A Manual of Respiration

npna Dpan
Venerable Ledi Saydaw
Aggamahpaita, D.Litt.
26 A Manual of Respiration
consciousness, tempeiatuie, and nuuiment. Tleie aie two causes of mental
elements: exteinal sense objects, and inteinal sense oigans. Dieientiating
tlem into mateiialin and mentalin, tlese plenomena, togetlei witl tleii
arising and disappearance, must be observed repeatedly, in the light of their
characteristics: Rpa anicca khayahena dukkha bhayahena, ana
asrakahena mateiialin is impeimanent and subject to decay, unpleasant
and to be feared, and is not self and without essence until they are seen
as tley ieally aie witl wisdom. Tlus must one suiye to deyelop insiglt.
This shows concisely how to proceed to insight according to the method,
Contemplating impermanence etc., as giyen in tle fouitl teuad of tle
npnassatisuua.
Another way is to view the material and mental phenomena of ones
body as one oidinaiily lnows tlem until one peneuates and peiceiyes tlem
witl wisdom, ueating tle in-bieatl and out-bieatl as access concenuation.
Here, access may be explained as follows. When a meditator begins to put
foitl eoit, le must ist concenuate and uanquillise tle mind, and le yiews
out-breath and in-breath for this purpose. He follows this procedure on every
occasion tlat le puts foitl eoit. Tlis pieliminaiy concenuation and
uanquillisation is tle business of access concenuation. It is only ahei tle
mind las been concenuated and uanquillised tlat one must piactice,
observing whatever part of the body that one wishes to observe.
Tlis slows concisely low to pioceed to insiglt nom tle counting stage.
Moie detailed expositions may be found in tle lia Dpan and tle Anaua
Dpan.
In tle case of pioceeding to insiglt nom tle connection stage, oi nom
tle access concenuation of tle xing stage, oi nom tle ist, second, tliid,
and fouitl jlnas of tle auainment concenuation of tle xing stage, tle
metlod may be gatleied nom wlat las been slown in tle case of tle
counting stage.
As iegaids tle tliee iemaining puiications, tle ten insiglt lnowledges,
and patl and nuition lnowledges of Sueam-winning, see tle meditation
objects section of my Paiamaula Salliua.
This ends the concise exposition of the meditation exercises mindfulness
of iespiiation as giyen in tle npnassati Suua and tle commentaiy tleieon.
This Ends the npna Dpan
npna Dpan
A Manual of Respiration
by
Venerable Ledi Saydaw
Aggamahpaita, D. Litt.,
Translated by
U Sein Nyo Tun
(Late of the Indian Civil Service)
Edited by
Bhikkhu Pesala
Contents
Request and Acceptance...........................................................................1
Exloitation to Suiye foi Spiiitual Piogiess..............................................1
Diihing in Sasia Due to an Unstable Mind.........................................3
Mindfulness of tle Body befoie Tianquillin and Insiglt........................5
Why Mindfulness of Respiration Should be Practised.............................6
Mindfulness of Respiiation Leads to Nibbna.........................................7
Posture for Meditation..............................................................................8
Tle Fiist Teuad.........................................................................................8
The Method of the Commentary.............................................................10
The Commentary Reconciled With the Text............................................13
Tle Second Teuad...................................................................................15
Tle Tliid Teuad......................................................................................16
Tle Fouitl Teuad....................................................................................17
How tle Foundations of Mindfulness aie Fullled...............................18
How tle Factois of Enligltenment aie Fullled....................................19
How Knowledge and Libeiation aie Fullled........................................20
How to Proceed to Insight......................................................................21
Venerable Ledi Saydaw 25
mixed up with the material aggregate, or a being, or I. When this is clearly
peiceiyed, puiication of yiew in mentalin is aclieyed and, wlen puiica-
tion of view is achieved in consciousness, it is also achieved in the other
mental elements of mindfulness, eoit, and lnowledge.
Tlis ends tle puiication of yiew in mentalin, and tle puiication of yiew.
Purication by Overcoming Doubt. Wlen tle functions of tle ye
elements consisting of the four material elements and one mental element
aie peneuated by wisdom, eoit must be made to aclieye tle lnowledge
of puiication by oyeicoming doubt. Wlen tle lnowledge of dependent
oiigination is auained, puiication by oyeicoming doubt is aclieyed.
Doubt (kakha) means mental vacillation (vicikicch). In tle innitely long
round of rebirths there are many wrong views and theories about the functions
of tle aboye-mentioned ye elements to wlicl beings subsciibe. Tlese beings
lean towards these wrong views and wrong theories, such as belief in soul
or permanence, because they do not know the dependent origination of the
material and mental elements. This is ordinary doubt. Did I not exist in the
past? and such thoughts are special doubt. Of the four basic elements that
exist within the body there are material phenomena that are caused by kamma,
there are material phenomena caused by consciousness, there are material
phenomena caused by temperature, and there are material phenomena caused
by nuuiment. Tlese foui causes of mateiial plenomena slould be lnown.
Within the body there are material phenomena caused by kamma that
aie incessantly aiising witlout a moments bieal lile tle continuous ow
of a river. There are also material phenomena caused by consciousness that
are thus continuously arising. Similarly there are material phenomena caused
by clanges in tempeiatuie, and mateiial plenomena caused by nuuiment.
In the case of the mind element there are thoughts arising that are
dependent on particular objects of thought (such as out-breath and in-breath),
each particular thought being connected with and dependent on each
particular out-breath and in-breath as the case may be, like the connection
and dependency of sladows and ieection of sunliglt.
Tlis slows concisely tle dependent oiigination of tle ye basic elements.
If tlis dependent oiigination can be iealised witl wisdom, puiication by
overcoming doubt is accomplished. The views of soul and permanence will
be overcome.
This ends purication by overcoming doubt.
Summary. Tlus tleie aie ye basic elements of eaitl, watei, ie, aii,
and consciousness. There are four causes of the material elements: kamma,
24 A Manual of Respiration
in-bieatl. Tlis is tle belief tlat is imly iooted in tle minds of woildlings.
One must iid oneself of tlis deep and imly iooted belief in tle peiception
of ones body by ridding oneself of it in the parts of the body that are
out-breaths and in-breaths.
The way to get rid of this view is as follows: when the eye of wisdom
peneuates to tle foui piimaiy elements, and tle ultimate iealin is peiceiyed,
such things as shape and form in out-breath and in-breath disappear, and
eyeiy time one contemplates tlem, tle deep im ioot of peisonalin yiew
disappeais. One peiceiyes tlat tleie aie in iealin no slape and foim no
out-breath and in-breath. One perceives that there only exists the four primary
elements. Tlus Puiication of View is aclieyed.
It is the same with respect to the other parts of the body such as hairs of
the head, hairs of the body, etc. There exists, on the one hand, the deeply
rooted habitual perception of shape and form, such as, this is hair of the
head, and on the other hand, there the four primary elements. When these
foui piimaiy elements aie peneuated and cleaily peiceiyed witl wisdom
in the hairs of the head, the deeply rooted wrong perception of shape and
form will disappear. It will be perceived that the hairs of the head do not in
iealin exist. Wlen it is tlus seen, peisonalin yiew in tle laiis of tle lead
is achieved. Proceed in the same way with the hairs of the body, etc.
Tlis ends tle puiication of yiew in mateiialin.
Purication of View in Mentali. There is the mind that adverts toward
towards the objects of out-breath and in-breath. There is the mind that adverts
towaid tle foui piimaiy elements. Tleie aie auibutes of tlat mind sucl as
mindfulness, eoit, and lnowledge. Tlese aie all mental elements. Tle function
of knowing the objects is the mind. That of recollecting them repeatedly is
mindfulness. Tlat of suiying is eoit. Tlat of piociency is lnowledge.
