Anapanasati

AnapanasatiFrom Wikipedia, the free encyclopedia

npnasati (Pali; Sanskrit npnasmti), meaning "mindfulness of breathing" ("sati" means mindfulness; "npna" refers to inhalation andexhalation[1]), is a form of Buddhist meditation now common to Tibetan, Zen, Tiantai and Theravada Buddhism as well as Western-based mindfulnessprograms. Anapanasati means to feel the sensations caused by the movements of the breath in the body as is practiced in the context of mindfulness.According to tradition, Anapanasati was originally taught by Gautama Buddha in several sutras including the npnasati Sutta.[2] (MN 118)

Contents1 Origins in Buddhism2 The practice

2.1 Traditional sources2.2 Anapanasati sutta2.3 Modern sources2.4 Active breathing, passive breathing2.5 Scientifically demonstrated benefits

3 Stages of npnasati4 In the Theravada tradition5 In the Chinese tradition6 In the Indo-Tibetan tradition7 References

7.1 Bibliography7.2 Primary sources

8 Further reading9 External links

Anapanasati - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Anapanasati

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Origins in BuddhismAnapanasati is a core meditation practice in Theravada, Tiantai and Chan traditions of Buddhism as well as a part of many mindfulness programs. Inboth ancient and modern times, anapanasati by itself is likely the most widely used Buddhist method for contemplating bodily phenomena.[3]

The npnasati Sutta specifically concerns mindfulness of inhalation and exhalation, as a part of paying attention to one's body in quietude, andrecommends the practice of anapanasati meditation as a means of cultivating the Seven Factors of Enlightenment: sati (mindfulness), dhamma vicaya(analysis), viriya (persistence), which leads to pti (rapture), then to passaddhi (serenity), which in turn leads to samadhi (concentration) and then toupekkh (equanimity). Finally, the Buddha taught that, with these factors developed in this progression, the practice of anapanasati would lead to release(Pali: vimutti; Sanskrit moks) from dukkha (suffering), in which one realizes nibbana.

The practiceTraditional sources

See also: Anapanasati Sutta

A traditional method given by the Buddha in the Satipatthana Sutta is to go into the forest and sit beneath a tree and then to simply watch the breath, ifthe breath is long, to notice that the breath is long, if the breath is short, to notice that the breath is short.[4][5]

While inhaling and exhaling, the meditator practises:

training the mind to be sensitive to one or more of: the entire body, rapture, pleasure, the mind itself, and mental processestraining the mind to be focused on one or more of: inconstancy, dispassion, cessation, and relinquishmentsteadying, satisfying, or releasing the mind.

A popular non-canonical method used today, loosely based on the Visuddhimagga, follows four stages:

repeatedly counting exhalations in cycles of 101. repeatedly counting inhalations in cycles of 102. focusing on the breath without counting3. focusing only on the spot where the breath enters and leaves the nostrils (i.e., the nostril and upper lip area).[6]4.


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Vasubandhu's Abhidharma-kosa-bhasya also teaches the counting of breaths to 10 as does the Dhyna sutras translated into Chinese by An Shigao.[7]This is organized into a teaching called the called "the six aspects" or " the six means." which according to Florin Deleanu:

The practice starts with "counting" (ganana), which consists in counting breathing from one to ten. When this is accomplished without anycounting failure (dosha), the practitioner advances to the second step, i.e., "pursuing" (anugama), which means intently following theinhalation as it enters the body and moves from the throat, through the heart, the navel, the kidneys, the thighs to the toes and then thereverse movement of the exhalation until it leaves the body. Next comes" concentration" (sthapana) which denotes focusing one's attentionon some part of the body from the tip of the nose to the big toe. In the fourth step, called" observation" (upalaksana), the practitionerdiscerns that the air breathed in and out as well as form (rupa, mind (citta), and mental functions (caitta) ultimately consists of the four greatelements. He thus analyzes all the five aggregates. Next follows" the turning away" (vivarta) which consists of changing the object ofobservation from the air breathed in and out to "the wholesome roots" of purity (kusalamula) and ultimately to "the highest mundanedharma". The last step is called "purification" (parisuddhi) and it marks entering the stage of" realization of the Way", which in Abhidharmaliterature denotes the stage of "the stream entry" (Sotpanna) that will inevitably lead the adept to Nirvana in no more than seven lives.[8]

