Does Anapana Pabba (section on In & Out breathing)

contribute to development of Dana and Sila

Question: In Buddhism, we find the teaching on the three-fold meritorious deeds, namely,
Dana, Sila and Bhavana. Also, instructions have been given for us to practice anapana
sati as a meditation technique. Venerable Sir, we need a clarification as to whether
practicing anapana would contribute to the development of Dana, Sila? If it is so, how?
Answer: Before answering your question, I would like to clarify the meaning of
Dana, Sila and Bhavana in the first place. These terms are familiar terms for all of
us. For instance, if I ask someone what Dana is, he would reply Dana means
giving. This is the conventional meaning of Dana. Here, giving touches an
inherent tendency in our mind through the act of giving up. We give in order to
train our minds to give up. In this circumstance, we could conclude that the
ultimate meaning of Dana to be giving up.
In the same way, Sila means conducting oneself in a manner that suits the act of
giving up. Improvement achieved through the good conduct is referred to as
meditation. So far, we used to consider these three aspects to be completely apart
from each other. However, in terms of this analysis, you would understand that dana,
Sila and Bhavana are linked together as three links in a single chain. Therefore, we
need to remember that Sila results from dana and Bhavana results from the
cultivation of both, Dana and Sila. This brings us to the conclusion that we should
follow the three precepts of Sila, Samadhi, Panna in order to calm down our minds
based on the three-fold meritorious deeds known as Dana, Sila and Bhavana.
1. Sila Refraining from actions when the mind is filled with defilements
2. Samadhi - No-action with a mind filled defilements leads to the state called
Samadhi
3. Panna - Ability to take the right decision when the mind is devoid of Lobha (greed),
Dosa (aversion) and Moha ( delusion).
In terms of the teaching in the anapana pabba (Section on In and Out Breathing), we
need to ensure that Dana, Sila, Bhavana and Sila, Samadhi, Panna occur as
prescribed during practice. Knowledge acquired by learning (suthamaya nana) plays
a significant role in this respect. This would lead to the knowledge gained by
inference (anumana nana). One who practices and masters the exercise of watching
the mind for a long time would be able to bring the mind to a subtle level where one
feels only the fine sensations caused by in and out breathing.This is the state of
mind, devoid of defilements, namely, lobha, dosa and moha. This is the state of
mind known as Samadhi. When one experiences Samadhi, one comes to the
understanding that ones mind is devoid of the tendency to attach to things any
more. Samadhi based mind is free from taking a rebirth in the four lower planes.

This mind is liberated from an afterlife in any of these lower planes. The mind is not
subjected to any discomfort, suffering as Lobha and Dosa are eliminated during
Samadhi. All factors causing suffering are given up during the Samadhi state. This is
the ultimate meaning of Dana. Letting go of all factors causing mental suffering is
known as Dana.
What is Sila under these circumstances? When one develops Samadhi, One exercises
restraint with regards to ones action through sense faculties and thinking process in
order to preserve the Samadhi state. Ones conduct is directed towards safeguarding
the Samadhi state. This is known as Sila. This is how one practices Sila with Dana
as a prerequisite.
What is meant by Bhavana under these circumstances? It is the advancement of
mind which results from both, the practice of letting go and the discipline
achieved by letting go. In the anapana pabba (section on In and Out breathing) we
find the terms Sila, Samadhi, and panna which are categorized as precepts; three
types of discipline. The expectation of the Anapana pabba is to lead a practitioners
mind towards a defilement-free state in three stages referred to as Sila, Samadhi and
Panna. This is the stage known as rassa where a practitioner experiences shallow
breathing during the anapana meditation. This is the composed state of mind known
as Samadhi. So, it is clear that the cultivation of Sila and Samadhi is a direct result
of subjugation of defilements due to the exercise of letting go and the discipline
achieved by sustaining the process of letting go. Panna is the understanding one
gains at this stage. One realizes that ones achievement is in line with the section
sabba kaya patisamvedi assasikkhamiti sikkhati in the Satipattana Sutta.
Accordingly, one experiences finer in and out breath, tranquility of mental factors
(kaya-passaddhi) and tranquility of consciousness (citta-passaddhi), and less
tendency for attachment at this stage.
One who has reached this stage should make it a point to maintain this blissful
mental state by adhering to the requirements and the teachings of the Buddha. One
needs to come to the right conclusion that one only needs to be aware of the
sensations arising in the Samadhi state, and the awareness should be confined only
to the point of identification of sense objects. This knowledge would enable the
meditator to sustain the Samadhi state in the mind. This conclusion with regard to
sustaining of Samadhi is known as Panna (wisdom). This is how Sila, Samadhi and
Panna operate in the Anapana pabba of the satipattana Sutta.