THE BUDDHA’S PRĀṆĀYĀMA

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.