Anapanasati suttaAnapanasati is described in detail in the Anapanasati Sutta:

Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, hediscerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' He trains himself, 'I will breathe in sensitiveto the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.' He trains himself, 'I will breathe in calming bodilyfabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'[9]

If it is pursued and well developed, it is said to bring great benefit according to the Anapanasati Sutta: "This is how mindfulness of in-&-out breathing isdeveloped & pursued so as to be of great fruit, of great benefit.[9]" As for the training, the Anapanasati sutta states:

On whatever occasion the monk remains focused on the body in & of itself ardent, alert, & mindful putting aside greed & distresswith reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse,


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then mindfulness as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.[9]

Modern sources

First, for the practice to be successful, one should dedicate the practice, and set out the goal of the meditation session.[10] One may decide to eitherpractice anapanasati while seated or while walking, or to alternate seated and walking meditation.[11] Then one may concentrate on the breath goingthrough one's nose: the pressure in the nostrils on each inhalation, and the feeling of the breath moving along the upper lip on each exhalation.[11] Othertimes practitioners are advised to attend to the breath at the tanden, a point slightly below the navel and beneath the surface of the body.[11] Practitionersmay choose to count each inhalation, "1, 2, 3,..." and so on, up to 10, and then begin from 1 again. Alternatively people sometimes count the exhalation,"1, 2, 3,...," on both the inhalation and exhalation.[11] If the count is lost then one should start again from the beginning.

The type of practice recommended in The Three Pillars of Zen is for one to count "1, 2, 3,..." on the inhalation for a while, then to eventually switch tocounting on the exhalation, then eventually, once one has more consistent success in keeping track of the count, to begin to pay attention to the breathwithout counting. There are practitioners who count the breath all their lives as well.[12] Beginning students are often advised to keep a brief dailypractice of around 10 or 15 minutes a day. Also, a teacher or guide of some sort is often considered to be essential in Buddhist practice, as well as thesangha, or community of Buddhists, for support.

When one becomes distracted from the breath, which happens to both beginning and adept practitioners, either by a thought or something else, then onesimply returns their attention back to the breath. Philippe Goldin has said that important "learning" occurs at the moment when practitioners turn theirattention back to the object of focus, the breath.[13]

Active breathing, passive breathingSee also: Pranayama

Anapanasati is most commonly practiced with attention centered on the breath, without any effort to change the breathing.

In the throat singing prevalent amongst the Buddhist monks of Tibet and Mongolia[14] the long and slow outbreath during chanting is the core of thepractice. The sound of the chant also serves to focus the mind in one-pointed concentration samadhi, while the sense of self dissolves as awarenessbecomes absorbed into a realm of pure sound.


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In some Japanese Zen meditation, the emphasis is upon maintaining "strength in the abdominal area"[15] (dantian or "tanden") and slow deep breathingduring the long outbreath, again to assist the attainment of a mental state of one-pointed concentration. There is also a "bamboo method," during whichtime one inhales and exhales in punctuated bits, as if running one's hand along the stalk of a bamboo tree.[12]

Pranayama, or Yogic breath control, is very popular in traditional and modern forms of Yoga.

Scientifically demonstrated benefitsSee also: Research on meditation

The practice of focusing one's attention changes the brain in ways to improve that ability over time; the brain grows in response to meditation.[16]Meditation can be thought of as mental training, similar to learning to ride a bike or play a piano.

Meditators experienced in focused attention meditation (anapanasati is a type of focused attention meditation) showed a decrease in habitual respondinga 20-minute Stroop test, which, as suggested by Richard Davidson and colleagues, may illustrate a lessening of emotionally reactive and automaticresponding behavior.[16] It has been scientifically demonstrated that npnasati slows down the natural aging process of the brain.[17]

Stages of npnasatiFormally, there are sixteen stages or contemplations of anapanasati. These are divided into four tetrads (i.e., sets or groups of four). The first foursteps involve focusing the mind on breathing, which is the 'body-conditioner' (Pali: kya-sankhra). The second tetrad involves focusing on the feelings(vedan), which are the 'mind-conditioner' (Pali: citta-sankhra). The third tetrad involves focusing on the mind itself (Pali: citta), and the fourth on'mental qualities' (Pali: dhamma). (Compare right mindfulness and satipatthana.)