Thinking and perceiving, I shall advert my mind towards out-breath
and in-bieatl is tle function of tle deeply iooted peisonalin yiew in tle
mind. One must oyeicome tlis deeply iooted peisonalin yiew. How does
one oyeicome tlis peisonalin yiew' Tle adyeitence towaids tle out-bieatl
and in-breath is a functional element a mental element. When that element
appears at the mind door advertence towards out-breath and in-breath occurs.
It is merely a mental function. It is not the material aggregate. It is not the
function of tle mateiial aggiegate. It is not an entin oi a being. It is not tle
function of a being. It is not I. It is not the functioning of an I. It is an
element that in the Abhidhamma is called thought, consciousness, or
mentalin. It is tlus tlat one must uy to peiceiye. Let it not be confused and
npna Dpan
Namo Tassa Bhagavato Arahato Sammsambuddhassa
I
Request and Acceptance
On the repeated request of the Lekaing Myosa Wunshidaw Kinwun Mingyi,
I pioceeded to Mandalay on tle 11! waning day of tle montl of Tabaung,
1265 B.E. (Maicl 1904), and deliyeied seimons to tle Sagla and tle lain foi
tliee days and tliee niglts wlile sojouining in nont of Kinwun Mingyis louse.
While I was thus engaged, the Kinwun Mingyis son who is the Myo-ok
of Patlein, and one Maung Klin wlo is tle lead cleil of tle Depun
Commissioneis oce in Mandalay, iequested me to wiite a manual on tle
piactice of npnassati (exeicise of auention oi mindfulness on out-bieatl
and in-bieatl) foi tleii lifelong guidance and benet, and in accoidance
witl tlat iequest, I tle piesiding Saydaw of Ledi Foiest Monasteiy of
Mon-yw slall now expound concisely tle npnassati Suua as giyen
in tle Upaiipasa of tle Majjlimanilya.
II
Exloitation to Suiye foi Spiiitual Piogiess
In accordance with the admonition contained in the Dhammapada:
Tia aatara yma, paijageyya paito. (Dhp v 157)
A wise man slould puiif limself by suiying foi spiiitual
progress during at least one of the three periods of life.
Wise and good people wlo laye tle abilin to see cleaily tle ielation of
cause and eect slould ienounce and ielinquisl success in tle auainment
of wealth (bhoga sampai) and slould put foitl eoit to aclieye spiiitual
progress (bhava sampai) iiglt nom tle ist peiiod of life. If eoit duiing
tle ist peiiod of life is not possible, eoit slould be made duiing tle second
peiiod of life. If eoit duiing tle second peiiod of life is not possible, eoit
should be made as soon as one enters the third period of life.
The essential meaning is that if one lives in close association with the
auainment of wealtl duiing all tliee peiiods of life, one fails to tale full
adyantage of tle oppoitunin to obtain tle manifold benets tlat tlis life
oeis tlis life wlicl is lile a gieat wisling uee wlence one may plucl
many desirable things.
2 A Manual of Respiration
Since this is a time of failure and misfortune (vipai) when beings are
apt to die and disappear quickly and easily, it is appropriate that one should
demaicate tle age of f oi f-ye as tle end of tle peiiod foi tle
auainment of wealtl. Tleieahei, one slould ienounce and ielinquisl tle
auainment of wealtl so tlat one may aclieye tle adyantages tlat ones
encountei witl a Buddlassana, wlicl is so dicult to auain, oeis.
Tleie aie many ways of suiying foi spiiitual piogiess.
Tleie is ist tle way of King Temi and King Haulipla wlo ienounced
the pleasures and enjoyments of the throne and palace while still young
duiing tle ist peiiod of life and adopted tle liyes of ascetics in tle foiest.
Tleie is also tle way of tle long line of eigln-foui tlousand lings nom
King Maghadeva to King Nemi who ruled their kingdoms and enjoyed the
pleasuies and luxuiies of ioyaln duiing tle ist and second peiiods of life,
but stepped down in favour of their eldest sons during the third period of
life. They then led lonely lives in the royal gardens practicing meditation on
the four sublime states (brahmavihra) until tley auained tle absoiptions
(jhna), and continued to live in solitude enjoying the pleasures of these
auainments until tleii deatls.
Tlen tleie is tle way of tle Uniyeisal King Malsudassana wlo did
not even leave his royal palace to live in the royal gardens, but continued to
ieside in tle gieat golden palace called Dlammapsda oinamented witl
piecious gems built foi lim by Salla, tle King of Tyatisa. He continued
to live alone in that luxurious palace practising the four sublime states until
tle absoiptions weie auained.
Tleie is also tle way of tle King of Tallasla wlo, on seeing tle
meditation exercises on respiration (npna kammahna) inscribed on
golden palm leayes sent to lim by tle King of Rjagala, continued to ieside
alone on the uppermost storey of his seven-storeyed palace practising
mindfulness of iespiiation until le auained tle fouitl jlna.
Wise Buddlists of tle piesent day slould uy to emulate tlese distinguisled
persons of great future destiny and should select and adopt one or other of the
piactices foi spiiitual piogiess. Altlougl, duiing tle ist peiiod of life, tley
may puisue and liye amidst tle pleasuies and enjoyments of tle auainment
of wealth, they should renounce and relinquish their worldly interests and
concerns in good time. They should renounce and relinquish such practices
as unclastin and association witl niends and companions, wlicl aie labits
inimical to tle deyelopment of concenuation. Retaining contact witl only tle
peison wlo seiyes tlem food, tley slould suiye foi tleii spiiitual piogiess.
Venerable Ledi Saydaw 23
The Five Stages of Purication (Visuddhi). On the path of insight there
aie ye stages of puiin: 1) Puiication of yiew(dihi visuddhi), 2) Puiication
by overcoming doubt (kakhvitaraa visuddhi), 3) Puiication by lnowledge
and vision of what is path and not-path (maggmaggaadassana visuddhi),
4)Puiication by lnowledge of tle couise of piactice (paipad adassana
visuddhi), 5) Puiication by lnowledge and yision (adassana visuddhi).
Purication of View in Materiali. I slall now slow low puiication
of yiew in mateiialin is aclieyed.
In the material phenomena of out-breath and in-breath eight material
elements are always present: earth (pahav), water (po), ie (tejo), air (vyo),
colour (vaa), odour (gandha), taste (rasa), and yitalin (oj). When sound is
produced it contains nine elements, the additional element being sound(sadda).
Among all tlese elements tle basic elements aie eaitl, watei, ie, and aii.
The function of the earth element is hardness. In all material phenomena
there exists this basic element of hardness. In those things in which earth
piedominates, tle qualin of laidness can be toucled oi felt. In sucl tlings
as the suns rays and moons rays the hardness cannot be felt, but its existence
can be logically realised. For example, how can water bind if there is no
solidin to bind' How can ie buin if tleie is no solidin to buin' How can
aii pioduce motion if tleie is no solidin to pusl'
In the material groups of out-breath and in-breath, the binding function
that causes the grouping is that of water. The heat and cold in the groups are
caused by ie. Motion is caused by aii. In out-bieatl and in-bieatl it is aii
that predominates. If one can appreciate the existence of these four primary
elements in the out-breath and in-breath then one can appreciate their
existence in the whole body and, in pursuance of that appreciation, if one
can peneuate and peiceiye tleii existence in tle out-bieatl and in-bieatl
tlen one can also peneuate and peiceiye tleii existence in tle wlole body.
In tle ultimate iealin tleie exists in tle out-bieatl and in-bieatl only
tlese foui piimaiy elements of eaitl, watei, ie, and aii. It is wlen tle eye
of wisdom can peneuate and peiceiye tlese foui piimaiy elements tlat it
can be said tlat one yiews iealin. If tle peiception does not peneuate fai
enough and does not reach these four elements, stopping short at such things
as the shape and form of out-breaths and in-breaths, then one is still on the
patl of peisonalin belief (sakkya dihi). According to this belief: The
beginning out-breath is at the navel. Its end is at the tip of the nose. It
originates once at the beginning. It disappears once at the end. There is no
repeated origination or disappearance in the middle. Similarly for the
22 A Manual of Respiration
iegaid mindfulness of iespiiation as access concenuation and pioceed to
insiglt by taling any of tle ye aggiegates as tle object of auention.
