A Manual of Respiration

npna Dpan
Venerable Ledi Saydaw
Aggamahpaita, D.Litt.
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
Exloitation to Suive foi Siiitual Piogiess
Diihing in Sasia Due to an Unstable Mind
Mindfulness of tle Body befoie Tianquilli[ and Insiglt
Why Mindfulness of Respiration Should be Practised
Mindfulness of Resiiation Leads to Nibbna
Posture for Meditation
Tle Fiist Teuad
The Method of the Commentary
The Commentary Reconciled With the Text
Tle Second Teuad
Tle Tliid Teuad
Tle Fouitl Teuad
How tle Foundations of Mindfulness aie Fullled
How tle Factois of Enligltenment aie Fullled
How Knowledge and Libeiation aie Fullled
How to Proceed to Insight
npna Dpan
Namo Tassa Bhagavato Arahato Sammsambuddhassa
I
Request and Acceptance
On the repeated request of the Lekaing Myosa Wunshidaw Kinwun Mingyi,
I ioceeded to Mandalay on tle 11! waning day of tle montl of Tabaung,
1265 B.E. (Maicl 1904), and deliveied seimons to tle Sagla and tle lai[ 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 cleik of tle Deu[
Commissioneis oce in Mandalay, iequested me to wiite a manual on tle
iactice of nnassati (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 iesiding Saydaw of Ledi Foiest Monasteiy of
Mon-yw slall now exound concisely tle nnassati Suua as given
in tle Uaiiasa of tle Majjlimanikya.
II
Exloitation to Suive foi Siiitual Piogiess
In accordance with the admonition contained in the Dhammapada:
Tia aatara yma, paijageyya paito. (Dhp v 157)
A wise man slould uii( limself by suiving foi siiitual
progress during at least one of the three periods of life.
Wise and good eole wlo lave tle abili[ to see cleaily tle ielation of
cause and eect slould ienounce and ielinquisl success in tle auainment
of wealth (bhoga sampai) and slould ut foitl eoit to aclieve siiitual
progress (bhava sampai) iiglt nom tle ist eiiod of life. If eoit duiing
tle ist eiiod of life is not ossible, eoit slould be made duiing tle second
eiiod of life. If eoit duiing tle second eiiod of life is not ossible, 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 eiiods of life, one fails to take full
advantage of tle ooituni[ to obtain tle manifold benets tlat tlis life
oeis tlis life wlicl is like a gieat wisling uee wlence one may luck
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 oi -ve as tle end of tle eiiod foi tle
auainment of wealtl. Tleieahei, one slould ienounce and ielinquisl tle
auainment of wealtl so tlat one may aclieve tle advantages tlat ones
encountei witl a Buddlassana, wlicl is so dicult to auain, oeis.
Tleie aie many ways of suiving foi siiitual iogiess.
Tleie is ist tle way of King Temi and King Haulila wlo ienounced
the pleasures and enjoyments of the throne and palace while still young
duiing tle ist eiiod of life and adoted tle lives of ascetics in tle foiest.
Tleie is also tle way of tle long line of eigl[-foui tlousand kings nom
King Maghadeva to King Nemi who ruled their kingdoms and enjoyed the
leasuies and luxuiies of ioyal[ duiing tle ist and second eiiods 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 absoitions
(jhna), and continued to live in solitude enjoying the pleasures of these
auainments until tleii deatls.
Tlen tleie is tle way of tle Univeisal King Malsudassana wlo did not
even leave his royal palace to live in the royal gardens, but continued to
ieside in tle gieat golden alace called Dlammasda oinamented witl
iecious gems built foi lim by Sakka, tle King of Tvatisa. He continued
to live alone in that luxurious palace practising the four sublime states until
tle absoitions weie auained.
Tleie is also tle way of tle King of Takkasla wlo, on seeing tle
meditation exercises on respiration (npna kammahna) inscribed on
golden alm leaves sent to lim by tle King of Rjagala, continued to ieside
alone on the uppermost storey of his seven-storeyed palace practising
mindfulness of iesiiation until le auained tle fouitl jlna.
Wise Buddlists of tle iesent day slould uy to emulate tlese distinguisled
persons of great future destiny and should select and adopt one or other of the
iactices foi siiitual iogiess. Altlougl, duiing tle ist eiiod of life, tley
may uisue and live amidst tle leasuies 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
unclasti[ and association witl niends and comanions, wlicl aie labits
inimical to tle develoment of concenuation. Retaining contact witl only tle
eison wlo seives tlem food, tley slould suive foi tleii siiitual iogiess.
