or navigational uses and to enable its transformation into energy, which can then be used to serve the country’s electrical needs. Hence the water is not left to flow wastefully to the oceans by its natural course. Likewise the meditator develops the mind by ‘intellectually’ utilizing the natural breaths. One can obtain the many benefits of mind development by simply concentrating on the air that one breathes and by not letting it pass away uselessly and wastefully.

A popular meditation monk, who is the meditation master in Thailand, warned his disciple who was sitting without being mindful, “You should not sit wasting your breaths”. What he meant is that to waste one’s breath is like letting the water flow wastefully into the ocean. One should concentrate on one’s breath using mindfulness of breathing so that full benefits of breathing are achieved.

Four Steps of Anapanasati

In Anapanasati Sutta and in Mahasati-Patthana (the Foundations of Mindfulness) Sutta, ine the cahpter on Anapanasati, the Buddha explained about the four steps of Anapanasati as follows:

These four steps are at the level of Samatha-kammatthana and are regarded to be kayanupassana (recollection of the body) in Mahasati-Patthana Sutta. Detailed explanations for the practice of these four steps of Anapanasati, together with their related Dhamma, will be explained here to promote exercise of the mind at this level.

The word ‘train’ here is equivalent to the Pali word ‘sikkhati’ meaning ‘to take cognizance, to know, to do, to be determined, to be possessed by faith, to put forth efforts, to set up mindfulness, to have the mind firmly established, to know through wisdom, to have a higher knowledge of what is to be known through higher knowledge, to comprehend what is to be comprehended, to put away what is to be put away, to develop what is to be developed, to realize what is to be realized’. Therefore, the word ‘sikkhati’ does not mean only ‘to study,’ as many people understand it; its meaning is very broad and very deep, covering both levels of Samatha and Vipassana.

The words ‘the whole process of breath’ (sabbakaya) mean the ‘in and out breaths’ which appear to the meditator. One should be able to recognize the coarse breath, learn about its occurrence, and also how to calm it. Having calmed it down, one will experience rapture and bliss.

Step 1. One knows the long breath in and out as a long breath in and out. Naturally, the strength of the air passing with the in and out breaths is not equal for both nostrils. Sometimes it is stronger for the right side than for the left side or vice versa. One should observe this for oneself and then concentrate on the stronger side.

Natural breathing is always manifested as considerably longer breaths. So it is advised that one should be conscious of the long breaths first and then of the short breaths later. Short breaths usually occur when the physical state is not normal. For normal people, the breath tends to be long.

In this step, when one is breathing a long breath, one should know that this is so. When breathing, if one is not aware of whether the breath is short or long, or knowing that it is short or long, but not knowing whether it is an in-breath or an out-breath, then such a person is regarded as not yet having accomplished this step. One is considered to be successful in the first step only when one knows a long in-breath as a long in-breath and a long out-breath as a long out-breath.

Step 2. One knows the short breath in and out as a short breath in and out. One also knows the length of the short breath when one is actually taking a short breath. Natural breaths tend to be long but tend to get shorter when the one is not normal, for example, when one is angry, afraid, sad, tired, or when one loses one’s temper. This second step is not fulfilled as long as one is not aware of whether the breath is a short breath in or out. One accomplishes this step only when breathing in a short breath, one knows “I breathe in a short breath” and when breathing out a short breath, one knows “I breathe out a short breath”.

However, it is not easy to be conscious of the long in and out breaths or the short in and out breaths because the mind, in its natural state, always tends to waver, wander, and struggle and can be very hard to control. It is like a small baby who cannot stay still or like a naughty monkey that keeps running along the branches of the trees all the time, never being quiet and still. Therefore it is hard to discipline the mind, especially for those new to the practice of meditation.