In tle npnassati Suua tlat is leie dealt witl, in accoidance witl tle
text Contemplating impermanence, etc., the method given continues
associating the practice of insight with mindfulness of respiration. The meaning
is that when out-breaths are exhaled and in-breaths inhaled, they must be done
with the additional special endeavour of the mind adverted on their character-
istic of impeimanence and tlus uy to peiceiye tleii impeimanence cleaily.
From the Counting and Connection Stages. In these two stages the
woil consists solely of leeping tle auention on tle out-bieatls and in-bieatls
and to perceive them with wisdom. Hence, if one wishes to proceed to insight
nom tlese stages, tle eoit must be based on plysical plenomena.
From the Fixing Stage. In tle stage of access concenuation tleie aie two
phases: mindfulness of feelings and mindfulness of consciousness. The second
teuad (wleie it is said, Peiceiying iaptuie Peiceiying bliss) is mindfulness
of feelings plase. Tle tliid teuad (wleie it is said Peiceiying tle mind) is tle
mindfulness of consciousness plase. If one wisles to pioceed to insiglt nom tle
mindfulness of feelings, tle eoit must be based on tle mental plenomena of
feelings. If one wisles to pioceed nom tle mindfulness of consciousness tle eoit
must be based on the mental phenomena of consciousness. If one wishes to proceed
nom tle stage of auainment concenuation tle eoit can be based eitlei on feeling
oi consciousness oi any of tle claiacteiistics of jlna tlat one las auained.
Vipassan Based on Materiali. Wlen eoit in tle counting stage is
accomplished, instead of proceeding next to the connection stage, one must
proceed to the insight into impermanence stage in accordance with the text,
Contemplating impermanenceetc.
Tle momentaiy concenuation (khaika samdhi) that one achieved in the
counting stage must be iegaided as access concenuation. A peison wlo
wisles to piactise insiglt, being an oidinaiy luman being, may not nd it
possible to put foitl eoit foi tle wlole day. He must, tleiefoie, allocate
tliee oi foui louis a day, and put foitl eoit punctually and iegulaily eyeiy
day. Wlen le staits piactice le must ist oyeicome tle wandeiing tendencies
of tle mind and establisl mindfulness of iespiiation. It is only ahei le las
overcome the wandering tendencies that he must start advertence of the
mind towards insight. He must not relinquish mindfulness of respiration,
but must continue to deyelop it until le gains insiglt and auains Patl and
Fruition knowledge. Even when he enters Fruition knowledge he must regard
mindfulness of iespiiation as access concenuation.
Venerable Ledi Saydaw 3
III
Diihing in Sasia Due to an Unstable Mind
Foi oidinaiy louseloldeis, suiying foi spiiitual piogiess means imly
establisling oneself in moialin consisting of eiglt piecepts witl iiglt
livelihood as the eighth (jvahamaka sla), and diligently practising
mindfulness of the body (kyagat sati), meditation exeicises foi uanquillin
(samatha kammahna), and meditation exercises for insight (vipassan
kammahna), witlin tlis lifetime, wlile one still las tle iaie oppoitunin
of encountei witl tle Buddlassana (Buddhuppda dullabha) and the rare
oppoitunin of luman iebiitl (manussaa dullabha).
Befoie taling up tle meditation exeicises foi uanquillin and insiglt,
one must practice mindfulness of the body, which is one of the exercises of
mindfulness (satipahna). I will explain with an example why it is necessary
to piactice mindfulness nom tle outset.
In tlis woild, a mad man wlo las no conuol oyei lis mind is of no use
eitlei in woil foi lis own benet oi foi tle benet of otleis. Eyen wlen
eating, he is liable to upset his plate and walk away. It is impossible for him
to concenuate on woil foi tle benet of otleis. Wlen tlis mad peison is
piopeily ueated le becomes sane and mentally stable enougl to peifoim
woil botl foi lis own benet as well as foi tle benet of otleis, just lile
normal people.
Similaily, oidinaiy sane people iesemble tle mad man wlo las no conuol
oyei lis mind wlen tley undeitale tle subtle woil of uanquillin and insiglt.
For example, when paying homage to the Buddha, the minds of normal
people do not iemain steadfastly and continuously concenuated on tle noble
and incomparable qualities of the Buddha. Even when repeating the stanza
Itipiso... tleii minds wandei. If tley weie obliged to stait again nom tle
beginning wleneyei tleii auention suayed, tleii tasl of iepeating tle stanza
would never be successfully completed. It is only because they have
commiued tle stanza to memoiy tlat tley aie able to iepeat it to tle end.
Tle same lappens in all tle exeicises foi mental uaining and deyelopment.
This is how ordinary sane people are just like mad persons when it comes
to deyeloping concenuation and insiglt.
Let all tale leed! In tle case of sucl peisons wlo laye no conuol oyei tleii
minds, fai nom being able to aclieye tle patl (magga) its nuition (phala), and
nibbna, tleii iebiitl in one of tle foitunate iealms (sugat) ahei deatl is
unceitain. In tlis woild, people wlo laye no conuol oyei tleii legs cannot
4 A Manual of Respiration
successfully perform work that must be done with the legs. People who have
no conuol oyei tleii lands cannot successfully peifoim woil tlat must be done
witl tle lands. People wlo laye no conuol oyei tleii speecl cannot successfully
peifoim woil tlat must be done witl speecl. People wlo laye no conuol oyei
their minds cannot successfully perform work that must be done with the mind.
The work of meditation must be performed solely with the mind. Hence it is
tlat woildlings, botl lain and Sagla, wlo laye no conuol oyei tleii minds
cannot successfully piactise meditation. Tleii eoits aie meie imitations.
Consider the case of a boatman who has not mastered the steering of his
boat, oating down tle swih and suong cuiients of a gieat iiyei, lis ciah
lled witl meiclandise. Duiing tle niglt le does not see tle towns, layens,
and anchorages that lie along the banks. During the day, although he can
see the towns, havens, and anchorages, he is unable to stop and anchor at
any of tlem because of lis inabilin to steei lis boat and tlus le diihs down
to the ocean looking at those towns, havens, and anchorages with longing
and admiration.
In tlis simile, tle gieat iiyei witl tle swih and suong cuiients togetlei
witl tle ocean is Sasia witl its foui oods (oghas). The boat laden with
meiclandise is tle ye aggiegates (khandha) of a living being. The boatman
wlo cannot conuol lis boat is a woildling (puthujjana). Suetcles of tle
river lined with forests, where no towns, havens, and anchorages exist,
aie tle empn woild-cycles wleie no Buddlassana appeais. Tle peiiod
of night when the boatman cannot see the towns, havens, and anchorages
may be compared to the plight of those beings who though reborn during
tle appeaiance of a Buddlassana in tlis woild aie neyeitleless ignoiant
or unmindful of it because they happen to be in one or the other of the
eight inopportune places. The period of day when the towns, havens, and
anchorages can be seen, but the boatman is unable to stop and anchor at
any of tlem because of lis inabilin to steei lis boat and tlus diihs down
to the ocean looking at those towns, havens, and anchorages with longing
and admiration, may be compared to the plight of those who, though
Buddlists, do not male any eoit to piactise meditation, and tlus iesemble
insane peisons laying no conuol oyei tleii minds. Tley aie unable to
auain tle towns, layens, and ancloiages, wlicl aie tle absoiptions
auained tliougl meditation exeicises in uanquillin, insiglt lnowledge
(vipassan a), path knowledge (magga a), nuition lnowledge (phala
a), and nibbna: and paying iespects to and eyoling admiiation foi
tle tliee gems of tle Buddla, Dlamma, and Sagla. Tley diih witlout
Venerable Ledi Saydaw 21
At piesent, people witlin tle Buddlassana laye tle oppoitunin to
woil towaids tle auainment of stopping iebiitl, so tley slould focus all
tleii eoits on aclieying tlis. If tley wisl to put a stop to iebiitl tley must
suiye foi lnowledge and libeiation. To aclieye lnowledge and libeiation,
they must establish the seven factors of enlightenment. To establish the seven
factors of enlightenment, they must establish the four foundations of
mindfulness. To establish the four foundations of mindfulness, they must
undertake the practice of mindfulness of respiration. If mindfulness of
respiration, the four foundations of mindfulness, the seven factors of
enlightenment, and knowledge and liberation are accomplished, the
tliin-seyen iequisites of enligltenment aie also accomplisled. Tlis is tle
condensed meaning of tle npnassati Suua.
