4.3 (b): The Concentration Technique on the Breath

[Full title: 4.3: The Practice Method of Dhyāna (b): The Concentration Technique on the Breath]

The concentration technique which involves a prolonged and constant focus on one’s own breaths has been praised by the Buddha as being suitable to all types of temperaments. This technique is so popular that it is virtually taught in all Buddhist traditions. It is so convenient to practice that even children, properly instructed, can do it.

There are different ways by which concentration on the breath is developed. In other words, one may say that there are numerous ways and means to use one’s breaths as the object of concentration practice. These may be regarded simply as different variations of the same method, and they are so many that it is impossible to list all of them here. Individual meditation centers may have a specific preference for one variation over others, although all are equally valid and beneficial.

Being aware of the breath and also of the feelings, means to notice the interrelationship of feelings and breathing. The same applies to the mind. Each state of mind changes the breathing in subtle ways, and vice versa. This might give rise to insights into the interdependence of all things, which is quite important in the Mahāyāna.

The Buddha also recommends being aware of the breathing and at the same time seeing from moment to moment all feelings, sensation, and perceptions as impermanent. This is genuine vipassanā contemplation and presupposes a considerable steadiness of the mind. The Buddha said that there are two different aspects of meditation: samatha, inner stillness, and vipassanā, insight.

Reading the Anapanasati-sutta, the text in the Pāli Canon where the Buddha describes the different aspects of the contemplation of breathing, one is struck by the fact that the emphasis is on some sort of very comprehensive awareness. The Buddha says: we should be aware of the breath and also of the whole body, of the breath and of the feelings, of the breath and the state of mind, of the breath and the contemplation of impermanence, etc.

“Ever mindful he breathes in, mindful he breathes out” tell us the way to practice mindfulness of breathing. Being aware of the breath means to know when one is experiencing the in-breath and to know when one is experiencing the out-breath.

It simply means to open up one’s awareness and to be attentive to the breath as much as possible and at the same time, relax the tightness in the head.

Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’

Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands ‘I breathe out short. ^[1]

The words “he understands” are emphasized to show that one does not focus with strong attention on the breath to the exclusion of everything else. One merely understands what the breath is doing in the present moment. That’s all there is to this! One simply knows when they breathe in long or short! There is no controlling of the breath at any time. Instead, there is only understanding of what one is doing in the present moment. If one tries to “over-focus” or “concentrate” on the breath to the exclusion of anything else, they will develop a headache due to the “wrong concentration.” Whenever a meditator holds tightly onto the meditation object and tries to force the mind to “concentrate” or bumps any distractions away, the head will develop a very tight and painful tension. This tightness or tension on the head also occurs when the meditator attempts to control the sitting by throwing down any distracting thoughts and feelings and quickly rush back to the meditation object. This happens with ‘momentary concentration’ as well as any other kind of ‘concentration’ technique.

The method taught by the Lord Buddha was to never suppress anything. His method was to open and expand the mind and to allow everything that arises in the present moment. Thus, whenever a pain arises in the body, one first recognizes that the mind has gone to that sensation, let’s go of any thoughts about that sensation, opens the mind and lets go of the tight mental fist that is wrapped around the sensation, or by letting the sensation be there by itself without any mental resistance or aversion to it. This is done by telling themselves, “Never mind it is alright for this pain to be there.” Next, relax the tightness which is in the head... feel the mind expand and become calm... then re-direct the attention back to the object of meditation i.e. the breath.

If one gets caught in the thinking about the sensation or pain, the sensation will get bigger and become more intense. Eventually, they can’t stand it anymore and feel that they have to move. This thinking or internally verbalizing about the sensation and wishing it would go away, is the ‘ego identification’ with the painful sensation. This getting involved with,... trying to control,... fighting with the sensation,... resisting the sensation etc., is only fighting with the Dhamma (Truth of the Present Moment). Whenever anyone fights and tries to control or hardens the mind to the Dhamma of the present moment, they cause themselves undue suffering and pain. Another way of fighting the Dhamma is by taking the sensation personally. This worsens the pain and as a result, it hurts even more. Thus, one must learn to open and lovingly-accept the present moment without that ‘ego-identification’ and the thinking or internally verbalization about, or taking it as “I am that.” This is how one gains calmness and composure of mind, as well as, equanimity, full awareness, and mindfulness.