Venerable Ledi Saydaw 3
III
Diihing in Sasia Due to an Unstable Mind
Foi oidinaiy louseloldeis, suiving foi siiitual iogiess means imly
establisling oneself in moiali[ consisting of eiglt iecets witl iiglt
livelihood as the eighth (jvahamaka sla), and diligently practising
mindfulness of the body (kyagat sati), meditation exeicises foi uanquilli[
(samatha kammahna), and meditation exercises for insight (vipassan
kammahna), witlin tlis lifetime, wlile one still las tle iaie ooituni[
of encountei witl tle Buddlassana (Buddhuppda dullabha) and the rare
ooituni[ of luman iebiitl (manussaa dullabha).
Befoie taking u tle meditation exeicises foi uanquilli[ 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 iactice mindfulness nom tle outset.
In tlis woild, a mad man wlo las no conuol ovei lis mind is of no use
eitlei in woik foi lis own benet oi foi tle benet of otleis. Even wlen
eating, he is liable to upset his plate and walk away. It is impossible for him
to concenuate on woik foi tle benet of otleis. Wlen tlis mad eison is
ioeily ueated le becomes sane and mentally stable enougl to eifoim
woik botl foi lis own benet as well as foi tle benet of otleis, just like
normal people.
Similaily, oidinaiy sane eole iesemble tle mad man wlo las no conuol
ovei lis mind wlen tley undeitake tle subtle woik of uanquilli[ and insiglt.
For example, when paying homage to the Buddha, the minds of normal
eole 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 wlenevei tleii auention suayed, tleii task of ieeating tle stanza
would never be successfully completed. It is only because they have
commiued tle stanza to memoiy tlat tley aie able to ieeat it to tle end.
Tle same laens in all tle exeicises foi mental uaining and develoment.
This is how ordinary sane people are just like mad persons when it comes
to develoing concenuation and insiglt.
Let all take leed! In tle case of sucl eisons wlo lave no conuol ovei tleii
minds, fai nom being able to aclieve tle atl (magga) its nuition (phala), and
nibbna, tleii iebiitl in one of tle foitunate iealms (sugat) ahei deatl is
unceitain. In tlis woild, eole wlo lave no conuol ovei tleii legs cannot
4 A Manual of Respiration
successfully perform work that must be done with the legs. People who have
no conuol ovei tleii lands cannot successfully eifoim woik tlat must be done
witl tle lands. Peole wlo lave no conuol ovei tleii seecl cannot successfully
eifoim woik tlat must be done witl seecl. Peole wlo lave no conuol ovei
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 lai[ and Sagla, wlo lave no conuol ovei tleii minds
cannot successfully iactise 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 iivei, lis ciah
lled witl meiclandise. Duiing tle niglt le does not see tle towns, lavens,
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 inabili[ 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 iivei witl tle swih and suong cuiients togetlei
witl tle ocean is Sasia witl its foui oods (oghas). The boat laden with
meiclandise is tle ve 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 em[ woild-cycles wleie no Buddlassana aeais. Tle eiiod
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 aeaiance of a Buddlassana in tlis woild aie neveitleless 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 inabili[ 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 make any eoit to iactise meditation, and tlus iesemble
insane eisons laving no conuol ovei tleii minds. Tley aie unable to
auain tle towns, lavens, and ancloiages, wlicl aie tle absoitions
auained tliougl meditation exeicises in uanquilli[, insiglt knowledge
(vipassan a), path knowledge (magga a), nuition knowledge (phala
a), and nibbna, and aying iesects to and evoking admiiation foi
tle tliee gems of tle Buddla, Dlamma, and Sagla. Tley diih witlout
Venerable Ledi Saydaw 5
conuol to tle em[ woild cycles osing as donois of monasteiies, donois
of tle foui iequisites, oidinaiy blikklus, and famous Maltleias
honoured for their extensive learning.
Tlis is tle ictuie of tle diihing tlat las occuiied to beings in tle
innitely long Sasia.
IV
Mindfulness of tle Body befoie Tianquilli[ and Insiglt
In this present life, if beings continually fail to practise mindfulness of
tle body, and tlus continue to live witlout conuol ovei tleii minds, altlougl
tley may be Buddlists, tley will be diihing and submeiged in Sasia just
as tley lave been in tle ast. Lacking conuol ovei tle mind, tley aie ceitain
to diih in Sasia because witlout mental conuol, tle woik of uanquilli[
and insiglt cannot be undeitaken. Gaining conuol of tle mind is, on tle
otlei land, tle ceitain atl to nibbna, because it enables tle woik of
uanquilli[ and insiglt to be undeitaken. Meditation on mindfulness of tle
body is tle eoit to gain conuol of tle mind.