Any anapanasati meditation session should progress through the stages in order, beginning at the first, whether the practitioner has performed all stagesin a previous session or not.


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Satipahna npnasati Tetrads1. Contemplation of the body 1. Breathing long

First Tetrad2. Breathing short3. Experiencing the whole body4. Tranquillising the bodily activities

2. Contemplation of feelings 5. Experiencing rapture

Second Tetrad6. Experiencing bliss7. Experiencing mental activities8. Tranquillising mental activities

3. Contemplation of the mind 9. Experiencing the mind

Third Tetrad10. Gladdening the mind11. Centering the mind in samadhi12. Releasing the mind

4. Contemplation of Dhammas 13. Contemplating impermanence

Fourth Tetrad14. Contemplating fading of lust15. Contemplating cessation16. Contemplating relinquishment

In the Theravada traditionAccording to several teachers in Theravada Buddhism, anapanasati alone will lead to the removal of all one's defilements (kilesa) and eventually toenlightenment. According to Roger Bischof, the Ven. Webu Sayadaw said of anapanasati: "This is a shortcut to Nibbana, anyone can use it. It stands upto investigation and is in accordance with the teachings of the Buddha as conserved in the scriptures. It is the straight path to Nibbana."

Anapanasati can also be practised with other traditional meditation subjects including the four frames of reference[18] and mett bhvan,[19] as is done


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Buddhacinga, a monk whocame to China and widelypropagated npnasmtimethods.

in modern Theravadan Buddhism.

In the Chinese traditionIn the 2nd century CE, the Buddhist monk An Shigao came from Northwest India to China and became one of the firsttranslators of Buddhist scriptures into Chinese. He translated a version of the npnasmti Stra between 148 CE and170 CE. This version is a significantly longer text than what appears in the Ekottara gama, and is entitled, "The Greatnpnasmti Stra" (Ch. ) (Taish Tripiaka 602).

At a later date, Buddhacinga, more commonly known as Fotudeng () (231-349 CE), came from Central Asia toChina in 310 CE and propagated Buddhism widely. He is said to have demonstrated many spiritual powers, and was ableto convert the warlords in this region of China over to Buddhism.[20] He is well known for teaching methods ofmeditation, and especially anapanasati. Fotudeng widely taught anapanasati through methods of counting breaths, so asto temper to the breathing, simultaneously focusing the mind into a state of peaceful meditative concentration.[21] Byteaching meditation methods as well as doctrine, Fotudeng popularized Buddhism quickly. According to Nan Huaijin,"Besides all its theoretical accounts of emptiness and existence, Buddhism also offered methods for genuine realizationof spiritual powers and meditative concentration that could be relied upon. This is the reason that Buddhism began todevelop so vigorously in China with Fotudeng."[21]

As more monks such as Kumrajva, Dharmanandi, Gautama Saghadeva, and Buddhabhadra came to the East,translations of meditation texts did as well, which often taught various methods of anapanasati that were being used in India. These became integrated invarious Buddhist traditions, as well as into non-Buddhist traditions such as Daoism.

In the 6th century CE, the Tiantai school was formed, teaching the One Vehicle (Skt. Ekayna), the vehicle of attaining Buddhahood, as the mainprinciple, and three forms of amatha-vipayan correlated with the meditative perspectives of emptiness, provisional existence, and the mean, as themethod of cultivating realization.[22] The Tiantai school places emphasis on anapanasati in accordance with the principles of amatha and vipayan. InChina, the Tiantai understanding of meditation has had the reputation of being the most systematic and comprehensive of all.[23] The founder of theTiantai school, ramaa Zhiyi, wrote many commentaries and treatises on meditation. Of these texts, Zhiyi's Concise amatha-vipayan ( XioZhgun), his Mah-amatha-vipayan ( Mh Zhgun), and his Six Subtle Dharma Gates ( Li Mio Fmn) are the most widelyread in China.[23] Zhiyi classifies breathing into four main categories: panting ( "chun"), unhurried breathing ( "fng"), deep and quiet breathing( "q"), and stillness or rest ( "xi"). Zhiyi holds that the first three kinds of breathing are incorrect, while the fourth is correct, and that the breathing