The Lord Buddha taught us three kinds of actions while meditating or during our daily activities. They are, “Love where we are at, love what we are doing in the present moment, and love who we are with.” These simple explanations allow one to be completely accepting of the present moment. “To love where we are” means to accept the fact that when one is sitting in meditation, things are not always like they want them to be. “To love what we are doing” means to open up the mind and allow whatever arises in the present moment, to present itself without our getting attached to it. A good acronym for this is “DROPS” which means “resist or push don’t soften.” Whatever arises, one does not resist or push. Just soften into it, open the mind and accept it. In other words “to love what we are doing,” “to love who we are with,” means to love oneself enough so that they see and let go of all kinds of attachments which causes pain to arise in their body and mind. The recognition that one causes their own suffering is a major realization. When one truly loves themselves, they will see the pain and sorrow and lovingly let it go. This is done by letting go of the thinking about.

Thus, they let go of the attachment and the ego identification with it.

He trains thus: ‘I shall breathe in experiencing the whole body [of breath]’;

He trains thus ‘I shall breathe out experiencing the whole body [of breath’].^[2]

This part of the sutta means that the meditator knows when the breath is starting and stopping on the in-breath. One also knows when the breath is starting and stopping on the out-breath. The meditator doesn’t have to over-focus the mind or ‘concentrate’ on the breath, or take this breathing as the object of extreme concentration. One simply knows what the breath is doing in the present moment. Their mindfulness is sharp enough to know what the breath is doing at all times, without controlling the breath in any way.

Just let the breath and the awareness be a natural process.

He trains thus: ‘I shall breath in tranquilizing the bodily formation’;

He trains thus: ‘I shall breath out tranquilizing the bodily formation.^[3]

This simple statement is the most important part of the meditation instructions. It instructs one to notice the tightness which arises in the head with every arising of a consciousness, and let that tightness go, while on the in-breath and out-breath. Then one feels their mind open up, expand, relax and become tranquil. Every time they see that the mind is distracted away from the breath, they simply let go of the distraction, relax the tightness in the head by letting go of the tightness, feel the mind become open, expanded, relaxed, calm and clean. Next, one softly redirects the mind back to the breath, on the in-breath relaxes, expands and calms the tightness in the head and mind... on the out-breath relaxes, expands and calms the tension in the head and mind. For example, when a thought arises, just let the thought go. Don’t continue thinking, even if one is in mid-sentence. Just softly let the thought go. If the distraction is a sensation, firstly open the mind and let go of the aversion to the sensation, then open and expand the mind before re-directing one’s attention back to the breath.

This opening up, expanding and letting go of the tightness in the head is actually letting go of the subtle ‘ego identification’ which attaches itself to everything as it arises. Thus, when one lets go of this tension, they are actually letting go of all ignorance which causes rebirth.

When the meditation instructions here are followed closely, there will be no ‘sign or nimitta’ arising in the mind (i.e., no lights or other kinds of mind-made objects, which arise in the mind when one is practicing ‘concentration meditation’). The mind naturally becomes calm and tranquil. One need not try to force the mind to stay on the object of meditation through strong concentration which causes tension and pain in the head. One begins to realize the true nature of all phenomenon as being impermanent (anicca), unsatisfactory (dukkha), and not-self (anatta).

Thus, when one practices “tranquil wisdom meditation.” they are aware of the in-breath and at the same time, the relaxation of the tightness in the head and the mind. They are also aware of the out-breath and again, at the same time, the relaxation of the tightness in the head and mind. It is alright if one happens to miss one in-breath or one out-breath at first. They should not put unnecessary pressure on themselves which might cause them to think how difficult this practice is. This is actually an incredibly easy practice and a simple way to develop the mind. Thus, if one occasionally misses the in-breath or out-breath, just let it go and catch the next in-breath or out-breath. At first, the breath may seem to be very fast and difficult to notice. However, as one continues with their practice, the meditation becomes easier and they will not miss the in-breath or outbreath that much. After all, this is a gradual training. There is no need to put undue pressure on oneself. Simply relax into the meditation.