In order to assist those who have difficulties in controlling the mind, it is suggested that they attach to words like ‘Buddho’ by saying mentally ‘Bud’ while inhaling and ‘Dho’ while exhaling. To attach the mind to the word ‘Buddho’ is very useful and helpful. The word ‘Buddho’ is popularly used among the Thai meditators because ‘Buddho’ represents the Buddha’s name meaning ‘one who knows, one who always awakes, and one who is always in high spirits’. Keeping this word in the mind makes one’s mind peaceful all the time and one also gains merit every time one breaths with attachment to this word.

Some other words to attach to, other than ‘Buddho’, include Samma araham’ or ‘Rising’ and ‘Falling’. For example, one can concentrate on the action of the breath moving in and out of the abdomen by saying to oneself ‘Rising’ and ‘Falling’ while breathing in and out, respectively. Actually, one can choose whatever word one likes as long as one holds to the three principles of practice:

(C) Having mindfulness as the controller (satima).

In fact, one can do meditation without using any word at all, as explained previously.

The word ‘Buddho’, used as a mantra in meditation practice, is very useful for beginners of meditation since it can stop the mind from wavering or wandering outside. But after practicing until one is proficient in it, the word ‘Buddho’ will automatically disappear. At that stage, one has already been trained and well-versed in knowing the in and out breaths. This is similar to the practice of ABC writing; at first one must use a ruler or lined paper to write on but after one is well-trained, one can write well without using the lines.

Therefore, in developing mindfulness of breathing, it is suggested that one attach one’s mind to some word for the above mentioned benefit. Although the mind always struggles and is hard to control at the beginning, one is sure to finally arrive at the desired goal if one earnestly trains it by continuously concentrating on the in and out breaths.

Step 3. One trains oneself to experience the whole breathing process as one breathes in and out. At this step, one observes and knows the whole process of breathing, both long and short breaths. One feels the air touching the three points i.e. the nose-tip, the middle of the chest, and the belly. The starting point of the in-breath is the nose-tip, then the air flows in to touch the middle of the chest, and then it ends at the belly. Then the breath turns around and goes out. The out-breath has the starting point inside the abdomen, then it runs through the middle of the chest, and finally it terminates at the nose-tip.

Some people are able to observe only at the middle point and not at the other two points; it is harder for them to develop a sensitivity for the starting and the terminal points. Some people are able to observe only at the terminal point and not at the other two points. For them it is harder to develop a sensitivity for the starting and the middle points. On the other hand, some people are sensitive to all three points and all appear clearly. One who observes and is able to feel the air as it contacts at all three points is said to have accomplished this third step.

Step 4. One trains oneself to calm the breathing process, as one breathes in and out. In this step, one controls rough breathing to become subtle breathing until one is completely absorbed in appana-samadhi or deep absorption or Jhana, which is the highest level for mind development in the stage of recollection of the body (kayanupassana). It is certainly not easy for one to develop the mind to reach this state. During the process of mind development, in this stage the meditator will experience various strange happenings that occur to the mind.

Coarseness and Subtlety of the Breath

Cessation of Gross Breath

In the practice of mindfulness of breathing, while one is directing one’s attention towards the breathing, it becomes finer, calmer, and more subtle. At that moment when one’s attention is completely absorbed on the breathing, one’s body will feel light and certain kinds of rapture will occur such as one’s hair standing on end, tears coming down, etc. One has ecstasy which lasts a long time, even after the practice. The mind is steady, brightened, and happy because it has experienced the rapturous feeling.

But sometimes, after achieving deep concentration, one’s breath will become lighter and lighter until it seems to disappear completely. At this point one cannot feel the air touching at any points of the nose or the body and every part of one’s body is perfectly still. This is because the mind has become very subtle; but with weak understanding, the meditator cannot observe the breath, which is really still there. This condition has happened to a lot of meditators and some even end up falling asleep. Some are so frightened that they rise up from sitting, not understanding what has happened. This is called ‘Moha samadhi’ or ‘concentration that lacks the power of mindfulness’.

In the Path of Purity, it is stated that ‘this subject of meditation (mindfulness of breathing) does not become clearer at every higher stage of mind development, it does not become manifested”.