Even tlougl one is unable to undeitake tle liglei woik of uanquilli[
and insiglt, tle Buddla said tlat if one can imly conuol ones mind and
succeed in keeing 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 lave not missed mindfulness of tle body,
lave not missed nibbna. Tlose wlo lave not made use of
mindfulness of tle body, lave 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 undeitake tle woik of uanquilli[ and insiglt
because one las im conuol ovei ones mind, tlus it is ceitain tlat in tlis
veiy life one cannot miss nibbna. If, lowevei, like tle mad man, one las
no conuol ovei ones mind because one continues to neglect tle woik of
mindfulness of tle body, one is unable to full tle woik of uanquilli[ and
insiglt, and lence will miss nibbna.
6 A Manual of Respiration
Tleie aie many degiees of conuol ovei ones mind.
In tlis woild, oidinaiy eisons wlo aie not insane lave sucient conuol
over their minds to perform the various tasks, both individual and social,
tlat aiise among lumans. Tlis is one kind of conuol.
Witlin tle Buddlassana, tle moiali[ of conuolling tle senses (indriya
savara sla) is one kind of conuol. Howevei, it cannot be said to be deendable.
Establishing oneself in mindfulness of the body, being the proximate
cause (padahna) of uanquilli[ and insiglt meditation, is im conuol. Tle
auainment of access concenuation (upacra samdhi) just before entering any
of tle absoitions, is imei conuol. Fiimei still is auainment concenuation
(appan samdhi) reached during full absorption. The eight stages of
auainment concenuation aie conuols tlat become iogiessively imei as
eacl liglei stage is ieacled. In tle mauei of uanquilli[, tle auainments of
the higher spiritual powers (abhia) ieiesents tle liglest level of conuol.
Tlis is tle atl of uanquilli[ called Samatla Ynika.
Tle atl of insiglt is called Viassan Ynika.
Here ends the section showing that mindfulness of the body must precede
tle woik of uanquilli[ 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 laving
no conuol ovei tleii minds and slould, as eaily as ossible, adot and
practise one or other of the exercises for mindfulness of the body given in
tle Malsatialna Suua of tle Diglanikya (DN 22) so tlat tley may
secuie im conuol of tleii minds.
In tle Kyagatsati Suua (MN 119) of tle last 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, walking, and lying down] (iriypatha), clear comprehen-
sion of actions (sampajaa), auention to tle imuiities of tle body (paikkla
manasikra), analysis of the elements (dhtu manasikra), nine cemetery
contemplations (sivathika), and four absorptions.
In tle nnassati Suua (MN 118), also of tle last , it is slown low
the work of mindfulness of the body and the four full absorptions of
uanquilli[ meditation, insiglt meditation, develoment of tle atl, and
Venerable Ledi Saydaw 7
iealisation of nuition (tle last two aie known as knowledge of libeiation)
are accomplished by the practice of mindfulness of respiration alone.
It is also tle custom foi all Buddlas to auain suieme enligltenment
tliougl tle metlod of mindfulness of iesiiation, and laving auained
Buddhahood, all Buddhas have continued to remain established in mindful-
ness of iesiiation witlout any lase until tley auain Paiinibbna.
In tle mauei of uanquilli[ meditation: of tle foi[ 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 eole wlo wisl to emulate tle way
of tle afoiementioned King Pakksti of Takkasla, wlo sent 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 suive foi siiitual iogiess including and
accomanying advantages tlat tle iaie ooituni[ of an encountei witl a
Buddlassana oeis, I will now exound concisely tle nnassati Suua
as given in tle last (MN 118).
VI
Mindfulness of Resiiation 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 eifected. If tle seven factois of enligltenment
are cultivated and made much of, knowledge (vijj) and
liberation (vimui) aie fullled and eifected.
Here, knowledge means the four path knowledges, and liberation means
tle foui nuition knowledges. 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
tlii[-seven iequisites of enligltenment (bodhipakkhiyadhamm) so the develop-
ment of tle tlii[-seven iequisites of enligltenment aie automatically fullled.
Tlis ends tle exosition of tle inuoduction to tle nnassati Suua.
VII
Posture for Meditation
Idha pana bhikkhave bhikkhu araagatov rukkhamlagatov
sugragatov nisdati pallaka bhujitv

uju kya
paidhya parimukha

sati upahapetv.
Heie, monks, laving gone to a foiest, oi to tle ioot of a uee, oi
to an em[ lace, laving sat cioss-legged witl lis body eiect,
le kees 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 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 eiceive 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 kee tle auention imly xed
on the out-breath and in-breath.
In tle second stage tle meditatoi must uy to eiceive tle long and sloit
out and in-breath respectively.