The way to achieve this knowledge and liberation speedily is no other
tlan wlat las been slown in tle fouitl teuad, wleie it is said, Contem-
plating impermanence, I will exhaleetc. Ahei tle seyen factois of
enlightenment are established, the knowledge and liberation of the path
and nuition of Sueam-winning and tle stopping of iebiitl witl some
remainder (sa-updisesa nibbna) nibbna witl tle aggiegates of
grasping remaining will be achieved. At this point, wrong views and
doubts cease, wlile deliyeiance nom unwlolesome acts and wiong
liyeliloods, and tlus nom iebiitl in tle lowei iealms, is obtained. Tlis
can be auained in tlis yeiy life.
XVII
How to Proceed to Insight
I slall now slow concisely tle woil of tle fouitl teuad.
When can one proceed to Vipassan? In tle npnassati Suua and tle
Commentary, the order of practice is to undertake the work of the fourth
teuad only ahei tle auainment of tle foui jlnas. If one can adleie suictly
to tlis oidei it is ideal. Howeyei, if one nds oneself unable to follow tlis
oidei of piactice one may pioceed to insiglt nom tle tliid jlna. It is
peimissible to pioceed to insiglt also nom tle second jlna, oi nom tle ist
jlna, oi nom access concenuation befoie jlna is auained, oi nom tle
connection stage, oi eyen nom tle counting stage ahei tle wandeiing
tendencies of the mind have been overcome.
Two Methods. One may proceed to insight while still adhering to the
woil of leeping tle auention on tle out-bieatl and in-bieatl, oi one may
20 A Manual of Respiration
XVI
How Knowledge and Libeiation aie Fullled
To slow low to pioceed nom mindfulness of iespiiation to insiglt, patl
knowledge (which is vijj) and nuition lnowledge (wlicl is vimui), the
Buddha said:
Katha bhvit ca, bhikkhave, saa bojjhag katha bahulkat
vijj vimui pariprenti? Idha, bhikkhave, bhikkhu sati-
sabojjhaga bhaveti vivekanissita virganissita nirodha-
nissita vosaggaparinmiEva bhvit kho, bhikkhave, saa
sabojjhag eva bahulkat vijj vimuim pariprenti. (M.iii.88)
How, monks, must the seven factors of enlightenment be
developed and made much of to achieve knowledge and
liberation? Here, monks, a monk develops the enlightenment
factor of mindfulness, depending on seclusion, dispassion, and
cessation, and ripening in relinquishmentThus developed
and made much of, monks, the seven factors of enlightenment
full lnowledge and libeiation.
Seclusion (viveka), dispassion (virga), cessation (nirodha), and relinquish-
ment (vosagga) aie all synonyms foi nibbna. Piactising witl tle aim of
aclieying nibbna in tlis yeiy life is wlat is meant by depending on
seclusion, etc. It is also called depending on stopping the cycle of rebirth
(vivaanissita). If eoit is made meiely to acquiie meiit it is depending on
the cycle of rebirth (vaanissita).
If one practises according to the counting method, the connection method,
and tle xing metlod (wleie access concenuation and auainment concenua-
tion aie enteied), one fulls tle foui foundations of mindfulness and tle
seven factors of enlightenment. However, if one does so with an inclination
towaids tle Deya and Bialma existences ahei deatl, tle seyen factois of
enlightenment become dependent on the cycle of rebirths. If one stops short
witl tle auainment of access concenuation, auainment concenuation, and
contemplation of impermanence, one is liable to become inclined towards
depending on the cycle of rebirths. Hence, depending on seclusion,
dispassion, cessation, and ielinquislment mean puuing foitl eoit witl a
yiew to auaining tle stopping of iebiitl in tlis yeiy life and not stopping
sloit witl sucl auainments as access concenuation and auainment concenua-
tion. Stopping iebiitl means nibbna.
Venerable Ledi Saydaw 5
conuol to tle empn woild cycles posing as donois of monasteiies, donois
of tle foui iequisites, oidinaiy blilllus, and famous Maltleias
honoured for their extensive learning.
Tlis is tle pictuie of tle diihing tlat las occuiied to beings in tle
innitely long Sasia.
IV
Mindfulness of tle Body befoie Tianquillin and Insiglt
In this present life, if beings continually fail to practise mindfulness of
tle body, and tlus continue to liye witlout conuol oyei tleii minds, altlougl
tley may be Buddlists, tley will be diihing and submeiged in Sasia just
as tley laye been in tle past. Lacling conuol oyei tle mind, tley aie ceitain
to diih in Sasia because witlout mental conuol, tle woil of uanquillin
and insiglt cannot be undeitalen. Gaining conuol of tle mind is, on tle
otlei land, tle ceitain patl to nibbna, because it enables tle woil of
uanquillin and insiglt to be undeitalen. Meditation on mindfulness of tle
body is tle eoit to gain conuol of tle mind.
Eyen tlougl one is unable to undeitale tle liglei woil of uanquillin
and insiglt, tle Buddla said tlat if one can imly conuol ones mind and
succeed in leeping it at will witlin ones body, one enjoys tle taste of nibbna:
Amata tesa viraddha, yesa kyagat sati viraddh.
Amata tesa aviraddha, yesa kyagat sati aviraddh.
Amata tesa aparibhua, yesa kyagat sati aparibhu.
Amata tesa paribhua, yesa kyagat sati paribhu.
Those who have missed mindfulness of the body, have missed
nibbna. Tlose wlo laye not missed mindfulness of tle body,
laye not missed nibbna. Tlose wlo laye not made use of
mindfulness of tle body, laye not made use of nibbna. Tlose
who have made use of mindfulness of the body, have made use
of nibbna. (A.i.46)
The essential meaning is that if one is established in mindfulness of the
body one can successfully undeitale tle woil of uanquillin and insiglt
because one las im conuol oyei ones mind, tlus it is ceitain tlat in tlis
yeiy life one cannot miss nibbna. If, loweyei, lile tle mad man, one las
no conuol oyei ones mind because one continues to neglect tle woil of
mindfulness of tle body, one is unable to full tle woil of uanquillin and
insiglt, and lence will miss nibbna.
6 A Manual of Respiration
Tleie aie many degiees of conuol oyei ones mind.
In tlis woild, oidinaiy peisons wlo aie not insane laye sucient conuol
over their minds to perform the various tasks, both individual and social,
tlat aiise among lumans. Tlis is one lind of conuol.
Witlin tle Buddlassana, tle moialin of conuolling tle senses (indriya
savara sla) is one lind of conuol. Howeyei, it cannot be said to be dependable.
Establishing oneself in mindfulness of the body, being the proximate
cause (padahna) of uanquillin and insiglt meditation, is im conuol. Tle
auainment of access concenuation (upacra samdhi) just before entering any
of tle absoiptions, is imei conuol. Fiimei still is auainment concenuation
(appan samdhi) reached during full absorption. The eight stages of
auainment concenuation aie conuols tlat become piogiessiyely imei as
eacl liglei stage is ieacled. In tle mauei of uanquillin, tle auainments of
the higher spiritual powers (abhia) iepiesents tle liglest leyel of conuol.