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should reach stillness and rest.[24] Venerable Hsuan Hua, who taught Chn/Zen and Pure Land Buddhism, also taught that the external breathing reachesa state of stillness in correct meditation:[25]

A practitioner with sufficient skill does not breathe externally. That external breathing has stopped, but the internal breathing functions.With internal breathing there is no exhalation through the nose or mouth, but all pores on the body are breathing. A person who is breathinginternally appears to be dead, but actually he has not died. He does not breathe externally, but the internal breathing has come alive.

In the Indo-Tibetan traditionIn the Tibetan Buddhist lineage, anapanasati is done to calm the mind in order to prepare one for various other practices.

Two of the most important Mahyna philosophers, Asaga and Vasubandhu, in the rvakabhmi chapter of the Yogcrabhmi-stra and theAbhidharma-koa, respectively, make it clear that they consider anapanasati a profound practice leading to vipayan (in accordance with the teachingsof the Buddha in the Sutra pitika).[26] However, as scholar Leah Zahler has demonstrated, "the practice traditions related to Vasubandhu's or Asaga'spresentations of breath meditation were probably not transmitted to Tibet."[27] Asaga correlates the sixteen stages of anapanasati with the foursmtyupasthnas in the same way that the npnasmti Sutra does, but because he does not make this explicit the point was lost on later Tibetancommentators.[28]

As a result, the largest Tibetan lineage, the Geluk, came to view anapanasati as a mere preparatory practice useful for settling the mind but nothingmore.[29] Zahler writes:

The practice tradition suggested by the Treasury itself--and also by Asaga's Grounds of Hearers--is one in which mindfulness of breathingbecomes a basis for inductive reasoning on such topics as the five aggregates; as a result of such inductive reasoning, the meditatorprogresses through the Hearer paths of preparation, seeing, and meditation. It seems at least possible that both Vasubandhu and Asagapresented their respective versions of such a method, analogous to but different from modern Theravda insight meditation, and thatGelukpa scholars were unable to reconstruct it in the absence of a practice tradition because of the great difference between this type ofinductive meditative reasoning based on observation and the types of meditative reasoning using consequences (thal 'gyur, prasaanga) orsyllogisms (sbyor ba, prayoga) with which Gelukpas were familiar. Thus, although Gelukpa scholars give detailed interpretations of thesystems of breath meditation set forth in Vasubandu's and Asaga's texts, they may not fully account for the higher stages of breath


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meditation set forth in those texts. . . it appears that neither the Gelukpa textbook writers nor modern scholars such as Lati Rinpoche andGendun Lodro were in a position to conclude that the first moment of the fifth stage of Vasubandhu's system of breath meditation coincideswith the attainment of special insight and that, therefore, the first four stages must be a method for cultivating special insight.[30]

Zahler continues, "it appears . .that a meditative tradition consisting of analysis based on observationinductive reasoning within meditationwas nottransmitted to Tibet; what Gelukpa writers call analytical meditation is syllogistic reasoning within meditation. Thus, Jamyang Shaypa fails to recognizethe possibility of an 'analytical meditation' based on observation, even when he cites passages on breath meditation from Vasubandhu's Treasury ofManifest Knowledge and, especially, Asaga's Grounds of Hearers that appear to describe it."[31]

Stephen Batchelor, who for years was monk in the Gelukpa lineage, experienced this firsthand. He writes, "such systematic practice of mindfulness wasnot preserved in the Tibetan traditions. The Gelugpa lamas know about such methods and can point to long descriptions of mindfulness in theirAbhidharma works, but the living application of the practice has largely been lost. (Only in dzog-chen, with the idea of 'awareness' [rig pa] do we findsomething similar.) For many Tibetans the very term 'mindfulness' (sati in Pali, rendered in Tibetan by dran pa) has come to be understood almostexclusively as 'memory' or 'recollection.'"[32]

