Stopping by Woods on a Snowy Evening
From: Buddhadasa. Under the Bodhi Tree: Buddha's Original Vision of Dependent Co-arising (pp. 150-151).
Sanantanadhamma. Ancient teachings and primeval traditions that had been around long enough that no one could say for how long (chapter 15).
Other Sanantanadhamma accepted by him include non-vengeance (avera), non-harming or nonviolence (avihiṁsa), the five sīla, various samādhi practices, and the form and formless jhānas. All of these are older teachings and practices that he did not reject. Instead, he further developed, completed, and perfected them.
From: Mindfulness with Breathing: A Manual for Serious Beginners (pp. 25-28)
Bodies of Breath
AS WE HAVE MENTIONED before, altogether there are four groups that we must contemplate, each group corresponding to one of our four fundamental objects of study. Each group includes four steps, or dhammas; hence they may be called “tetrads.” In all, therefore, there are four tetrads, or groups, each of which contains four steps. This makes a total of sixteen dhammas. Of these sixteen, the breath is directly contemplated in only two steps. The remaining fourteen steps focus on other objects. The first of our four objects of study is ānāpānasati focused on the kāya. In this chapter we will examine the practice of the first two of the four steps of ānāpānasati focused on the kāya.
KĀYĀNUPASSANĀ
In the kāya tetrad, or kāyānupassanā (contemplation of the body), we study and understand the breath. We learn to understand the different kinds of breath, their various qualities and characteristics, and the influences they produce. We get to know the breath in all aspects and from all angles in order for it to be correct. To put it briefly, we must have correct prāṇa. Prāṇa is a Sanskrit word, the Pali equivalent is pāṇa. Ordinarily, this word means “life” or “life force” or “that which preserves and nurtures life.” We must understand it correctly; our prāṇa should be healthy and correct. Then our lives will be correct. Thus, it is necessary to study the subject of the breath. In India every style of yoga—and there are dozens of styles—has trainings involving the prāṇa. These trainings are called prāṇāyāma, which means “control of the prāṇa” or “breath control.” To control the breath is to control life. When the prāṇa enters the body, it is called āna and when it leaves it is called apāna. The two words combined become ānāpāna, that is, the prāṇa enters and the prāṇa exits. To control the prāṇa is to control that which enters to preserve life. Then we live a life that is fresh and cheerful, ready and fit for training and practice. Such prāṇa training can be found even in Buddhism. Prāṇāyāma is the first subject of ānāpānasati. Although this may seem surprising, it does not contradict our principles at all. In fact, ānāpānasati is the equivalent of any system of yoga; indeed, it actually improves on all of them. This system of kāyānupassanā (contemplation on the body) takes up the prāṇāyāma of the Indian yogas and improves upon them in appropriateness and practicability.7 Thus, our first item of study is this system of training known as kāyānupassanā. If we adjust the prāṇa-body, so that it is good, healthy, and calm, it makes the flesh-body good, healthy, and calm as well. Calm and healthy prāṇa brings the greatest peace and well-being in this life. This is why we must understand both kāya (bodies): the flesh-body and the breath-body. Then we shall be able to cultivate the “good” until there is good peace and good calm. The word good here means “fit and proper to be used in performing duties and work.” The last item of this tetrad is calming the body-conditioner, that is, making the preservers of the body peaceful and calm. By calming the breath, which conditions the body, then the body too becomes tranquil. The citta will feel this tranquility and will also be calmed. When the citta is calm, it is ready to perform its further duties. This is the subject matter of the kāya. It is important to note that the more you understand these facts, the more benefits this training will bring; you will become able to make this the best life possible. So we begin with learning about the kāya as the first tetrad.
THE BUDDHA’S PRĀṆĀYĀMA
It is essential that we understand this profound truth: the prāṇa-body is the conditioner of the flesh-body. We ought to know that there are these two kāya or levels of kāya. We know about the first level, the flesh-body, but we hardly know the prāṇa-body at all. Therefore, it is very important to understand the prāṇa-body, as it can condition the flesh-body in beneficial ways. In India, the prāṇāyāma is considered to be the highest and most important subject for study. While different schools vary in their explanations and meanings for the prāṇa-body, all schools seek to regulate the prāṇa-body so that it conditions the flesh-body appropriately. We need to study and train the breath in order to use it to condition the flesh-body. Since we cannot regulate the flesh-body directly, we regulate it indirectly. We study the prāṇa-body and practice regulating it. By learning to regulate the prāṇa-body, we regulate the flesh-body, making it calm and peaceful. We develop this knowledge through practice and training until we are able to regulate the prāṇa. In this way we gradually develop a good, healthy body that is ready for concentrating the citta. Both the body and mind are prepared to do their respective duties. The first tetrad, the kāya, has these characteristics, this objective and method of practice. We should examine this tetrad carefully. Is it necessary or not? Is it worth our time and effort to study and practice? If so, then we should wholeheartedly commit ourselves to this study and train in it until we are successful. This is the way to cultivate the best prāṇāyāma—Buddhist prāṇāyāma—through the practice of vipassanā-bhāvanā (the cultivation of insight or direct realization). There are four steps in the practice of the kāya tetrad: knowing the long breath, knowing the short breath, knowing how the breath regulates the body, and contemplating the breath in order to calm the body. These four steps are not difficult if we sincerely observe and genuinely study in a scientific way. Before the Buddha’s time people practiced many types of prāṇāyāma. When Lord Buddha appeared, he too practiced prāṇāyāma; he then incorporated it into this system of contemplating the breath. And through this system of contemplating the breath, we regulate life and the body. There are many advantages and benefits to prāṇāyāma that are not directly concerned with religion or Dhamma. These extra incentives may serve to interest you in prāṇāyāma or breath control and encourage you to manage it correctly. First, you can live longer through practicing prāṇāyāma. Or you can make yourself die immediately, even today, if you so wish. In fact, with the practice of prāṇāyāma you can die during any breath you choose. On the other hand, you can have a healthy breath and a good, healthy body with prāṇāyāma. You can play sports, drive a car, work in an office, or do whatever you choose if you regulate the breath or prāṇa in a way that is in accordance with your aims. You should know that these are some of the side-benefits of ānāpānasati outside the scope of religion or Dhamma proper.