This means that, when using other meditation objects such as kasina, kayakhatasati, etc., the higher the stage of mind development one has achieved, the clearer the meditation object will appear. This is quite contrary to the practice of mindfulness of breathing where, as one develops the higher stages, the meditation object (the in and out breathing) becomes more and more delicate until it is lost. This strange phenomena will not happen to those who have never practiced mindfulness of breathing. This characteristic will happen to those who do practice mindfulness of breathing, but only when they still have weak power of mindfulness of breathing. Therefore, strong power of mindfulness of breathing must be cultivated.

In cases where this object of concentration or sign (Nimitta) is lost and one is unable to observe it, it is suggested that the meditator should not refrain from rising up from the seat, thinking of stopping, temporarily quitting the practice to ask the teacher a question, or feeling sorry that the good result was not obtained. Because once the meditator rises, the meditation practice must be started again from the very beginning. It is also advised not to feel sorry or disappointed since this is the characteristic of the meditation of mindfulness of breathing. Therefore the meditator should continue to sit, fixing the concentration on the breathing at the nose-tip, where the air naturally touches.

How to make the breath manifested

While practicing, if one does not feel the breathing and cannot observe it, it is suggested that the meditator ask himself: “Where are the breaths? Where do they disappear? Who has them? Who does not have them?” Then he can recall from his past studies that there are seven kinds of beings who do not breathe, they are :

1. those within the mother’s womb,

2. those who are drowning under water,

3. unconscious beings,

4. those who have entered into the fourth Jhana.

5. those who are dead,

6. those who are capable of existence with or without forms, and

7. those who have entered the trance of Nirotha-samapatti.

Thus, he should warn himself that “I am not one of those, so my breath is sure to exist but since I am weak of understanding (I have a weak power of sati), it is not manifested”. Having warned himself, he should then fix his mind on the original point where the air touches which, for the long-nosed man is the tip of the nose and for the short-nosed man is the upper lip. He should then set up attention on the original point until the breath appears again as normal.

Therefore, even though one does not know whether one’s breath exists or not, the wise meditator will direct the attention to watch closely only at the nose-tip. If one is really determined and makes sincere attempts in doing so, one will certainly be able to fix his attention as a result. Just like a wise cowboy who frees the cows from the cow pens in the morning; he does not have to follow the herd all the time. He will just wait for them at their usual meeting place, at the river ford. After all the cows come to bathe and drink, he will then be able to drive them back to work or to the pens, as he likes.

So in the development of the meditation of mindfulness of breathing, a great deal of mindfulness and wisdom is needed. As stated in the Path of Purity that:

“It is not a small thing, nor to be practiced by inferior persons. According as it is attended to, it becomes calm and subtle; therefore in it strong mindfulness and wisdom are to be desired. For as in doing needle-work on a fine piece of cloth it is desirable that the needle also should be fine, and the instrument for boring the eye of the needle should still be finer, so at the time of developing the subject which is like the fine cloth, it is desirable that mindfulness, like the needle-eye boring instrument, should be strong. And the monk who is endowed with the mindfulness and wisdom should not look for the breathings anywhere else than in the original points of contact”.

(The Path of Purity, p. 325-327)

So do not be frightened, disappointed, or rise up from the seat when the breath is lost because this is the normal character of mindfulness of breathing. Instead, when it happens one should consider oneself to be very lucky and should be glad that one’s practice is fruitful, since this is not an easy accomplishment to have happen at all.

However, do not be overjoyed, for such feeling will stir the already disciplined and subtle mind so that it becomes distressed again (the symptom of distress can be easily noticed by observing the grossness or coarseness of the breathing). In this case, one should neutralize the mind and not be too glad or sorry. Control the mind by concentration on the nose-tip like one who, while walking, carries a container brimful of water without spilling even a single drop!

Keep mindfulness and wisdom alert by using the methods previously mentioned and by remembering the wise cowboy or one who is doing needle-work on a fine piece of cloth. Having done as suggested, one will certainly accomplish having the blissful and serene feeling as a result.

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