As Batchelor noted, however, in other traditions, particularly the Kagyu and Nyingma, mindfulness based on anapanasati practice is considered to bequite profound means of calming the mind to prepare it for the higher practices of Dzogchen and Mahamudra. For the Kagyupa, in the context ofmahmudr, anapanasati is thought to be the ideal way for the meditator to transition into taking the mind itself as the object of meditation andgenerating vipayan on that basis.[33] The prominent contemporary Kagyu/Nyingma master Chogyam Trungpa, echoing the Kagyu Mahmudr view,wrote, "your breathing is the closest you can come to a picture of your mind. It is the portrait of your mind in some sense. . .The traditionalrecommendation in the lineage of meditators that developed in the Kagyu-Nyingma tradition is based on the idea of mixing mind and breath."[34] TheGelukpa allow that it is possible to take the mind itself as the object of meditation, however, Zahler reports, the Gelukpa discourage it with "what seemsto be thinly disguised sectarian polemics against the Nyingma Great Completeness [Dzogchen] and Kagyu Great Seal [mahmudr] meditations."[35]

In the Pacakrama tantric tradition ascribed to (the Vajrayana) Nagarjuna, anapanasati counting breaths is said to be sufficient to provoke an experienceof vipayan (although it occurs in the context of "formal tantric practice of the completion stage in highest yogatantra").[36][37]

References"npna". The Pali Text Society's Pali-English Dictionary. DigitalDictionaries of South Asia, University of Chicago.

1. In the Pali canon, the instructions for anapanasati are presented as either onetetrad (four instructions) or four tetrads (16 instructions). The most famous

2.


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exposition of four tetrads after which Theravada countries have a nationalholiday (see uposatha) is the Anapanasati Sutta, found in the MajjhimaNikaya sutta 118 (for instance, see Thanissaro, 2006(http://www.accesstoinsight.org/tipitaka/mn/mn.118.than.html)). Otherdiscourses which describe the full four tetrads can be found in the SamyuttaNikaya's Anapana-samyutta (Ch. 54), such as SN 54.6 (Thanissaro, 2006a),SN 54.8 (Thanissaro, 2006b) and SN 54.13 (Thanissaro, 1995a). Theone-tetrad exposition of anapanasati is found, for instance, in theKayagata-sati Sutta (MN 119; Thanissaro, 1997), the Maha-satipatthanaSutta (DN 22; Thanissaro, 2000) and the Satipatthana Sutta (MN 10;Thanissaro, 1995b).Anlayo 2003, p. 125.3. Majjhima Nikaya, Sutta No. 118, Section No. 2, translated from the Pali4. Satipatthana Sutta5. Kamalashila (2004). Meditation: The Buddhist Way of Tranquillity andInsight. Birmingham: Windhorse Publications; 2r.e. edition.ISBN 1-899579-05-2.. Regarding this list's items, the use of countingmethods is not found in the Pali Canon and is attributed to the Buddhaghosain his Visuddhimagga. According to the Visuddhimagga, counting (Pali:gaan) is a preliminary technique, sensitizing one to the breath's arisingand ceasing, to be abandoned once one has consistent mindful connection(anubandh) with in- and out-breaths (Vsm VIII, 195-196). Sustainedbreath-counting can be soporific or cause thought proliferation (see, e.g.,Anlayo, 2006, p. 133, n. 68).

6.

Deleanu, Florin; Mindfulness of Breathing in the Dhyna Stras.Transactions of the International Conference of Orientalists in Japan(TICOJ) 37, 1992, 42-57. https://ahandfulofleaves.files.wordpress.com/2012/02/mindfulness-of-breathing-in-the-dhayana-sutra_florin-deleanu_1992.pdf

7.

Deleanu, Florin; Mindfulness of Breathing in the Dhyna Stras.Transactions of the International Conference of Orientalists in Japan(TICOJ) 37, 1992, 42-57. https://ahandfulofleaves.files.wordpress.com/2012/02/mindfulness-of-breathing-in-the-dhayana-sutra_florin-deleanu_1992.pdf

8.

this is cited from Anapanasati sutta (http://www.accesstoinsight.org/tipitaka/mn/mn.118.than.html) translated by Thanissaro Bhikkhu(2006)

9.