Robin Trower Too Rolling Stoned
Zen for: Autumnal Equinox 2020
(Northern Hemisphere Tuesday, September 22, 8:30 AM)
Milarepa said to the girl Paltarbum, “If you sincerely wish to practice the Dharma, in my tradition you don’t need to change your name. Since one can awaken to buddhahood as either a monk or layperson, you don’t need to shave your hair off or change your dress.” Then he sang this song on meditation guidance in training the mind with four meaningful analogies.
Teaching her the key points of posture and mind, he set her to practice meditation. The girl had some fine experience and understanding. In order to clear up her uncertainty and hindrances, she sang these questions.
It was easy to meditate like the sky,
But I felt uneasy when training with clouds.
Now please give me advice on training with clouds.
It was easy to meditate like the sun and moon,
But I felt uneasy when training with planets and stars.
Now please give me advice on training with planets and stars.
It was easy to meditate like the mountain,
But I felt uneasy when training with bushes and trees.
Now please give me advice on training with bushes and trees.
It was easy to meditate like the ocean,
But I felt uneasy when training with waves.
Now please give me advice on training with waves.
It was easy to meditate with my mind,
But I felt uneasy when training with thoughts.
Now please give me advice on training with thoughts.
The Jetsün thought, She has gained the meditation experience, and he was very pleased. In reply to her request, he then sang this song of clearing hindrances and bringing forth enhancement.
Since it was easy to meditate like the sky,
The clouds are the sky’s magical display,
So let them be as the very state of the sky.
Since it was easy to meditate like the sun and moon,
The planets and stars are the sun and moon’s magical display,
So let them be as the very state of the sun and moon.
Since it was easy to meditate like the mountain,
The bushes and trees are the mountain’s magical display,
So let them be as the very state of the mountain.
Since it was easy to meditate like the ocean,
The waves are the ocean’s magical display,
So let them be as the very state of the ocean.
Since it was easy to meditate with your mind,
The thoughts are the mind’s magical display,
So let them be as the very state of your mind.
Feelings of a Sensible Body
The second area concerns the vedanā sensible through body. Body does not just exist materially; it is sensate, it feels. In life, feelings of pleasure and pain, comfort and discomfort cannot be escaped. While negative vedanā irritate us, positive vedanā satisfy us.
Such contentment or satisfaction has two levels that are mentioned in connection with mindfulness with breathing.
The first, known as rapture (pīti), is more intense; these can be strong and disturbing. Once that level of pleasure or satisfaction calms down, happiness or joy (sukha) remains.
After calming body in the first section, these two kinds of vedanā become available for further study and training. One is busier, more energetic and tumultuous. The other is subtler, calmer, and cooler. Both rapture and joy are pleasurable but in different ways. It is important to mindfully taste the flavor of each until we are thoroughly familiar with them, because they lead to difficulties in life.
As we’ve already explored, vedanā leads to craving, clinging, egoism, and suffering. If we are unable to regulate feelings of pleasure and pain, we will not be able to regulate the flow of dependent co-arising. In other words, we will not be able to regulate suffering. That we must regulate pleasure, satisfaction, and happiness to be free of dukkha may seem strange to you. So it is important to explore this matter carefully. We will investigate and study vedanā until seeing clearly — and this is important — that the feelings of body and its senses concoct the inner experiences we call mind. The ability to regulate the sensible feelings makes it possible to regulate the power they have over the experiences of mind. We call this understanding “knowing that vedanā are fabricators of mind,” and we are able to regulate that power so it does not lead to craving, clinging, and suffering. Being able to regulate the vedanā is the path to regulating mind. Thus, we first get to know feelings, then we train in mastering their power to concoct mind. That is the core lesson of the second area of practice.
