•Dhamma:

In the literature of Early Buddhism, meditation methodology is divided into sam±dhi-bh±van± - the development of stable and calm mind-states, and vipassan±-bh±van± - the development of discernment and wisdom through the investigation of sense-phenomena of body and mind. A meeting point of these two approaches can be found in Jh±na, which although closely related to sam±dhi, can extend into the range of insight investigation and wisdom development. How these are worked together, based on the Buddha’s teachings in the Nik±yas, is the subject of the following presentation.

Jh±na - Collected Development of the Mind.

Jh±na (Skt. dhy±na), comes from ‘jh±yati’ which means to burn up; in reference to destroying adverse qualities. Jh±na is closely associated with sam±dhi; generally rendered as concentration but more precisely as collected together, referring to a one-pointed mind-state. Whereas sam±dhi can be developed in both wholesome and unwholesome states of consciousness, the later of which the Buddha referred to as wrong concentration (micch±-sam±dhi), the Buddha detailed Right Concentration (samm±-sam±dhi) as the practice of Jh±na:

“Monks, what then is Right Concentration?

Monks, it is where a monk, completely removed from sensual gratification, removed from unwholesome natures, enters and abides in the first jh±na – of bliss and pleasure arisen from removal, with sustained thought and examination.

Sustained thought and examination are calmed. He enters and abides in the second jh±na – of bliss and pleasure arisen from concentration, with one-pointedness of mind, with inward serenity, freed from sustained thought and examination.

Bliss falls away. He abides in equanimity, mindful and attentive, sensitive to pleasurable feelings of the body. He enters and abides in the third jh±na – which the Noble Ones proclaim, ‘Composed and mindful, he has a pleasurable abiding’.

Pleasure is abandoned and pain is abandoned, just as before with the disappearance of mental ease and distress. He enters and abides in the fourth jh±na – not pleasure - not pain, purity of equanimity and mindfulness.

Monks, this is called Right Concentration.” [1]

The practitioner gains the first jh±na after gaining stability with the meditation subject, such as breath-meditation in classic ¾n±p±nasati (“awareness of breathing in and out”) training, thus gaining access of a collected unified mind state. To cultivate this, the practitioner must establish a stable focus on the meditation subject; fixing the awareness on the breath, from its starting point at the nostrils to fullness at the abdomen, as a continuous moving unity. This sense of unification is not as static as the classic definitions concentration or absorption would make it seem; it is rather more like an illusion of such which brings the mental faculties collected together into a unity of awareness. At this point, rarified mental states of bliss and pleasure or an attentive tranquility are easy to fix onto as access of the first jh±na is attained. The sense of immersion into feelings of bliss and pleasure can be disconcerting at first; this is where the practitioner could lapse or crash back into the thinking patterns of ordinary consciousness in an effort to reason it. But with continued effort the practitioner can access and remain in these rarified states more readily. At each of the jh±na levels there is a point where its disadvantages become apparent; usually sensed as slightly chaotic or irritating as the practitioner moves toward quieter mind-states, but with sustained awareness of the disadvantages of each state, one can move into the more refined or quiet state of the next jh±na, or turn the awareness to stay in this state and begin insight practice; investigating the vibratory patterns of sensations which make up the experience of this rarified mental condition.

Sam±dhi practices, although closely associated with jh±na, develop very stable and collected mental states; from bliss and pleasure to subtle and rarified states from tranquility to equanimity. But sam±dhi practices alone do not cultivate insight or wisdom. Whatever latent tendencies one may have of ignorance and unwholesomeness; are merely quieted by sam±dhi practice. And without cultivating discernment into the patterns of sensations, including those of the volitional habits that make up life-experience - these negative tendencies will re-emerge.

Vipassan± – Insight & Wisdom Cultivation.

Vipassan± – lit. inward vision; ranges in meaning from insight to introspection, it is referred to only briefly in the Nik±yas in connection with samatha - tranquility meditation (synonymous of sam±dhi ), and only later emerges in the commentarial manuals on meditation as a contemplative method under its name. But what is known as vipassan± as a contemplative practice today is derived from the teachings of the Buddha under the general headings of wisdom (pañña) and knowledge (ñ±ºa), in forms such as; ñ±ºadassana - lit. the knowledge of seeing or clear sight; a perfect knowledge from direct experience, or in the phrase ‘±t±p² sampaj±no satim±’ - “…earnestly attentive, and mindful.”, referring the aspirant to direct his attention to the fabrications and phenomena of body and mind.