When one practices “tranquil wisdom meditation,” the breath does not become subtle and difficult to observe. If this happens, then the meditator is ‘concentrating’ too much on the breath. Also, the tightness in the head is not relaxed enough. If the breath seems to disappear again, the meditator is focusing their ‘concentration’ and not tranquilizing the mind enough. The jhānas (meditation stages) will appear by themselves as the mind becomes calm and peaceful. The meditator does not have to push, force or ‘concentrate with a fixed mind’.

Actually, the Lord Buddha taught a most natural form of meditation that works for every type of personality or individual.

He trains thus: ‘I shall breathe in experiencing joy’;

He trains thus: ‘I shall breathe out experiencing joy.’^[4]

This refers to the attainment of the first two jhānas (meditation stages). The description of these stages is a set formula that is repeated many times in the suttas:

He trains thus: ‘I shall breathe in experiencing Happiness’;

He trains thus: ‘I shall breathe out experiencing happiness.’^[5]

As one continues onwards with their practice and keep calming and opening the mind, eventually they reach a stage where the feeling of joy becomes too coarse and it naturally won’t raise any more.

My composed mind was purified, unblemished, rid of imperfection, malleable, wieldy, steady and attained to imperturbability.^[6]

This gives the serious meditator an idea of what to expect when one attains this stage. The mind is exceptionally clear, bright and alert. The mind can even see when a distraction begins to arise, then let it go and open up, expand and calm down again before coming back to the breath. The abandoning of pain and pleasure does not mean that occasionally pain or pleasure won’t arise. They will arise, but the mind is in such a state of balance that it won’t shake or become involved with the distractions.

At that time the mind is very aware when pain or pleasure arises but the equanimity and mindfulness is so strong that it does not become concerned with it.

He trains thus: ‘I shall breathe in experiencing the mind’;

He trains thus: ‘I shall breathe out experiencing the mind.^[7]

At this time, one’s mind becomes very calm and any slightest disturbance is noticed and is let go quickly and easily. First, the mind lets go of tightness... now it goes back to the breath... opening, expanding and calming on the in-breath... loosening, stretching out and relaxing the mind on the out-breath.

He trains thus: ‘I shall breathe in gladdening the mind’;

He trains thus: ‘I shall breathe out gladdening the mind.^[8]

When one reach this stage of meditation, they begin to experience a finer and more exalted type of joy, which is described as the Joy (Pharana Piti) Enlightenment Factor. The mind becomes very peacefully happy and at ease like never before. This is called gladdening the mind because it is such a pleasurable state to be in. At that time, the mind is exceptionally uplifted, very clear and the mindfulness is sharper than ever before.

The equanimity is even more balanced and composed.

He trains thus: ‘I shall breathe in stilling the mind’;

He trains thus: ‘I shall breathe out stilling the mind.^[9]

At this time, the mind becomes more subtle and calm, with very few distractions. When they do arise, they are quickly noticed, let go of, calm the mind and return back to the breath. Naturally, the breath and the calming of the mind become easier and more serene.

They happen together naturally at the same time.

He trains thus: ‘I shall breathe in liberating the mind’;

He trains thus: ‘1 shall breathe out liberating the mind.^[10]

Liberating the mind means that one stays on the breath with enough joyful interest such that when the mind begins to move or go away from the breath, they are aware and let the distractions go without any identifying. One then relaxes the mind before coming back to the breath. When a hindrance arises, one sees it quickly and let it go without hesitation. At this point sloth and torpor, or restlessness and anxiety, are the biggest obstacles to one’s practice. Whenever a hindrance arises, it will knock one out of the jhāna and can cause all kinds of disturbances.