Tlis is tle patl of uanquillin called Samatla Ynila.
Tle patl of insiglt is called Vipassan Ynila.
Here ends the section showing that mindfulness of the body must precede
tle woil of uanquillin and insiglt.
V
Why Mindfulness of Respiration Should be Practised
The people of the present day, both lay and monastic, who have
encounteied tle Buddlassana, slould abloi and feai tle state of laying
no conuol oyei tleii minds and slould, as eaily as possible, adopt and
practise one or other of the exercises for mindfulness of the body given in
tle Malsatipalna Suua of tle Diglanilya (DN 22) so tlat tley may
secuie im conuol of tleii minds.
In tle Kyagatsati Suua (MN 119) of tle last f of tle Middle-lengtl
Sayings, eighteen kinds of exercises for mindfulness of the body are given;
namely, mindfulness of respiration (npna), mindfulness of the postures
[of siuing, standing, walling, and lying down] (iriypatha), clear comprehen-
sion of actions (sampajaa), auention to tle impuiities of tle body (paikkla
manasikra), analysis of the elements (dhtu manasikra), nine cemetery
contemplations (sivathika), and four absorptions.
In tle npnassati Suua (MN 118), also of tle last f, it is slown low
the work of mindfulness of the body and the four full absorptions of
uanquillin meditation, insiglt meditation, deyelopment of tle patl, and
Venerable Ledi Saydaw 19
Woil on tle fouitl teuad, sucl as contemplating impeimanence, is
establishing mindfulness of mental objects (dhammnupassana satipahna).
Heie, again, wlile auention continues to be placed on out-bieatl and in-bieatl,
eoit is made to cleaily peiceiye abandonment by oyeicoming unwlolesome
states, such as covetousness (abhijj) and sorrow(domanassa), with wisdom.
Yo ya abhijjdomanassna pahna ta paya disv sdhuka
ajjhupekkhit hoti. Having seen with wisdom the abandoning of covetous-
ness and giief, le closely lools on witl equanimin. (M.iii.84)
Because mental objects such as impermanence are contemplated together
with out-breath and in-breath, it is also proper to call it establishing
mindfulness of mental objects.
XV
How tle Factois of Enligltenment aie Fullled
I shall now show how a person who accomplishes mindfulness of
iespiiation also fulls tle seyen factois of enligltenment.
Since the work of mindfulness of respiration consists of making the
mindfulness imei and suongei eyeiy day, it amounts to tle enligltenment
factor of mindfulness. When, to a meditator practising mindfulness of
iespiiation, tle auention becomes im, and tleie is no moment wlen le is
witlout auention, tlen tle enligltenment factoi of mindfulness is fullled.
When a meditator practising mindfulness of respiration gains insight
into the phenomena associated with that practice, then the enlightenment
factoi of inyestigation of plenomena is fullled.
The arousing of energy in the practice of mindfulness of respiration is
tle fullment of tle enligltenment factoi of eneigy.
When the stage of contemplating rapture is reached, the progressive
deyelopment of iaptuie is tle fullment of tle enligltenment factoi of iaptuie.
Wlen iaptuie is auained wlile piactising mindfulness of iespiiation, tle
hindrances of sloth and torpor are allayed and calmed, and the progressive
deyelopment of tlis calming down is tle enligltenment factoi of uanquillin.
Wlen uanquillin deyelops, concenuation deyelops. Tlis is tle enliglt-
enment factoi of concenuation.
Wlen concenuation deyelops tleie is no longei any occasion foi anxien
and concein aiising out of an inauentiye mind, tlus tle enligltenment factoi
of equanimin deyelops.
Tle Pi Text slows in detail low tle seyen factois of enligltenment aie
fullled in tle establislment of eacl of tle foui foundations of mindfulness.
18 A Manual of Respiration
Contemplating impeimanence, I will exlale le uains limself.
Contemplating impeimanence, I will inlale le uains limself.
Contemplating dispassion, I will exlale le uains limself.
Contemplating dispassion, I will inlale le uains limself.
Contemplating cessation, I will exlale le uains limself.
Contemplating cessation, I will inlale le uains limself.
Contemplating ielinquislment, I will exlale le uains limself.
Contemplating ielinquislment, I will inlale le uains limself.
The way to proceed to insight will be dealt with later.
This ends the fourth tead.
XIV
How tle Foundations of Mindfulness aie Fullled
The Buddha said that those who cultivate and make much of mindfulness
of iespiiation also full tle deyelopment of tle foui foundations of
mindfulness. I shall here give just the essential meaning.
In tle foui teuads dealt witl aboye, eoit in tle ist teuad, wlicl includes
the counting and connection stages, consists entirely of establishing mindfulness
of the body(kynupassana satipahna). The out-breath and in-breath, being part
of tle aggiegate of mateiialin (rpakkhandha) are called body (kya). Kyesu
kyaatarha bhikkhave eta vadmi yadida asssapasss. I say that this is
a certain body among the bodies, namely, in-breathing and out-breathing. (M.iii.83)
Eoit in tle second teuad consists of establisling mindfulness of feelings
(vedannupassana satipahna). Vedansu vedanatarha bhikkhave eta
vadmi. Yadida asssapasssna sdhuka manasikra. I say that this is
a ceitain feeling among tle feelings, namely, giying close auention to
in-breathing and out-breathing. (M.iii.84)
Sdhuka (close, thorough) indicates the special endeavour that is
required in Ptippaisaved etc. Heie, wlile auention continues to be
placed on out-bieatl and in-bieatl, eoit is made to cleaily peiceiye tle
feelings witl wisdom, and tlus woil in tle second teuad is called
establishing mindfulness of feelings.
Woil in tle tliid teuad consists of establisling mindfulness of conscious-
ness (cinupassana satipahna). Heie, also, wlile auention continues to be
placed on out-bieatl and in-bieatl, eoit is made to completely peiceiye
the mind with wisdom.
Venerable Ledi Saydaw 7
iealisation of nuition (tle last two aie lnown as lnowledge of libeiation)
are accomplished by the practice of mindfulness of respiration alone.
It is also tle custom foi all Buddlas to auain supieme enligltenment
tliougl tle metlod of mindfulness of iespiiation, and laying auained
Buddhahood, all Buddhas have continued to remain established in mindful-
ness of iespiiation witlout any lapse until tley auain Paiinibbna.
In tle mauei of uanquillin meditation: of tle foin meditation exeicises
that are prescribed, mindfulness of respiration is the easiest to establish
continuously at all times. The Buddha extolled mindfulness of respiration
more than he did the other meditation exercises. The commentators also
called mindfulness of respiration the realm of the great (mahprisa bhmi).
Mindfulness of respiration is not a meditation exercise that is suitable for
ordinary persons. It is suited only for persons of great wisdom.
Hence, foi tle benet of tlose wise people wlo wisl to emulate tle way
of tle afoiementioned King Pallsti of Tallasla, wlo spent tle iest of lis
life alone on the top-most storey of his seven-storeyed palace practicing
meditation beginning with mindfulness of the body until he achieved the
fouitl jlna, and tlus wisl to suiye foi spiiitual piogiess including and
accompanying adyantages tlat tle iaie oppoitunin of an encountei witl a
Buddlassana oeis, I will now expound concisely tle npnassati Suua
as giyen in tle last f (MN 118).
VI
Mindfulness of Respiiation Leads to Nibbna
npnassati, bhikkhave, bhvit bahulkat caro satipahne
pariprenti. Caro satipahn bhvit bahulkat saa bojjhage
pariprenti. Saa bojjhag bhvit bahulkat vijj vimui
pariprenti. (MN 118)
Monks. If mindfulness of respiration is cultivated and made
mucl of, tle foui foundations of mindfulness aie fullled and
perfected. If the four foundations of mindfulness are cultivated
and made much of, the seven factors of enlightenment (bojjhaga)
aie fullled and peifected. If tle seyen factois of enligltenment
are cultivated and made much of, knowledge (vijj) and
liberation (vimui) aie fullled and peifected.