Insight or Wisdom Meditation practice is a discipline of directing awareness (sati) to focus on the changefulness of sensations of body and mind - just as they are. It is a careful analysis of these realities in terms of their changefulness, instability or un-satisfactoriness and that all of these lack inherent personal qualities of identification. This analysis is what in classic Buddhist literature is called Tilakkaºa - The Three Characteristics:

“All processes are impermanent; when this is seen with knowledge – one is freed from the illusion of affliction. This is the pathway to purity.

“All processes are afflicted; when this is seen with knowledge – one is freed from the illusion of affliction. This is the pathway to purity.

“All phenomena are not ‘Self’; when this is seen with knowledge – one is freed from the illusion of affliction. This is the pathway to purity. [2]

This analysis is applied to the pañcup±d±nakkhandh± – the “five bases of conditionality subject to be identified with”: Materiality, Sensations of feeling, Sense-awareness, Volitional-cognition and Consciousness.

And to the sa¼±yatana – the “six extensions of sensation”: eye, ear, nose, tongue, body and mind. Both the five bases and the six extensions of sensations are what make up our human experience of reality and of anything that can be known. It is precisely this system of sense experience that the Buddha used to teach the Dhamma - the Truth of Nature.

Insight cultivation is covered extensively in the Nik±yas as catt±ro satipaµµh±na - ‘Mindfulness in the Four Establishments’:

1) The body in and of itself…
2) Feelings in and of themselves…
3) The mind in and of itself…
4) Mental qualities (dhamma – phenomena) in and of themselves.

“¾nanda, it is where a monk abides contemplating the body in the body, earnestly attentive, and mindful; overcoming desire and distress for the mundane. He abides contemplating sensations of feeling in sensations of feeling, earnestly attentive, and mindful; overcoming desire and distress for the mundane. He abides contemplating the mental-faculties in mental-faculties, earnestly attentive, and mindful; overcoming desire and distress for the mundane. He abides contemplating the phenomena in phenomena, earnestly attentive, and mindful; overcoming desire and distress for the mundane.” [3]

The two practices of sam±dhi and vipassana (absorption (calm) and insight meditation practices), are best developed in balance as the practitioner moves toward the goals of cittabh±van± - mind-cultivation and Nibb±na - Liberation as taught by the Buddha. Sam±dhi practice cultivates very stable, tranquil and rarified mind-states, the after-effects of which will last for a few minutes and with practice even for several hours after rising from formal practice. This however does not cultivate wisdom, but rather has only temporarily quieted habitual tendencies of the mind. Later on, as situations arise, these tendencies and habits will arise, pulling the mind off balance once again. But when sam±dhi is applied with insight practice, the practitioner can then turn the meditative focus to investigate sensations of the body and phenomena of the mind, and thus towards the development of insight and wisdom. The meditation masters of the forest monasteries in Thailand describe this combination of sam±dhi with sati as a well-sharpened axe. For example; a razorblade is very sharp and is a good utility for shaving, but it is of no use if you want to cut down a tree, although an axe on the other hand, is both sharp and has the heft and balance to cut trough the tree with a little effort. Similarly, awareness (sati) can be very sharp, but without a stable mind this awareness will flit from one thing to another in a state of restlessness; it will lack discernment of the hindrances* and will run into trouble and break apart easily. However, if the mind is calm and stable, it can direct awareness to sense-objects with discernment and thus cultivate wisdom; breaking apart the hindrances respective to the effort applied.

¾n±p±nassati-bh±van± – Development of Breathing In and Out:

¾n±p±nassati-bh±van± is the earliest approach of meditation techniques in the dispensation of the Buddha. Distinguished from all the of the meditation objects to use for establishing mindfulness and attainment of the Path, ¾n±p±nassati-bh±van± is stated as the “Object of the Noble Ones”; the Buddha himself used this very method when sitting under the Bodhi Tree on the night he attained Liberation.