John Dunne talks on Buddhist phenomenology from the Indo-Tibetantextual point of view at http://ccare.stanford.edu/node/21

10.

The Three Pillars of Zen (New York: Anchor Books, 2000) ISBN0-385-26093-8

11.

"Zen Training: Methods and Philosophy" by Katsuki Sekida12. Philippe Goldin in Cognitive Neuroscience of Mindfulness Meditationhttp://www.youtube.com/watch?v=sf6Q0G1iHBI

13.

The One Voice Chord (http://home3.inet.tele.dk/hitower/voice.html)14. Tanden: Source of Spiritual Strength (http://www.zbtc.org/kongo-tanden.html)

15.

Attention regulation and monitoring in meditation(http://www.ncbi.nlm.nih.gov/pmc/articles/PMC2693206/) by Antoine Lutz,Heleen A. Slagter, John D. Dunne, and Richard J. Davidson at University ofWisconsin

16.

"Long-term meditation fights age-related cognitive decline" atMempowered!, August 2011 (http://www.memory-key.com/research/news/long-term-meditation-fights-age-related-cognitive-decline)

17.

In regards to practicing anapanasati in tandem with other frames ofreference (satipatthana), Thanissaro (2000) writes:

At first glance, the four frames of reference for satipatthana practicesound like four different meditation exercises, but MN 118 [theAnapanasati Sutta] makes clear that they can all center on a singlepractice: keeping the breath in mind. When the mind is with thebreath, all four frames of reference are right there. The difference liessimply in the subtlety of one's focus.... [A]s a meditator get moreskilled in staying with the breath, the practice of satipatthana givesgreater sensitivity in peeling away ever more subtle layers ofparticipation in the present moment until nothing is left standing inthe way of total release.

18.

According to Kamalashila (2004), one practices anapanasati with mettbhvan in order to prevent withdrawal from the world and the loss ofcompassion.

19.

Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. pp.80-81

20.

Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. p. 8121. Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. p. 9122. Luk, Charles. The Secrets of Chinese Meditation. 1964. p. 11023. Luk, Charles. The Secrets of Chinese Meditation. 1964. p. 12524. Hsuan Hua. The Chan Handbook. 2004. p. 4425.


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Study and Practice of Meditation: Tibetan Interpretations of theConcentrations and Formless Absorptions by Leah Zahler. Snow LionPublications: 2009 pg 107-108)

26.

Study and Practice of Meditation: Tibetan Interpretations of theConcentrations and Formless Absorptions by Leah Zahler. Snow LionPublications: 2009 pg 108)

27.

Zahler 119-12628. Zahler 10829. Zahler 108, 11330. Zahler 30631. The Faith to Doubt: Glimpses of Buddhist Uncertainty. by StephenBatchelor. Parallax Press Berkeley: 1990 pg 8

32.

Pointing Out the Great Way: The Stages of Meditation in the Mahamudratradition by Dan Brown. Wisdom Publications: 2006 pg 221-34

33.

The Path is the Goal, in The Collected Works of Chogyam Trungpa, VolTwo. Shambhala Publications. pgs 49, 51

34.

(Zahler 131-2)35. Pointing Out the Great Way: The Stages of Meditation in the Mahamudratradition by Dan Brown. Wisdom Publications: 2006 pg 221

36.

A Direct Path to the Buddha Within: Go Lotsawa's MahamudraInterpretation of the Ratnagotra-Vighaga. by Klaus-Dieter Mathes, WisdomPublications 2008 pg 378 [1] (http://books.google.com/books?id=t3qgaH7TNlEC&pg=PA378&lpg=PA378&dq=pancakrama+mahamudra&source=bl&ots=PQ-QYEgdSR&sig=-PXEm4k7Btz0NEfshUoaXioWyJg&hl=en&ei=uKqhSvDNL8eWlAfs9JD1CA&sa=X&oi=book_result&ct=result&resnum=1#v=onepage&q=pancakrama%20mahamudra&f=false)

37.