In tle tliid stage tle meditatoi must uy to eiceive 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 ossible to eiceive sucl details as tle lengtls
of tle out and in-bieatl. In tlis stage one las to kee ones auention on tle ti
of tle nose oi tle uei li, as tle case may be, wleievei tle suiking of tle out
and in-bieatl can be cleaily giased. Tle meditatoi must uy to be awaie of
eveiy out and in-bieatl tlat occuis. Tle meditatoi must uy foi one loui, oi two
louis, oi foi wlatevei lengtl of time le is able to ut foitl eoit, duiing wlicl
time tle auention must be imly tied, as it weie, to tle ti of tle nose, oi to tle
upper lip as the case may be, and the meditator must persist until such time as
eveiy out and in-bieatl is eiceived witlout any bieatl escaing lis auention.
In tle second stage, wlen tle keeing of tle auention on tle out and
in-bieatls las been masteied, tle meditatoi must uy to eiceive tle long out
and in-breath as long and the short out and in-breath as short. Even during
tle sace of one siuing, long as well as sloit bieatls occui. Eveiy 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
eiceived in its entiie[, iiglt nom its staiting oint 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 ti
of the nose and at the navel.
10 A Manual of Respiration
In tle fouitl stage, wlen tle eicetion of eveiy bieatl in its entiie[ 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 laced on tle out-bieatl and
in-breath by the method of counting them.
2. Connection (anubandhan): leie, tle auention is laced 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 aclieved.
There are two places where the out-breath and in-breath may be grasped:
at tle ti of tle nose oi at tle uei li. To some eole tle suiking of tle
bieatl on tle ti of tle nose is cleaiei, wlile to otleis tle suiking of tle
bieatl on tle uei li is cleaiei. Auention must be laced on tle sot wleie
the perception is clear (This spot may be called the point of touch). At the
outset, eoit must be made to kee tle auention on tle oint of toucl by
counting tle numbei of times tle out-bieatl and in-bieatl suike tle sot.
In tle next stage, eoit must be made to kee tle auention on tle out-bieatl
and in-bieatl witlout tle aid of counting. Finally, tle eoit is continued to
make tle auention suongei and imei.
Tleie aie two metlods of counting, slow and fast, accoiding as tle auention
is weak oi suong. At ist, tle mind is unsteady and ckle, and tle auention
is weak, tlus one is not auentive oi mindful of eveiy bieatl tlat occuis. Some
bieatls escae tle auention. Only tlose bieatls tlat aie cleaily eiceived witl
mindfulness aie counted, wlile tlose tlat aie not cleaily eiceived 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 ioceeds
nom one to ve, tlen, in tle second, nom one to six, in tle tliid, nom one
to seven, 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, lace tle auention on tle oint of toucl, and wlen an out-bieatl
or in-breath is clearly perceived, start counting one. Continue counting
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 ve, 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
adoted. Heie, tle connection metlod means uuing foitl eoit to kee
tle auention continuously on tle oint of toucl, and to eiceive eveiy out
and in bieatl witlout counting tlem. It means ieeating tle eoit made in
tle counting stage in oidei to make eicetion 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 aeais.
Wlen auention becomes xed on tle out and in-bieatl (i.e. wlen a ceitain
degiee of concenuation is aclieved), manifestations aeai, sucl as masses
of u wool, oi gusts of wind, oi clusteis of stais, oi gems oi eails, oi
suings of eails, etc., in various shapes, groups, and colours. These are the
counterpart signs.
The connection method must be maintained until such time as the
counteiait signs aeai cleaily wlenevei eoit is made.
Duiing tle counting and connection stages, auention must still be ket on
tle oint of toucl. Fiom tle time tlat tle counteiait signs aeai, 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 disaeai, and once tley disaeai, it is dicult to invoke 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 ievent tlem
nom disaeaiing and to make tlem become cleaiei day by day. Tle uuing
foitl of tlis secial additional eoit is known as tle xing metlod.
Wlen tle xing stage is ieacled, tle seven unsuitable tlings (asappya)
must be shunned, while the seven suitable ones must be cultivated. The ten
iociencies 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 ostuies, wlicl
cause diminution of meditative eoit. Tle seven suitable tlings aie tle same
seven items, but wlicl cause inciease in meditative eoit.
Tle ten iociencies in ecstatic concenuation aie: 1) cleanliness of body
and utensils, 2) laimonising tle ve conuolling faculties, 3) iociency in
tle object of auention, 4) iesuaining tle exubeiant mind, 5) ulihing tle
depressed mind, 6) making the dry mind pleasant, 7) composure towards
tle balanced mind, 8) avoiding eisons wlo do not ossess concenuation,
9) associating witl eisons wlo ossess concenuation, and 10) laving a
mind tlat is always inclined towaids jlna.
Equiing oneself witl and fullling tlese afoiementioned qualities,
one must make secial exeition foi days and montls to x ones auention
on tle counteiait signs so tlat tley become steady. Tlis xing eoit must
be ut 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 counteiait signs (paibhga nimia).