The phrase liberating the mind also means to let go of the lower jhānas (meditation stages) and all of the jhāna factors by not being attached (thinking about and identifying with) them in any way.

He trains thus: ‘I shall breathe in contemplating impermanence’;

He trains thus: ‘I shall breathe out contemplating impermanence. ^[11]

As one continues with their practice of meditation on the breath, plus calming and expanding the mind, eventually the mind becomes very deep and then they begin to notice that the mind is expanding and getting bigger. Silence and spaciousness of mind go together. The immensity of silence is the immensity of the mind in which a center does not exist; actually speaking at this time, there is no center and there is no outer edge. It continually grows and expands. One begins to see that there are no boundaries, and space and mind are infinite.

The Anupada Sutta, Sutta No 111 in Majjhima Nikāya, described this as follows:

Again, by passing beyond perceptions of form, with the disappearance of all sense of resistance and by non-attraction to the perceptions of change, aware that space is infinite, the Bhikkhu enters into and abides in the base of infinite space. And the states in the base of infinite space–the perception of the base of infinite space and the unification of mind. One still has the five aggregates affected by clinging, the form, feelings, perception, volition (observation thoughts) and mind. ^[12]

Passing beyond perceptions of form, means that even though one knows that they have a body at that time, this awareness would not readily pull our mind towards it. In this state of jhāna (meditation stage), they are very aware of the mind and what it is doing. The disappearance of all sense resistance and non-attraction to the perceptions of change means even though a pain arises in the body, one knows it but does not get involved with that sensation. They feel the mind growing, changing and expanding but, they are not distracted from the breath or the relaxing of the mind. The meditator’s mind is continually moving and expanding but their mind accepts this as it truly is. Seeing impermanence and how one’s mind changes and expands, one realizes that this phenomena is part of an impersonal process which they have no control.

As one continues on with the practice of opening and calming the mind on the in-breath and the out-breath, they will eventually start to see consciousness arising and passing away. It is continually coming up and going away, arising and passing away, without a break! The consciousness keeps coming into being, then vanishing in all the sense doors.

This is described in the Anupada Sutta thus:

Again, by completely surmounting the base of infinite space, aware that consciousness is infinite; a Bhikkhu enters upon and abides in the realm of infinite consciousness. And the states in the base of infinite consciousness–the perception of the base of infinite consciousness and the unification of mind. One still has the five aggregates affected by clinging, the bodily form, the feeling, perception, volition (observation thoughts) and mind. ^[13]

When one is in this state of infinite consciousness, there can still arise some hindrances like torpor or dullness of mind, or restlessness. These hindrances arise because the energy that they put into their practice isn’t quite correct. When there is too little energy, one experiences dullness (rarely does the meditator have sleepiness at this time). On the other hand, if they try too hard or put too much energy into the practice, restlessness will arise. Both of these hindrances will knock one out of the jhāna while they are present in the mind. When one is in this state, they see change happen so rapidly and continually, that it becomes very tiresome.

They begin to see just how much unsatisfactoriness arises with each consciousness.

He trains thus: ‘I shall breathe in contemplating fading away’;

He trains thus: ‘I shall breathe out contemplating fading away. ^[14]

As one continues on with their practice, on the in-breath, letting go and calming the mind; and on the out-breath, letting go and calming the mind, now the mind naturally lets go of all consciousness which were so readily seen before, the mind then gets into the realm of ‘nothingness.’ This is when there is no external thing for the mind to see. There is mind looking at nothing outside of itself.

The Anupada Sutta says this:

Again, by completely surmounting the base of infinite consciousness, aware that there is ‘nothing’; the Bhikkhu enters upon and abides in the base of nothingness. And the states in the base of ‘nothingness’–the perception of the base of nothingness and the unification of mind, again there are still the five aggregates affected by clinging, the bodily form, feeling, perception, volition (observation thoughts), and mind.^[15]

He trains thus: ‘I shall breathe in contemplating cessation’;

He trains thus: ‘I shall breathe out contemplating cessation.’ ^[16]

One still continues on calming the mind on the in and out breath. At this time, the mind begins to get smaller and it seems to shrink. The mind becomes very subtle and still.