Here, knowledge means the four path knowledges, and liberation means
tle foui nuition lnowledges. Tle essential meaning is tlat if mindfulness of
8 A Manual of Respiration
respiration is practiced diligently for days and months, the work of the four
foundations of mindfulness, the seven factors of enlightenment, and of knowledge
and liberation are automatically accomplished. The foundations of mindfulness,
the factors of enlightenment, and knowledge and liberation comprise the
tliin-seyen iequisites of enligltenment (bodhipakkhiyadhamm) so the develop-
ment of tle tliin-seyen iequisites of enligltenment aie automatically fullled.
Tlis ends tle exposition of tle inuoduction to tle npnassati Suua.
VII
Posture for Meditation
Idha pana bhikkhave bhikkhu araagatov rukkhamlagatov
sugragatov nisdati pallaka bhujitv uju kya
paidhya parimukha sati upahapetv.
Heie, monls, laying gone to a foiest, oi to tle ioot of a uee, oi
to an empn place, laying sat cioss-legged witl lis body eiect,
le leeps lis auention imly xed on tle object of meditation.
This ends the posture for meditation.
VIII
Tle Fiist Teuad
So satova assasati satova passasati.
Dgha v assasanto Dgha assasmti pajnti. Dgha v
passasanto Dgha passasmti pajnti. Rassa v assasanto Rassa
assasmti pajnti. Rassa v passasanto Rassa passasmti pajnti.
Sabbakyappaisaved assasissmti sikkhati.
Sabbakyappaisaved passasissmti sikkhati.
Passambhaya kyasakhra assasissmti sikkhati.
Passambhaya kyasakhra passasissmti sikkhati.
First Stage: Tle meditatoi witl steady auention exlales an out-bieatl
and witl steady auention inlales an in-bieatl.
Second Stage: While exhaling a long breath he knows that he exhales a long
out-breath. While inhaling a long breath he knows that he inhales a long in-breath.
The Buddha says pallaka bhujitv because the cross-legged posture is especially
suitable for meditation. However, any of the four postures diligently adopted will suffice.
Parimukha means, literally, in front of his face. It means he does not look around here and
there, but pays attention to his meditation object (of respiration at the nostrils). ed.
Venerable Ledi Saydaw 17
Samdaha cia assasissmti sikkhati. Samdaha cia
passasissmti sikkhati.
Vimocaya cia assasissmti sikkhati. Vimocaya cia
passasissmti sikkhati.
Peiceiying tle mind, I will exlale le uains limself. Peiceiying
tle mind, I will inlale le uains limself.
Deliglting tle mind, I will exlale le uains limself. Deliglting
tle mind, I will inlale le uains limself.
Concenuating tle mind, I will exlale le uains limself.
Concenuating tle mind, I will inlale le uains limself.
Fieeing tle mind, I will exlale le uains limself. Fieeing tle
mind, I will inlale le uains limself.
1. Enteiing tle foui jlnas iepeatedly to male tle peiception of tle mind
exuemely cleai is peiceiying tle mind.
2. Wlen tle peiception of tle mind is exuemely cleai, maling tle mind
exuemely deliglted, by enteiing tle ist and second jlnas (wlicl aie
associated with rapture) repeatedly is delighting the mind.
3. Wlen tle mind is exuemely deliglted, maling tle mind exuemely
concenuated, by enteiing tle tliid and fouitl jlnas, is concenuating tle mind.
4. Fieeing tle mind of obstacles by enteiing tle foui jlnas iepeatedly
is neeing tle mind.
Tle Commentaiy associates tlis teuad also witl auainment concenuation.
It, loweyei, contains piactices associated witl access concenuation as well.
This ends the third tead.
XIII
Tle Fouitl Teuad
I slall now explain tle fouitl teuad wlicl giyes tle metlod of
pioceeding nom mindfulness of iespiiation to insiglt.
Aniccnupass assasissmti sikkhati. Aniccanupass
passasissmti sikkhat.
Virgnupass assasissmti sikkhati. Virgnupass
passasissmti sikkhati.
Nirodhnupass assasissmti sikkhati. Nirodhnupass
passasissmti sikkhati.
Painissaggnupass assasissmti sikkhati. Painissaggnupass
passasissmti sikkhati.
16 A Manual of Respiration
Ciasakhrapaisaved assasissmti sikkhati.
Ciasakhrapaisaved passasissmti sikkhati.
Passambhaya ciasakhra assasissmti sikkhati.
Passambhaya ciasakhra passasissmti sikkhati.
Peiceiying iaptuie, I will exlale le uains limself. Peiceiying
iaptuie, I will inlale le uains limself.
Peiceiying bliss, I will exlale le uains limself. Peiceiying bliss,
I will inlale le uains limself.
Peiceiying tle mental foimations, I will exlale le uains limself.
Peiceiying tle mental foimations, I will inlale le uains limself.
Calming tle mental foimations, I will exlale le uains limself.
Calming tle mental foimations, I will inlale le uains limself.
1. Wlen tle counteipait sign appeais, puuing foitl eoit until tle
auainment of tle ist and second jlna, in wlicl iaptuie (pti) predominates,
is what is meant by perceiving rapture.
2. Puuing foitl eoit until tle auainment of tle tliid jlna, in wlicl
bliss (sukha) predominates, is what is meant by perceiving bliss.
3. Puuing foitl eoit until tle auainment of tle fouitl jlna, in wlicl
the mental formation (ciasakhra) of equanimin piedominates, is wlat is
meant by perceiving mental formations.
4. Puuing foitl eoit to calm down tle coaise feelings and peiceptions
is what is meant by Calming down the mental formations.
Tle Commentaiy associates tlis teuad witl auainment concenuation,
but tle peiceptions of iaptuie, bliss, and equanimin aie also associated witl
access concenuation, wlicl is auained ahei tle ist appeaiance of tle
counterpart sign.
This ends the second tead.
XII
Tle Tliid Teuad
I slall now explain tle tliid teuad wlicl giyes tle piactice wlen
enteiing auainment concenuation.
Ciapaisaved assasissmti sikkhati. Ciapaisaved
passasissmti sikkhati.
Abhippamodaya cia assasissmti sikkhati.
Abhippamodaya cia passasissmti sikkhati.
Venerable Ledi Saydaw 9
While exhaling a short out-breath he knows that he exhales a short out-breath.
While inhaling a short in-breath he knows that he inhales a short in-breath.
Third Stage: Wlile exlaling le uains limself to peiceiye tle entiie
out-bieatl: its beginning, middle, and end. Wlile inlaling le uains limself
to perceive the whole in-breath; its beginning, middle, and end.
Fourth Stage: Wlile exlaling le uains limself to allay and calm down
tle out-bieatl. Wlile inlaling le uains limself to allay and calm tle in-bieatl.
In tle ist stage, tle meditatoi must uy to leep tle auention imly xed
on the out-breath and in-breath.
In tle second stage tle meditatoi must uy to peiceiye tle long and sloit
out and in-breath respectively.
In tle tliid stage tle meditatoi must uy to peiceiye tle entiie out and
in-breath the beginning, middle, and end.
In tle fouitl stage tle meditatoi must uy to allay and calm down tle
out and in-bieatl until it becomes exuemely subtle.
In tle ist stage it is not yet possible to peiceiye sucl details as tle lengtls
of tle out and in-bieatl. In tlis stage one las to leep ones auention on tle tip
of tle nose oi tle uppei lip, as tle case may be, wleieyei tle suiling of tle out
and in-bieatl can be cleaily giasped. Tle meditatoi must uy to be awaie of
eyeiy out and in-bieatl tlat occuis. Tle meditatoi must uy foi one loui, oi two
louis, oi foi wlateyei lengtl of time le is able to put foitl eoit, duiing wlicl
time tle auention must be imly tied, as it weie, to tle tip of tle nose, oi to tle
upper lip as the case may be, and the meditator must persist until such time as
eyeiy out and in-bieatl is peiceiyed witlout any bieatl escaping lis auention.