Tle concenuation tlat is aclieved duiing tle aeaiance of ieaiatoiy
signs and acquiied signs is ieaiatoiy concenuation. Tle concenuation
tlat is develoed witl tle auention xed on counteiait signs duiing tle
xing stage, but befoie tle auainment of jlna is called access concenuation.
Tle foui jlnas aclieved 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
disaeaied altogetlei. Wlen tlat occuis, one must continue to x tle
auention on tle oint of toucl and must auemt to gias 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 oveicome tle ve 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 suiven foi it. I lave seen meditatois in wlom
out and in-breath have calmed down to the point of disappearance. However,
one needs to suive 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 nnassati Suua Commentaiy. ed.] witl tle Pi
Text.
Tle counting stage, wlen tle auention is xed on tle oint of toucl
and tle auemt is made to make 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 oint of auention to otlei objects, and it is foi tlis uiose
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 keeing 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 simly a device foi seuling mindfulness on tle in-bieatls and out-bieatls as
object by cuuing o tle exteinal dissiation of alied tlouglts. (Vism.280)
Ahei tle counting stage, wlen tle connection stage is ieacled, eoit
must be ut 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 oint of toucl and, witl tle auention
14 A Manual of Respiration
so xed, tle long and sloit lave to be eiceived. In doing tlis it is not
necessaiy to uace tle entiie bieatl nom beginning to end. All tlat is
necessaiy is tlat, wlile keeing tle auention xed on tle oint 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 sot foi a sloit eiiod. Tle mind las tle abili[
to become exuemely exansive and tlus it is ossible to be awaie of tle long
and sloit bieatls tlat go out and come in even wlile keeing ones auention
steadily xed on tle oint of toucl.
Wlen tle long and sloit bieatls lave been cleaily eiceived, eoit las
to be made to eiceive tle entiie suuctuie of eacl bieatl tle beginning,
middle, and end even wlile keeing ones auention xed on tle oint
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 endeavoui of being awaie of it in its totali[ 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 oint 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 oint of toucl. Tle bieatl must
not be followed nom beginning to end by allowing tle auention to leave 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 leave tle oint
of toucl, tlen, even wlile tle auention continues to be xed on tle oint
of touch, the form and shape of the out and in-breaths will gradually appear
cleaily in tleii entiie[.
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 endeavoui. Tle iocess must not be leh unmindfully to take its own
Venerable Ledi Saydaw 15
course. In the method given in the Commentary, however, it is stated that
the out and in-breaths become calmed down and allayed of their own accord
even nom tle counting stage, and in my exeiience, I lave 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 given 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 taking tle auention o tle oint of toucl, an auemt 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 uiication (prisuddhi), are given.
Tle ist teuad is tle main and essential stage. At tle iesent day, if woik
in tle ist teuad is successfully accomlisled, one can ioceed to uanquilli[
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 auemted oi iactised
in tle xing stage, wlicl is tle stage of tle auainment concenuation (appan
jhna).
Ptippaisaved assasissmti sikkhati, Ptippaisaved
passasissmti sikkhati.
16 A Manual of Respiration
Sukhappaisaved assasissmti sikkhati, sukhappaisaved
passasissmti sikkhati.
Ciasakhrapaisaved assasissmti sikkhati.
Ciasakhrapaisaved passasissmti sikkhati.
Passambhaya ciasakhra assasissmti sikkhati.
Passambhaya ciasakhra passasissmti sikkhati.
Peiceiving iatuie, I will exlale le uains limself. Peiceiving
iatuie, I will inlale le uains limself.
Peiceiving bliss, I will exlale le uains limself. Peiceiving bliss,
I will inlale le uains limself.
Peiceiving tle mental foimations, I will exlale le uains limself.
Peiceiving 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 counteiait sign aeais, uuing foitl eoit until tle
auainment of tle ist and second jlna, in wlicl iatuie (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 equanimi[ iedominates, is wlat is
meant by perceiving mental formations.
4. Puuing foitl eoit to calm down tle coaise feelings and eicetions
is what is meant by Calming down the mental formations.
Tle Commentaiy associates tlis teuad witl auainment concenuation,
but tle eicetions of iatuie, bliss, and equanimi[ aie also associated witl
access concenuation, wlicl is auained ahei tle ist aeaiance of tle
counterpart sign.
This ends the second tead.
XII
Tle Tliid Teuad
I slall now exlain tle tliid teuad wlicl gives tle iactice wlen enteiing
auainment concenuation.
Ciapaisaved assasissmti sikkhati. Ciapaisaved
passasissmti sikkhati.
Venerable Ledi Saydaw 17
Abhippamodaya cia assasissmti sikkhati.