BibliographyAnlayo (2003). Satipahna : the direct path to realization. Birmingham: Windhorse. ISBN 1-899579-54-0.Kamalashila (1996; 2004 [2nd ed.]). Meditation: The Buddhist Way of Tranquillity and Insight. Birmingham: Windhorse Publications. ISBN1-899579-05-2.

Primary sourcesThanissaro Bhikkhu (trans.) (1995a). Ananda Sutta: To Ananda (On Mindfulness of Breathing) (SN 54.13). Retrieved on 2007-05-20 from"Access to Insight" at: http://www.accesstoinsight.org/tipitaka/sn/sn54/sn54.013.than.html.Thanissaro Bhikkhu (trans.) (1995b). Satipatthana Sutta: Frames of Reference (MN 10). Retrieved on 2007-05-20 from "Access to Insight" at:http://www.accesstoinsight.org/tipitaka/mn/mn.010.than.html.Thanissaro Bhikkhu (trans.) (1997). Kayagata-sati Sutta: Mindfulness Immersed in the Body (MN 119). Retrieved on 2007-05-20 from "Access toInsight" at: http://www.accesstoinsight.org/tipitaka/mn/mn.119.than.html.Thanissaro Bhikkhu (trans.) (2000). Maha-satipatthana Sutta: The Great Frames of Reference (DN 22). Retrieved on 2007-05-20 from "Access toInsight: Readings in Theravada Buddhism," at http://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html.Thanissaro Bhikkhu (trans.) (2006a). Arittha Sutta: To Arittha (On Mindfulness of Breathing) (SN 54.6). Retrieved on 2007-05-20 from "Accessto Insight" at: http://www.accesstoinsight.org/tipitaka/sn/sn54/sn54.006.than.html.Thanissaro Bhikkhu (trans.) (2006b). Dipa Sutta: The Lamp (SN 54.8). Retrieved on 2007-05-20 from "Access to Insight" at:


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Wikisource has originaltext related to this article:

Ekottara gama 17.1:npnasmti Stra

http://www.accesstoinsight.org/tipitaka/sn/sn54/sn54.008.than.html.

Further readingMindfulness with Breathing by Buddhadsa Bhikkhu. Wisdom Publications, Boston, 1996. ISBN 0-86171-111-4.Breath by Breath by Larry Rosenberg. Shambhala Classics, Boston, 1998. ISBN 1-59030-136-6.Tranquillity and Insight by Amadeo Sole-Leris. Shambhala, 1986. ISBN 0-87773-385-6."The Anapanasati Sutta / A Practical Guide to Mindfulness of Breathing and Tranquil Wisdom Meditation" by Bhante Vimalaramsi. Yin ShunFoundation, January 1999; First Edition edition (1999). ASIN: B00183T9XW

External linksEkottara gama 17.1: The npnasmti Stra (http://lapislazulitexts.com/anapanasmrti_sutra.html)Analysis of the npnasati Sutta (http://www.accesstoinsight.org/lib/bps/leaves/bl115.html)npnasati (https://web.archive.org/web/20140327084119/http://www.buddhanet.net/pdf_file/anapanasati.pdf), a free e-book by Buddhadasa Bhikkhunpnasati Mindfulness with Breathing: Unveiling the Secrets of Life (http://www.dhammatalks.net/Books3/Bhikkhu_Buddhadasa_Anapanasati_Mindfulness_with_Breathing.htm) by Buddhadasa Bhikkhunpnasati instructions (http://www.sinc.sunysb.edu/Clubs/buddhism/vimalaramsi/main.html) from Bhante Vimalaramsinpnasati: A concise instruction (https://web.archive.org/web/20120327185337/http://www.dhammatalks.net/Books10/Pa_Auk_Sayadaw-Mindfulness_of_Breathing.pdf) by Pa Auk SayadawBasic Breath Meditation Instructions (http://www.accesstoinsight.org/lib/authors/thanissaro/breathmed.html) by Thanissaro Bhikkhu

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Categories: Pali words and phrases Buddhist meditation Theravada Buddhist terminology Mindfulness (Buddhism)

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12 sur 13 11/10/15 23:23


13 sur 13 11/10/15 23:23

Anapanasati

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Transcript of Anapanasati