In tle second stage, wlen tle leeping of tle auention on tle out and
in-bieatls las been masteied, tle meditatoi must uy to peiceiye tle long out
and in-breath as long and the short out and in-breath as short. Even during
tle space of one siuing, long as well as sloit bieatls occui. Eyeiy long and
short breath must be so perceived, and the perception must cover every breath,
not one out-breath or one in-breath being missed. When the breaths are exhaled
and inhaled quickly they are short. Thus perceiving the long and short out
and in-breaths consists of perceiving the slow and quick out and in-breaths.
In the third stage, when the perception of the long and short out and
in-breaths has been mastered, every breath occurring in the body must be
peiceiyed in its entiien, iiglt nom its staiting point witlin tle body,
through its middle, to the point where it ends within the body; the
exuemities of tle bieatls (stait oi end as tle case may be) being at tle tip
of the nose and at the navel.
10 A Manual of Respiration
In tle fouitl stage, wlen tle peiception of eyeiy bieatl in its entiien las
been mastered, the coarse and rough breaths must be calmed down and allayed
by degrees, making them more and more gentle and subtle, until the stage is
reached when it seems that the out-breaths and in-breaths have entirely disappeared.
IX
The Method of the Commentary
In tle Commentaiy tleie aie tliee main stages of eoit:
1. Counting (gaan): leie, tle auention is placed on tle out-bieatl and
in-breath by the method of counting them.
2. Connection (anubandhan): leie, tle auention is placed continuously
on tle out-bieatl and in-bieatl and is made suongei and imei, but tle
counting is discontinued.
3. Fixing (hapan): leie, tle eoit is intensied until tle liglei stages
of auainments aie aclieyed.
There are two places where the out-breath and in-breath may be grasped:
at tle tip of tle nose oi at tle uppei lip. To some people tle suiling of tle
bieatl on tle tip of tle nose is cleaiei, wlile to otleis tle suiling of tle
bieatl on tle uppei lip is cleaiei. Auention must be placed on tle spot wleie
the perception is clear (This spot may be called the point of touch). At the
outset, eoit must be made to leep tle auention on tle point of toucl by
counting tle numbei of times tle out-bieatl and in-bieatl suile tle spot.
In tle next stage, eoit must be made to leep tle auention on tle out-bieatl
and in-bieatl witlout tle aid of counting. Finally, tle eoit is continued to
male tle auention suongei and imei.
Tleie aie two metlods of counting, slow and fast, accoiding as tle auention
is weal oi suong. At ist, tle mind is unsteady and clle, and tle auention
is weal, tlus one is not auentiye oi mindful of eyeiy bieatl tlat occuis. Some
bieatls escape tle auention. Only tlose bieatls tlat aie cleaily peiceiyed witl
mindfulness aie counted, wlile tlose tlat aie not cleaily peiceiyed aie leh out
of the reckoning. Counting thus progresses slowly. It is the slow stage.
Counting is done in six cycles (vra). In tle ist cycle, counting pioceeds
nom one to ye: tlen, in tle second, nom one to six: in tle tliid, nom one
to seyen: in tle fouitl, nom one to eiglt: in tle hl, nom one to nine: and
in tle sixtl, nom one to ten. Ahei tle sixtl cycle, one must begin again nom
tle ist cycle. Sometimes, tlese six cycles aie counted as one.
Fiist, place tle auention on tle point of toucl, and wlen an out-bieatl
or in-breath is clearly perceived, start counting one. Continue counting
Venerable Ledi Saydaw 15
the out and in-breaths become calmed down and allayed of their own accord
eyen nom tle counting stage, and in my expeiience, I laye come acioss
persons whose out and in-breaths automatically disappeared.
Herein, this is what the Commentary says: Gaanvaseneva pana
manasikraklato pabhuti anukkamato orika-asssapasssa nirodhavasena
kyadarathe vpasante kyopi ciampi lahuka hoti, sarra kse
laghankrappaa viya hoti. Ahei le las giyen lis auention to counting,
when the bodily disturbance has been stilled by the gradual cessation of gross
in-breaths and out-breaths, then both the body and the mind become light:
the physical body is as though it were ready to leap up into the air. (Vism.282)
I have known people whose bodies have risen about the height of four
ngeis bieadtl in tle aii.
When the stage of this disappearance of the out and in-breaths is reached
witlout taling tle auention o tle point of toucl, an auempt must be
made to perceive the disappeared out and in-breaths, and when they are
perceived again clearly, the counterpart signs appear. At that stage the
hindrances, such as fear, dread, sleep, indolence, etc., are overcome, and
jlna is auained.
This ends the reconciliation between the Commentary and the Pi Text.
Tlis also ends tle counting, connection, and xing metlods of tle
Commentary where seven stages are given viz., counting (gaan), connection
(anubandhan), touching (phusan), xing (hapan), observing (sallakkha),
turning away (vivahan), and puiication (prisuddhi), are given.
Tle ist teuad is tle main and essential stage. At tle piesent day, if woil
in tle ist teuad is successfully accomplisled, one can pioceed to uanquillin
and insight meditation as one desires.
Here ends the rst tead.
XI
Tle Second Teuad
I slall now slow tle second teuad wlicl is to be auempted oi piactised
in tle xing stage, wlicl is tle stage of tle auainment concenuation (appan
jhna).
Ptippaisaved assasissmti sikkhati, Ptippaisaved
passasissmti sikkhati.
Sukhappaisaved assasissmti sikkhati, sukhappaisaved
passasissmti sikkhati.
14 A Manual of Respiration
necessaiy to uace tle entiie bieatl nom beginning to end. All tlat is
necessaiy is tlat, wlile leeping tle auention xed on tle point of toucl,
additional endeavour has to be made to be aware of the lengths of the breaths
that brush the point of touch. Long breaths brush the spot for a long time
wlile sloit bieatls biusl tle spot foi a sloit peiiod. Tle mind las tle abilin
to become exuemely expansiye and tlus it is possible to be awaie of tle long
and sloit bieatls tlat go out and come in eyen wlile leeping ones auention
steadily xed on tle point of toucl.
Wlen tle long and sloit bieatls laye been cleaily peiceiyed, eoit las
to be made to peiceiye tle entiie suuctuie of eacl bieatl tle beginning,
middle, and end eyen wlile leeping ones auention xed on tle point
of toucl. In accoidance witl tle Pi Text wlicl says Sabbakyappaisaved
assasissmti sikkhati. Sabbakyappaisaved passasissmti sikkhati. Which
means that when an out-breath is released it must not be done unmindfully,
one must be fully awaie of it iiglt nom its stait witlin tle body and follow
it along its course until it reaches its end within the body at the point of
toucl. It is witl tlis added endeayoui of being awaie of it in its totalin tlat
the breath must be released. Similarly, when an in-breath is inhaled one must
do so witl awaieness iiglt nom its stait witlin tle body at tle point of
touch and follow it until it reaches its end at the navel within the body.
Wlile tlus following tle out and in-bieatl nom beginning to end, tle
auention must continue to be xed at tle point of toucl. Tle bieatl must
not be followed nom beginning to end by allowing tle auention to leaye tle
point of touch. If endeavour is made with resolution to follow the out and
in-bieatls witlout, at tle same time, allowing tle auention to leaye tle point
of toucl, tlen, eyen wlile tle auention continues to be xed on tle point
of touch, the form and shape of the out and in-breaths will gradually appear
cleaily in tleii entiien.