Abhippamodaya cia passasissmti sikkhati.
Samdaha cia assasissmti sikkhati. Samdaha cia
passasissmti sikkhati.
Vimocaya cia assasissmti sikkhati. Vimocaya cia
passasissmti sikkhati.
Peiceiving tle mind, I will exlale le uains limself. Peiceiving
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 ieeatedly to make tle eicetion of tle mind
exuemely cleai is eiceiving tle mind.
2. Wlen tle eicetion of tle mind is exuemely cleai, making 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, making 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 ieeatedly
is neeing tle mind.
Tle Commentaiy associates tlis teuad also witl auainment concenuation.
It, lowevei, contains iactices associated witl access concenuation as well.
This ends the third tead.
XIII
Tle Fouitl Teuad
I slall now exlain tle fouitl teuad wlicl gives tle metlod of
ioceeding nom mindfulness of iesiiation to insiglt.
Aniccnupass assasissmti sikkhati. Aniccanupass
passasissmti sikkhat.
Virgnupass assasissmti sikkhati. Virgnupass
passasissmti sikkhati.
18 A Manual of Respiration
Nirodhnupass assasissmti sikkhati. Nirodhnupass
passasissmti sikkhati.
Painissaggnupass assasissmti sikkhati. Painissaggnupass
passasissmti sikkhati.
Contemlating imeimanence, I will exlale le uains limself.
Contemlating imeimanence, I will inlale le uains limself.
Contemlating disassion, I will exlale le uains limself.
Contemlating disassion, I will inlale le uains limself.
Contemlating cessation, I will exlale le uains limself.
Contemlating cessation, I will inlale le uains limself.
Contemlating ielinquislment, I will exlale le uains limself.
Contemlating 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 iesiiation also full tle develoment of tle foui foundations of
mindfulness. I shall here give just the essential meaning.
In tle foui teuads dealt witl above, 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 mateiiali[ (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, giving 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
laced on out-bieatl and in-bieatl, eoit is made to cleaily eiceive tle
feelings witl wisdom, and tlus woik in tle second teuad is called
establishing mindfulness of feelings.
Venerable Ledi Saydaw 19
Woik in tle tliid teuad consists of establisling mindfulness of conscious-
ness (cinupassana satipahna). Heie, also, wlile auention continues to be
laced on out-bieatl and in-bieatl, eoit is made to comletely eiceive
the mind with wisdom.
Woik on tle fouitl teuad, sucl as contemlating imeimanence, is
establishing mindfulness of mental objects (dhammnupassana satipahna).
Heie, again, wlile auention continues to be laced on out-bieatl and in-bieatl,
eoit is made to cleaily eiceive abandonment by oveicoming 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 looks on witl equanimi[. (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
iesiiation also fulls tle seven factois of enligltenment.
Since the work of mindfulness of respiration consists of making the
mindfulness imei and suongei eveiy day, it amounts to tle enligltenment
factor of mindfulness. When, to a meditator practising mindfulness of
iesiiation, 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 investigation of lenomena 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
develoment of iatuie is tle fullment of tle enligltenment factoi of iatuie.
Wlen iatuie is auained wlile iactising mindfulness of iesiiation, tle
hindrances of sloth and torpor are allayed and calmed, and the progressive
develoment of tlis calming down is tle enligltenment factoi of uanquilli[.
Wlen uanquilli[ develos, concenuation develos. Tlis is tle enliglt-
enment factoi of concenuation.
20 A Manual of Respiration
Wlen concenuation develos tleie is no longei any occasion foi anxie[
and concein aiising out of an inauentive mind, tlus tle enligltenment factoi
of equanimi[ develos.
Tle Pi Text slows in detail low tle seven factois of enligltenment aie
fullled in tle establislment of eacl of tle foui foundations of mindfulness.
XVI
How Knowledge and Libeiation aie Fullled
To slow low to ioceed nom mindfulness of iesiiation to insiglt, atl
knowledge (which is vijj) and nuition knowledge (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 knowledge and libeiation.
Seclusion (viveka), dispassion (virga), cessation (nirodha), and relinquish-
ment (vosagga) aie all synonyms foi nibbna. Piactising witl tle aim of
aclieving nibbna in tlis veiy life is wlat is meant by deending 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 deending 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 concenuation
aie enteied), one fulls tle foui foundations of mindfulness and tle seven factois
of enlightenment. However, if one does so with an inclination towards the Deva
and Bialma existences ahei deatl, tle seven factois of enligltenment become
deendent on tle cycle of iebiitls. If one stos sloit witl tle auainment of
access concenuation, auainment concenuation, and contemlation of imeima-
nence, one is liable to become inclined towards depending on the cycle of rebirths.