“I also, monks, before my awakening, while I was still a bodhisatta, not yet fully awake, would usually abide in this abiding (Mindfulness of In and Out Breathing). And while I would usually abide in this abiding, neither my body nor my eyes became exhausted and my mind, by not clinging, was liberated from unwholesomeness. …
“ Thus even so, monks, is this development of mindfulness of in and out breathing, when practiced and developed - serene, rarified, an undivided pleasant abiding, suppressing the cause of deplorable unwholesome conditioned states not yet arisen.” [4]

“Monks, mindfulness of in and out breathing, when practiced and developed, brings great fruit and great advantage. Mindfulness of in and out breathing, when practiced and developed, fulfills mindfulness in the four establishments. Mindfulness in the four establishments, when practiced and developed, fulfills the seven factors of wisdom. The seven factors of wisdom, when practiced and developed, fulfills clear knowledge and release.” [5]**

The development of mindfulness is of foremost importance in the meditative effort leading to the development and realization of the Path and the deliverance of the mind. ¾n±p±nassati-bh±van± establishes a peaceful and sublime abiding of both the stability of sam±dhi and the investigation and discernment of sensate-phenomena. Mindfulness of the body will not accomplish this nor will meditations on the ‘kasina’ meditation objects. If one will make time to perfect this practice it will be well worth the effort.

*The Five Hindrances (pañca-n²varaºa) are: Sensual Desire (k±macchanda), Harmfulness (vy±p±da), Sloth and Torpor (t²na-middha), Agitation and Worry (uddhaccakukkucca) and Doubt (vicikicch±).

** Mindfulness in the Four Establishments - catt±ro satipaµµh±na: 1) The body in and of itself, 2) Feelings in and of themselves, 3) The mind in and of itself, 4) Mental qualities (dhamma - phenomena) in and of themselves.
Seven Factors of Wisdom - satta bojjhaªga: 1. Mindfulness (sati), 2. Investigation of phenomena (dhammavicaya) 3. Energy (viriya), 4. bliss (p²ti), 5. Relaxation, non-rigidity (passaddhi), 6. Concentration (samatha - sam±dhi), 7. Equanimity (upekkh±)

The following is an excerpt of the ¾n±p±nassati-sutta [5] - which gives the details of both the method and attainments of mindfulness of breathing practice.

Santi, bhikkhave, bhikkh³ imasmi½ bhikkhusaªghe ±n±p±nassatibh±van±nuyogamanuyutt± viharanti.

“Monks, in this monastic community there are monks who abide and remain dedicated to the development of mindfulness of in and out breathing.”

¾n±p±nassati, bhikkhave, bh±vit± bahul²kat± mahapphal± hoti mah±nisa½s±.

“Monks, mindfulness of in and out breathing, when practiced and developed, brings great fruit and great advantage.”

¾n±p±nassati, bhikkhave, bh±vit± bahul²kat± catt±ro satipaµµh±ne parip³reti.

“Mindfulness of in and out breathing, when practiced and developed, fulfills mindfulness in the four establishments.”

Catt±ro satipaµµh±n± bh±vit± bahul²kat± satta bojjhaªge parip³renti.

“Mindfulness in the four establishments, when practiced and developed, fulfills the seven factors of wisdom.”

Satta bojjhaªg± bh±vit± bahul²kat± vijj±vimutti½ parip³renti.

“The seven factors of wisdom, when practiced and developed, fulfills clear knowledge and release.”

“Katha½ bh±vit± ca, bhikkhave, ±n±p±nassati katha½ bahul²kat± mahapphal± hoti mah±nisa½s±?

“And how monks, is this mindfulness of in and out breathing practiced and developed to bring great fruit and great advantage.?”

Idha, bhikkhave, bhikkhu araññagato v± rukkham³lagato v± suññ±g±ragato v±

“Monks, there is a monk who has gone to the wilderness, or has gone to the root of a tree, or has gone to an empty house,”

nis²dati pallaªka½ ±bhujitv± uju½ k±ya½ paºidh±ya parimukha½ sati½ upaµµhapetv±.

“Sitting crossed-legged, with body straight and keeping his mindfulness set forward,”

So satova assasati satova passasati.

“With mindfulness, he breathes in; with mindfulness he breathes out.”

“D²gha½ v± assasanto ‘d²gha½ assas±m²’ti paj±n±ti, d²gha½ v± passasanto ‘d²gha½ passas±m²’ti paj±n±ti;

“Breathing in long, he knows “I am breathing in long.
Breathing out long, he knows “I am breathing out long”.

‘rassa½ v± assasanto ‘rassa½ assas±m²’ti paj±n±ti, rassa½ v± passasanto ‘rassa½ passas±m²’ti paj±n±ti;

“Breathing in short, he knows “I am breathing in short.
Breathing out short, he knows “I am breathing out short”.

