2.3: Mindfulness (b): Body Contemplation

[Full title: 2.3—The Four Foundations of Mindfulness (a): Body Contemplation]

Generally speaking, from the practical point of view the body ought to be considered first. This is why in the four Applications of Mindfulness the body is dealt with first. The Buddha used in connection with the body such adjectives as Salayatanikam, “of six sense bases” thereby including the mind-base in it. Not only that all the four Noble Truths of Suffering, the Cause of Suffering, Cessation of Suffering, and the Way leading to the Cessation of suffering, are declared by him to be in this fathom long frame-work of body with perception and mind.

One of the most well-known, popular and practical examples of ‘meditation’ connected with the body is called ‘The mindfulness or Awareness of in-and-out breathing’ (ānāpānasati).

In the Satipatthāna sutta (Majjhima Nikāya, Vol.I.), the Buddha taught:

And how does a monk remain focused on the body in and of itself? There is the case where a monk–having gone to the wilderness, to the shade of a tree, or to an empty building–sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [lit: the front of the chest]. Always mindful, he breathes in; mindful he breathes out. Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. He trains himself to breathe in sensitive to the entire body and to breathe out sensitive to the entire body. He trains himself to breathe in calming bodily fabrication and to breathe out calming bodily fabrication. Just as a skilled turner or his apprentice, when making a long turn, discerns that he is making a long turn, or when making a short turn discerns that he is making a short turn; in the same way the monk, when breathing in long, discerns that he is breathing in long; or breathing out short, he discerns that he is breathing out short...He trains himself to breathe in calming bodily fabrication, and to breathe out calming bodily fabrication. ^[1]

Of the four methods of ānāpānasati (mindfulness of breathing) the first three are (pure) samatha exercisses. According to the first method there is counting (one normally counts 1 to 10 while breathing in and 1 to 10 as one breathes out). Numbers are concepts. Form is an image. According to third method the going in and out of breath is noted. This is achieved through the creation of ideas. Concepts images and ideas belong to the sphere of conventional truth, as they are conceived by us, but not reality itself. Only the fourth method where the sense of touch alone is taken in its bareness, involves Vipassanā. Yet even this practice can go astray if one handles touch or sensation with the gloves of concepts and ideas. If instead of being aware of the touch in its bare actuality, if instead of guarding this awareness with mindfulness the yogi makes a mental note of it, that moment he has slipped into the old habit of forming concepts or ideas and therefore he practices samatha as exclusive of the intended vipassanā practice.^[2]

Hold the breath as long as one can normally hold it. This is not an exercise in breath retention. It is just the normal practice affected in carrying out the common duties of life. Whenever something is done with great attention the breath is naturally held back. For example, in putting a thread through the eye of a needle the operator naturally holds his breath till the task is accomplished. In the like maner the meditator should watch unpleasant sensations with bated breath. This will enable him to exercise greater awareness and more rigorous mindfulness.

W. Rahula showed: At the beginning you will find it extremely difficult to bring your mind to concentrate on your breathing. You will be astonished how your mind runs away. It does not stay. You begin to think of various things. You hear sounds outside. Your mind is disturbed and distracted. You may be dismayed and disappointed. But if you continue to practice this exercise twice daily, morning and evening, for about five or ten minutes at a time, you will gradually, by and by, being to concentrate your mind on your breathing. After a certain period, you will experience just that split second when your mind is fully concentrated on your breathing, when you will not hear even sounds nearby, when no external world exists for you. This slight moment is such a tremendous experience for you, full of joy, happiness and tranquility, that you would like to continue it. But still you cannot. Yet if you go on practising this regularly, you may repeat the experience again and again for longer and longer periods. That is the moment when you loose yourself completely in your mindfulness of breathing. As long as you are conscious of yourself you can never concentrate on anything.^[3]

“When the breath touches the nostril or upper lip you will be aware of it. Be mindful of that aware.” Said Sunlun Sayadaw. Let not a SINGLE TOUCH pass without awareness. Be aware of every single touch. Do not let the awareness be that of the breath-body. Do not follow it in and out of the body. Do not take note of the area of touch of breath, whether it be the nostril or upper lip. Let awareness be only of sensation of touch of breath. Be mindful only of the sensation of touch. ^[4]

This exercise of mindfulness of breathing, which is one of the simplest and easiest practices, is meant to develop concentration leading up to very high mystic attainments (dhyāna). Besides, the power of concentration is essential for any kind of deep understanding, penetration, insight into the nature of things, including the realization of Nirvāṇa.

Apart from all this, this exercise on breathing gives you immediate results. It is good for your physical health, for relaxation, sound sleep, and for efficiency in your daily work. It makes you calm and tranquil. Even at moments when you are nervous or excited, if you practice this for a couple of minutes, you will see for yourself that you become immediately quiet and at peace. You feel as if you have awakened after a good rest.^[5]

While cultivating insight, the meditator applies the three characteristics of impermanent, suffering and selflessness to the mind and body. His mindfulness is established with the thought: “There is the body” or “the body exists”: thought careful thinking, he sees the body, but no being, no person, no soul/self.

The Buddha stated:

In this way he remains focused internally on the body in and of itself, or externally on the body in and of itself, or both internally and externally on the body in and of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination and passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in and of itself.^[6]

To sum up, this contemplation on breathing comprises the 4 Truths. Thus, having endeavored through the four Truth, a person arrives at peace. This is the way to emancipation of a person devoted mindfulness of breathing.

Footnotes and references:

[1]:

Majjihima-Nikāya I. pp. 71-2.

[2]:

Harcharn Singh Sobti. Vipassana The Buddhist Way, Delhi: Eastern Book linkers, 2003, pp. 111-2.

[3]:

W. Rahula 1959: 70.

[4]:

Harcharn Singh Sobti. Vipassana The Buddhist Way, Delhi: Eastern Book linkers, 2003, pp. 111-2.

[5]:

W. Rahula 1959: 71.

[6]:

Majjihima-Nikāya I. p. 72.