This is described in the Anupada Sutta as:

Again, by completely surmounting the base of nothingness, the Bhikkhu enters upon and abides in the base of neither neither-perception nor non-perception.^[17]

He trains thus: ‘I shall breathe in contemplating relinquishment’;

He trains thus: ‘I shall breath out contemplating relinquishment.’^[18]

This state of meditation is not the experience of the Supramundane Nibbāna yet, but it is very close at that time. One experiences the Supramundane Nibbāna when the meditator sees all of the twelve links of Dependent Origination (Paticcasamuppada) both forwards and backwards. This happens after the perception and feeling comes back and is noticed. With the seeing of the final ignorance, there is a change in the mind. It becomes dispassionate, and completely lets go of the belief in a permanent unchanging self or soul. This is the only way one can experience the supramundane state of Nibbāna that is by seeing directly all of the links of Dependent Origination.

This is why it is called the ‘Doctrine of Awakening.’

Bhikkhus, on whatever occasion a Bhikkhu, breathing in long, understands: ‘I breathe in long,’ or breathing out long understands: ‘I breathe out long’; Breathing in short, understands: ‘I breathe in short,’ or breathing out short, understands: ‘I breathe out short. ^[19]

The ‘on whatever occasion,’ is very interesting and has far reaching implications. ‘On whatever occasion’ does not mean only while sitting in meditation, but, all of the time. During one’s daily activities, when the mind becomes heavy and full of thoughts, one notices it, simply let’s go of the thoughts, calms and loosens the tightness in the mind, feels the mind expand and becomes tranquil then goes back to the breath for one or two breaths. This will help greatly in calming the mind and to improve our mindfulness during one’s daily activities. This is definitely a practical way to practice one’s daily activities and improve their awareness of states of consciousness. Every time one does this during their daily activities; it brings a kind of awareness and perspective into their lives. It becomes easier to see the three characteristics of existence, impermanence, suffering, and not-self nature, even while working or playing.

The statement, ‘On whatever occasion,’ extends into one’s walking meditation as well. Instead of putting the attention on one’s feet, (as some meditation teachers recommend), they can still keep their attention on the mind, relaxing on the in and out breath, while walking. This is mindfulness of body (the breath body) and can even extend into other activities. The mindfulness of mind objects is a very important aspect to be aware of and is much easier to watch than the physical body. It is easy to tell when the mind is tight and tense. At that time one can relax, loosen the tightness in the head then come back to the breath for one or two breaths, if they do not have time to do more right then. Remember that the first and second verses in the Dhammapada, “Mind is the forerunner of all (good and bad) states. Mind is chief; mind-made are they.” ^[20] Everything follows the mind, be it happiness or suffering. By trying to follow all the movements of the body, one cannot see the mind clearly enough to realize the tightness caused by that movement and consciousness. Thus, directly being aware of the mind and all of its movements and tendencies to tighten was what the Lord Buddha intended, when he said “On any occasion.”

Footnotes and references:

[1]:

Majjihima-Nikāya III.122.

[2]:

Majjihima-Nikāya III.122.

[3]:

M. III.123.

[4]:

Majjihima-Nikāya III.123.

[5]:

Ibid.

[6]:

Ibid.

[7]:

Ibid.

[8]:

Ibid.

[9]:

Ibid. 319

[10]:

Majjihima-Nikāya III.124.

[11]:

Ibid.

[12]:

Majjihima-Nikāya III.97.

[13]:

Majjihima-Nikāya III.99.

[14]:

Majjihima-Nikāya III.125.

[15]:

Majjihima-Nikāya III.101.

[16]:

Majjihima-Nikāya III.125.

[17]:

Majjihima-Nikāya III.103.

[18]:

Majjihima-Nikāya III.25.

[19]:

Majjihima-Nikāya III.127.

[20]:

Dhammapada1.