‘sabbak±yapaµisa½ved² assasiss±m²’ti sikkhati, ‘sabbak±yapaµisa½ved² passasiss±m²’ti sikkhati;

“Experiencing the whole body, I shall breathe in.” Thus he trains himself.
Experiencing the whole body, I shall breathe out.” Thus he trains himself.”

‘passambhaya½ k±yasaªkh±ra½ assasiss±m²’ti sikkhati, ‘passambhaya½ k±yasaªkh±ra½ passasiss±m²’ti sikkhati.

“Calming the bodily-construct, I shall breathe in.” Thus he trains himself.
Calming the bodily-construct, I shall breathe out.” Thus he trains himself.”

‘P²tipaµisa½ved² assasiss±m²’ti sikkhati, ‘p²tipaµisa½ved² passasiss±m²’ti sikkhati;

“Experiencing bliss, I shall breathe in.” Thus he trains himself.
Experiencing bliss, I shall breathe out.” Thus he trains himself.”

‘sukhapaµisa½ved² assasiss±m²’ti sikkhati, ‘sukhapaµisa½ved² passasiss±m²’ti sikkhati;

“Experiencing well-being, I shall breathe in.” Thus he trains himself.
Experiencing well-being, I shall breathe out.” Thus he trains himself.”

‘cittasaªkh±rapaµisa½ved² assasiss±m²’ti sikkhati, ‘cittasaªkh±rapaµisa½ved² passasiss±m²’ti sikkhati;

“Experiencing the mental-constructs, I shall breathe in.” Thus he trains himself.
Experiencing the mental-constructs, I shall breathe out.” Thus he trains himself.”

‘passambhaya½ cittasaªkh±ra½ assasiss±m²’ti sikkhati, ‘passambhaya½ cittasaªkh±ra½ passasiss±m²’ti sikkhati.

“Calming the mental-construct, I shall breathe in.” Thus he trains himself.
Calming the mental-construct, I shall breathe out.” Thus he trains himself.”

‘Cittapaµisa½ved² assasiss±m²’ti sikkhati, ‘cittapaµisa½ved² passasiss±m²’ti sikkhati;

“Experiencing the mind, I shall breathe in.” Thus he trains himself.
Experiencing the mind, I shall breathe out.” Thus he trains himself.”

‘abhippamodaya½ citta½ assasiss±m²’ti sikkhati, ‘abhippamodaya½ citta½ passasiss±m²’ti sikkhati

“With a contented mind, I shall breathe in.” Thus he trains himself.
With a contented mind, I shall breathe out.” Thus he trains himself.”

‘sam±daha½ citta½ assasiss±m²’ti sikkhati, ‘sam±daha½ citta½ passasiss±m²’ti sikkhati;

“With a composed mind, I shall breathe in.” Thus he trains himself.
With a composed mind, I shall breathe out.” Thus he trains himself.”

‘vimocaya½ citta½ assasiss±m²’ti sikkhati, ‘vimocaya½ citta½ passasiss±m²’ti sikkhati.

“Releasing the mind, I shall breathe in.” Thus he trains himself.
Releasing the mind, I shall breathe out.” Thus he trains himself.”

‘Anicc±nupass² assasiss±m²’ti sikkhati, ‘anicc±nupass² passasiss±m²’ti sikkhati;

“Contemplating impermanence, I shall breathe in.” Thus he trains himself.
Contemplating impermanence, I shall breathe out.” Thus he trains himself.”

‘vir±g±nupass² assasiss±m²’ti sikkhati, ‘vir±g±nupass² passasiss±m²’ti sikkhati;

“Contemplating dispassion, I shall breathe in.” Thus he trains himself.
Contemplating dispassion, I shall breathe out.” Thus he trains himself.”

‘nirodh±nupass² assasiss±m²’ti sikkhati, ‘nirodh±nupass² passasiss±m²’ti sikkhati;

“Contemplating extinction, I shall breathe in.” Thus he trains himself.
Contemplating extinction, I shall breathe out.” Thus he trains himself.”

‘paµinissagg±nupass² assasiss±m²’ti sikkhati, ‘paµinissagg±nupass² passasiss±m²’ti sikkhati.

“Contemplating relinquishment, I shall breathe in.” Thus he trains himself.
Contemplating relinquishment, I shall breathe out.” Thus he trains himself.”

Eva½ bh±vit± kho, bhikkhave, ±n±p±nassati eva½ bahul²kat± mahapphal± hoti mah±nisa½s±.