Venerable Ledi Saydaw 21
Hence, depending on seclusion, dispassion, cessation, and relinquishment mean
uuing foitl eoit witl a view to auaining tle stoing of iebiitl in tlis veiy
life and not stoing sloit witl sucl auainments as access concenuation and
auainment concenuation. Stoing iebiitl means nibbna.
At iesent, eole witlin tle Buddlassana lave tle ooituni[ to
woik towaids tle auainment of stoing iebiitl, so tley slould focus all
tleii eoits on aclieving tlis. If tley wisl to ut a sto to iebiitl tley must
suive foi knowledge and libeiation. To aclieve knowledge 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
tlii[-seven iequisites of enligltenment aie also accomlisled. Tlis is tle
condensed meaning of tle nnassati 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, Contemlat-
ing impermanence, I will exhaleetc. Ahei tle seven factois of enliglten-
ment aie establisled, tle knowledge and libeiation of tle atl and nuition
of Sueam-winning and tle stoing of iebiitl witl some iemaindei (sa-
updisesa nibbna) nibbna witl tle aggiegates of giasing iemaining will
be achieved. At this point, wrong views and doubts cease, while deliverance
nom unwlolesome acts and wiong liveliloods, and tlus nom iebiitl in tle
lowei iealms, is obtained. Tlis can be auained in tlis veiy life.
XVII
How to Proceed to Insight
I slall now slow concisely tle woik of tle fouitl teuad.
When can one proceed to Vipassan? In tle nnassati 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. Howevei, if one nds oneself unable to follow tlis
oidei of iactice one may ioceed to insiglt nom tle tliid jlna. It is
eimissible to ioceed 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 even nom tle counting stage ahei tle wandeiing
tendencies of the mind have been overcome.
22 A Manual of Respiration
Two Methods. One may proceed to insight while still adhering to the
woik of keeing tle auention on tle out-bieatl and in-bieatl, oi one may
iegaid mindfulness of iesiiation as access concenuation and ioceed to
insiglt by taking any of tle ve aggiegates as tle object of auention.
In tle nnassati 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 imeimanence and tlus uy to eiceive tleii imeimanence cleaily.
From the Counting and Connection Stages. In these two stages the
woik consists solely of keeing 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 lysical lenomena.
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, Peiceiving iatuie Peiceiving bliss) is mindfulness
of feelings lase. Tle tliid teuad (wleie it is said Peiceiving tle mind) is tle
mindfulness of consciousness lase. If one wisles to ioceed to insiglt nom tle
mindfulness of feelings, tle eoit must be based on tle mental lenomena of
feelings. If one wisles to ioceed 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 eison wlo
wisles to iactise insiglt, being an oidinaiy luman being, may not nd it
ossible to ut foitl eoit foi tle wlole day. He must, tleiefoie, allocate
tliee oi foui louis a day, and ut foitl eoit unctually and iegulaily eveiy
day. Wlen le staits iactice le must ist oveicome tle wandeiing tendencies
of tle mind and establisl mindfulness of iesiiation. 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 develo it until le gains insiglt and auains Patl and
Venerable Ledi Saydaw 23
Fruition knowledge. Even when he enters Fruition knowledge he must regard
mindfulness of iesiiation as access concenuation.
The Five Stages of Purication (Visuddhi). On the path of insight there
aie ve stages of uii[: 1) Puiication of view(dihi visuddhi), 2) Puiication
by overcoming doubt (kakhvitaraa visuddhi), 3) Puiication by knowledge
and vision of what is path and not-path (maggmaggaadassana visuddhi),
4)Puiication by knowledge of tle couise of iactice (paipad adassana
visuddhi), 5) Puiication by knowledge and vision (adassana visuddhi).
Purication of View in Materiali. I slall now slow low uiication
of view in mateiiali[ is aclieved.
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 vitali[ (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
iedominates, tle quali[ 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
solidi[ to bind' How can ie buin if tleie is no solidi[ to buin' How can
aii ioduce motion if tleie is no solidi[ to usl'
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 eneuate and eiceive tleii existence in tle out-bieatl and in-bieatl
tlen one can also eneuate and eiceive tleii existence in tle wlole body.
In tle ultimate ieali[ tleie exists in tle out-bieatl and in-bieatl only
tlese foui iimaiy elements of eaitl, watei, ie, and aii. It is wlen tle eye
of wisdom can eneuate and eiceive tlese foui iimaiy elements tlat it can
be said tlat one views ieali[. If tle eicetion does not eneuate fai enougl
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 path of
eisonali[ 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
24 A Manual of Respiration
the beginning. It disappears once at the end. There is no repeated origination
or disappearance in the middle. Similarly for the in-breath. This is the belief
tlat is imly iooted in tle minds of woildlings. One must iid oneself of tlis
dee and imly iooted belief in tle eicetion of ones body by iidding 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
eneuates to tle foui iimaiy elements, and tle ultimate ieali[ is eiceived,
such things as shape and form in out-breath and in-breath disappear, and
eveiy time one contemlates tlem, tle dee im ioot of eisonali[ view
disaeais. One eiceives tlat tleie aie in ieali[ no slae and foim no
out-breath and in-breath. One perceives that there only exists the four primary
elements. Tlus Puiication of View is aclieved.