When the beginning, middle, and end of the out and in-breaths have
been clearly perceived, if the rough and coarse out and in-breaths do not
become automatically calmed and allayed to the point of disappearance then,
in accoidance witl tle text of tle fouitl section of tle ist teuad of tle Pi
Text, wherein it is said, Passambhaya kyasaknra assasissmti sikkhati,
passambhaya kyasakhra passasissmti sikkhati, a special and additional
endeavour must be made to make them more and more subtle and the
out-breath and in-breath must be released with the resolution to make such
an endeayoui. Tle piocess must not be leh unmindfully to tale its own
course. In the method given in the Commentary, however, it is stated that
Venerable Ledi Saydaw 11
two, three, four, etc., when the ensuing out-breaths and in-breaths are clearly
perceived. If any of them are not clearly perceived, stop the progressive
counting by continuing to count one, one, one, etc., until the next clear
perception of out-breath and in-breath, when the counting advances to two.
Wlen tle count ieacles ye, in tle ist cycle, stait again nom one. Pioceed
in this manner until the sixth cycle is completed. Since only those breaths
that are clearly perceived are counted, it is called the slow count.
When the counting has been done repeatedly many times, the number
of breaths that are clearly perceived will increase. The spacing between each
progressive count will decrease. When every breath is clearly perceived, the
counting will progress uninterruptedly and become fast. One must proceed
until no bieatl is missed out nom tle counting.
It is not necessaiy to count oially. A mental count is sucient. Some
people prefer to count orally. Others count one bead at the end of each
sixth cycle, and they resolve to count a certain number of rounds of
beads a day. The essential thing is to make the perception clear and the
auention suong and im.
When the stage is reached when every out and in-breath is clearly
perceived without the aid of counting, when no out and in-breath escapes
tle auention, tle counting must be discontinued and tle connection metlod
adopted. Heie, tle connection metlod means puuing foitl eoit to leep
tle auention continuously on tle point of toucl, and to peiceiye eyeiy
out and in bieatl witlout counting tlem. It means iepeating tle eoit made
in tle counting stage in oidei to male peiception cleaiei and auention
suongei and imei, but witlout tle aid of counting.
How long is tlis eoit by tle connection metlod to be made' Until tle
counterpart sign (paibhga nimia) that arises at a higher level of
concenuation appeais.
Wlen auention becomes xed on tle out and in-bieatl (i.e. wlen a ceitain
degiee of concenuation is aclieyed), manifestations appeai, sucl as masses
of uh wool, oi gusts of wind, oi clusteis of stais, oi gems oi peails, oi
suings of peails, etc., in various shapes, groups, and colours. These are the
counterpart signs.
The connection method must be maintained until such time as the
counteipait signs appeai cleaily wleneyei eoit is made.
Duiing tle counting and connection stages, auention must still be lept
on tle point of toucl. Fiom tle time tlat tle counteipait signs appeai, eoit
must be made accoiding to tle xing (hapan) method. Counterpart signs are
12 A Manual of Respiration
manifestations and resemble new mental objects. Not being natural phenomena,
tley easily disappeai, and once tley disappeai, it is dicult to inyole tlem
again. Hence, when counterpart signs appear, it is necessary to put forth special
eoit witl incieased eneigy in xing tle auention on tlem to pieyent tlem
nom disappeaiing and to male tlem become cleaiei day by day. Tle puuing
foitl of tlis special additional eoit is lnown as tle xing metlod.
Wlen tle xing stage is ieacled, tle seyen unsuitable tlings (asappya)
must be shunned, while the seven suitable ones must be cultivated. The ten
piociencies in ecstatic concenuation (appan kosalla) must be accomplished.
The seven unsuitable things are: 1) place, 2) alms-food resort, 3) talk,
4)niends and associates, 5) food, 6) climate, and 7) body postuies, wlicl
cause diminution of meditatiye eoit. Tle seyen suitable tlings aie tle same
seyen items, but wlicl cause inciease in meditatiye eoit.
Tle ten piociencies in ecstatic concenuation aie: 1) cleanliness of body
and utensils, 2) laimonising tle ye conuolling faculties, 3) piociency in
tle object of auention, 4) iesuaining tle exubeiant mind, 5) uplihing tle
depressed mind, 6) making the dry mind pleasant, 7) composure towards
tle balanced mind, 8) ayoiding peisons wlo do not possess concenuation,
9) associating witl peisons wlo possess concenuation, and 10) laying a
mind tlat is always inclined towaids jlna.
Equipping oneself witl and fullling tlese afoiementioned qualities,
one must male special exeition foi days and montls to x ones auention
on tle counteipait signs so tlat tley become steady. Tlis xing eoit must
be put foitl until tle fouitl jlna is auained.
The images of out-breath and in-breath that appear in the counting stage
are called preparatory signs (parikamma nimia). In the connecting stage,
they are called acquired signs (uggaha nimia). The manifestations that appear
in tle xing stage aie called counteipait signs (paibhga nimia).
Tle concenuation tlat is aclieyed duiing tle appeaiance of piepaiatoiy
signs and acquiied signs is piepaiatoiy concenuation. Tle concenuation
tlat is deyeloped witl tle auention xed on counteipait signs duiing tle
xing stage, but befoie tle auainment of jlna is called access concenuation.
Tle foui jlnas aclieyed by tle ist teuad aie called auainment concenuation.
In the counting and connection stages, the out-breath and in-breath,
which are the objects of meditation, gradually become allayed and calmed
down, and ultimately are apt to become so subtle that they appear to have
disappeaied altogetlei. Wlen tlat occuis, one must continue to x tle
auention on tle point of toucl and must auempt to giasp tle out-bieatl
Venerable Ledi Saydaw 13
and in-breath at that point. When the out-breath and in-breath are perceived
again clearly, it will not be long before the counterpart sign appears. Then
jlna will be auained. Heie, jlna means tle auainment concenuation of
tle sensual iealm, wlicl las oyeicome tle ye lindiances (paca nvaraa).
The process of calming down the out and in-breath to the point of
disappearance, which occurs in the method given in the Commentary, occurs
automatically and one need not suiyen foi it. I laye seen meditatois in wlom
out and in-breath have calmed down to the point of disappearance. However,
one needs to suiye foi it wlen tle connection stage is ieacled, as it says in
tle Pi Text: As le exlales le uains limself to allay and calm down tle
out-bieatl. As le inlales le uains limself to allay and calm tle in-bieatl.
When the apparent disappearance of the out and in-breath occurs, people
who are inexperienced in meditation are liable to think that the breathing has
actually stopped, so they may abandon meditation. Let all be heedful of this fact.
X
The Commentary Reconciled With the Text
We now need to reconcile the method given in the Commentary [the
Visuddlimagga, not tle npnassati Suua Commentaiy. ed.] witl tle Pi Text.
Tle counting stage, wlen tle auention is xed on tle point of toucl
and tle auempt is made to male tlat auention suong and im by tle metlod
of counting, is tle ist stage of tle ist teuad of tle Pi Text. In tlis stage,
the main work is to overcome the habit of the mind that repeatedly wanders
away nom tle point of auention to otlei objects, and it is foi tlis puipose
that the method of counting is adopted. The time is not yet ripe for perceiving
tle long and sloit bieatls, but in accoidance witl tle Pi Text Satova
Assasati, Satova Passasati eoit must be conned to leeping tle auention
xed on tle out-bieatl and in-bieatl.
Herein, this is what the Commentary says: Bahivisaavitakkaviccheda katv
asssapasssrammae sati samthahpanaha yeva hi gaanti. For counting
is simply a deyice foi seuling mindfulness on tle in-bieatls and out-bieatls as
object by cuuing o tle exteinal dissipation of applied tlouglts. (Vism.280)
Ahei tle counting stage, wlen tle connection stage is ieacled, eoit
must be put foitl accoiding to tle second stage of tle ist teuad. In
accordance with the text, Dgha v assasanto dgha assasissamt pajnti,
etc., auention las to be xed on tle point of toucl and, witl tle auention
so xed, tle long and sloit laye to be peiceiyed. In doing tlis it is not