“Thus indeed monks, when this mindfulness of in and out breathing is practiced and developed it will bring great fruit and great advantage.”

Development of the Mind:

The following is a methodology of ¾n±p±nassati-bh±van± – The Development of Meditation on In and Out Breathing. Try to set two times a day to meditate, at the day's beginning and ending, for a period that is comfortable to start with (20-30 minutes), and increase the time as your practice strengthens with a goal of one hour per sit. A sitting posture can be cross-legged; right foot resting on the left thigh, left foot resting on the right thigh (or other ‘lotus’ style postures), using a comfortable cushion, or if cross-legged postures are not comfortable; use a straight-backed chair with your feet flat on the floor at shoulder width.

1. Begin by sitting in a comfortable position with the back straight and the head tilted slightly down. Let your eyes be either gently closed or just slightly open; enough to be aware of some light yet unfocused from your surroundings.

2. Breathing in and out only through the nose, take a few full breaths, with your awareness focused on a starting point at the nose and an ending point where the breath is full at the abdomen. Focus your awareness on the feeling of the breath at the nose (wherever feeling of the breath is noticeable there) and the movement of the breath from the nose to the point where it becomes full, and then following it back out as you exhale … do this for several full breaths. This will help to focus awareness on the breath and how it feels in the body.

3. Now bring your attention to the sensation of in and out breathing at the nose, at the point where the sensation of the breath going in and out is most distinct. Let the breath be natural and even. Be aware of how the breath feels, long or short, fast or slow. If it feels forced or uncomfortable, let it gradually adjust until it feels easy and natural. Carefully focus on the sensation of the breath; this will give your mental faculties a focal-point from which your awareness will expand.

4. As you remain focused on the breath, awareness of other sensations will arise. Simply let your awareness of them be experienced through abiding with the breath. Allow them to rise and fall away naturally.

a) As Sensations of the body arise, feelings or tactile sensations and sensations of sight, hearing and smell; notice these through the rising and falling of the breath. Let your awareness expand to experience how the body feels with the movement of breathing in and out. Let the Body be calmed.

b) A blissful and pleasant feeling of the body may arise, simply be aware of these with breathing in and out.

c) Mental processes may arise; sense-awareness or memory, recognition of particular feelings; simply maintain awareness of these sensations through breathing in and out, letting them be quieted naturally.

5. Let your mind be calm. Allow yourself to feel peaceful and at ease. Let your awareness spread evenly and gradually, so that there is a sense of calmness and unity.

6. Through the awareness of the rising and falling of the breath, let your awareness gradually expand throughout the entire body. Investigate the rising and falling of sensations of feeling, sense impressions of the eyes (even when closed there may be some light or color), sensations of hearing, sensations of smell, sensations of taste, sensations of the body and phenomena of the mind. Simply notice these ‘as they are’. Notice how they form and come together and notice how they dissolve. Simply watch what is arising and falling with dispassion.

Pañña – Wisdom:

The mediator develops dispassion, observing the stream of manifestations and extinctions as mind-moment events. These are seen for oneself as being impermanent, that all that was stressful was due to ignorance of this very impermanence; that hankering after these, results in identification with them, perpetuating this cycle of experience, craving, grasping and discontent. When this is clearly known, discernment develops and wisdom arises with dispassion. The mind begins to shake free of these entanglements.

Nirodha – Extinction:

In time, wisdom refines further to the subtlest levels of experience. The roots of craving are extinguished. Self-identification with phenomena is abandoned. The work is done. The task and doer ... gone.

“ …All fabrications are inconstant… ‘All fabrications are suffering… ‘All phenomena are not Self” - including the witness of these events. Liberation (Nibb±na) is the unprompted release of entanglements; the mind in repose in distinction to its former restless cycle of desire and disappointment. There is nothing that transcends; no person or soul to be liberated, just as there is nothing to transcend from; because what had been was only the churning of an illusion foolishly grasped at with tendencies of consciousness, learned habits and a memory – and there is nowhere to transcend to, only being here now, with a mind that is clear and free of illusion. The unfolding process is known, the burden of the false has been abandoned, gone is the ownerless desire that tended it – becoming is no more.

[Khantichayo Bhikkhu - 2006]

1. SN. 45.8
2. Dhp. 20. 227 – 279
3. DN. 16 2.25-26
4. SN. 54.8-9
5. MN.118