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 iimaiy elements aie eneuated and cleaily eiceived 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
ieali[ exist. Wlen it is tlus seen, eisonali[ view in tle laiis of tle lead
is achieved. Proceed in the same way with the hairs of the body, etc.
Tlis ends tle uiication of view in mateiiali[.
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 iimaiy elements. Tleie aie auibutes of tlat mind sucl as
mindfulness, eoit, and knowledge. Tlese aie all mental elements. Tle function
of knowing the objects is the mind. That of recollecting them repeatedly is
mindfulness. Tlat of suiving is eoit. Tlat of iociency is knowledge.
Thinking and perceiving, I shall advert my mind towards out-breath
and in-bieatl is tle function of tle deely iooted eisonali[ view in tle
mind. One must oveicome tlis deely iooted eisonali[ view. How does
one oveicome tlis eisonali[ view' Tle adveitence 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 enti[ 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
Venerable Ledi Saydaw 25
mentali[. It is tlus tlat one must uy to eiceive. Let it not be confused and
mixed up with the material aggregate, or a being, or I. When this is clearly
eiceived, uiication of view in mentali[ is aclieved and, wlen uiica-
tion of view is achieved in consciousness, it is also achieved in the other
mental elements of mindfulness, eoit, and knowledge.
Tlis ends tle uiication of view in mentali[, and tle uiication of view.
Purication by Overcoming Doubt. Wlen tle functions of tle ve
elements consisting of the four material elements and one mental element
aie eneuated by wisdom, eoit must be made to aclieve tle knowledge
of uiication by oveicoming doubt. Wlen tle knowledge of deendent
oiigination is auained, uiication by oveicoming doubt is aclieved.
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 above-mentioned ve 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 lenomena slould be known.
Within the body there are material phenomena caused by kamma that
aie incessantly aiising witlout a moments bieak like 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 temeiatuie, and mateiial lenomena 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 deendency of sladows and ieection of sunliglt.
Tlis slows concisely tle deendent oiigination of tle ve basic elements.
If tlis deendent oiigination can be iealised witl wisdom, uiication by
overcoming doubt is accomplished. The views of soul and permanence will
be overcome.
This ends purication by overcoming doubt.
26 A Manual of Respiration
Summary. Tlus tleie aie ve basic elements of eaitl, watei, ie, aii,
and consciousness. There are four causes of the material elements: kamma,
consciousness, temeiatuie, and nuuiment. Tleie aie two causes of mental
elements: exteinal sense objects, and inteinal sense oigans. Dieientiating
tlem into mateiiali[ and mentali[, tlese lenomena, togetlei witl tleii
arising and disappearance, must be observed repeatedly, in the light of their
characteristics: Rpa anicca khayahena dukkha bhayahena, ana
asrakahena mateiiali[ is imeimanent and subject to decay, unleasant
and to be feared, and is not self and without essence until they are seen
as tley ieally aie witl wisdom. Tlus must one suive to develo insiglt.
This shows concisely how to proceed to insight according to the method,
Contemplating impermanence etc., as given in tle fouitl teuad of tle
nnassatisuua.
Another way is to view the material and mental phenomena of ones body
as one oidinaiily knows tlem until one eneuates and eiceives tlem witl
wisdom, ueating tle in-bieatl and out-bieatl as access concenuation. Heie,
access may be explained as follows. When a meditator begins to put forth
eoit, le must ist concenuate and uanquillise tle mind, and le views
out-breath and in-breath for this purpose. He follows this procedure on every
occasion tlat le uts foitl eoit. Tlis ieliminaiy concenuation and
uanquillisation is tle business of access concenuation. It is only ahei tle
mind las been concenuated and uanquillised tlat one must iactice,
observing whatever part of the body that one wishes to observe.
Tlis slows concisely low to ioceed to insiglt nom tle counting stage.
Moie detailed exositions may be found in tle lia Dan and tle Anaua
Dan.
In tle case of ioceeding 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 uiications, tle ten insiglt knowledges,
and atl and nuition knowledges of Sueam-winning, see tle meditation
objects section of my Paiamaula Sakliua.
This ends the concise exposition of the meditation exercises mindfulness
of iesiiation as given in tle nnassati Suua and tle commentaiy tleieon.
This Ends the npna Dpan