Ānāpāna Sati [Revised]

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MEDITATION BASED ON

DFULNESS

TH REGARD TO BREATilll�G By DR. CASSIUS PEREIRA L.R.C.P. (LOND.) M.R.C.S. (ENG.)

Edited With an Introduction By

Bhikkhu Soma

B.E. 24:86

1943 C.E.

FIRST EDITION

1927

REVISED EDITION 1943

CONTENTS Page •

1

INTRODUCTION Chapter One

PRELI11INARY REMARKS

1

Chapter Two

SPECIFIC HINTS AND A SYNOPSIS

6

Chapter Three

SETTING TO WoRK

Chapter Four

COUNTING THE BREATHS

THE FIRST STAGE

Chapter Five

FOLLOWING TIIE BREATH

THE SECOND

STAGE Chapter Six

Chapter Eight

11

CONCENTRATING ON BREATH .. CONTACTTHE THIRD STAGE

Chapter Seven

9

CONCERNING THE SIGN OR OBJECT THAT IS ACQUIRED IN THIS MEDTATION

12 14

PLACING THE MIND ON THE OBJECT OR THE STATE OF ABSORPTION IN BREATH ING

Chapter Nine

THE FOURTH STAGE

THE PATH ,OF INSIGHT

16 19

I NT R O DUCT I O N

THE Supreme Master of Clear,worded

Ex1)ositio11,

tl1e Buddha, l1as defined the ambit of his Sublin1e Norm thus: Sorrow only do I point out; a11d so1·1·ow's endi11g dukkhanceva pannapemi; dukkhassa ca i1irodham. With that it becon1es plain that the world of tl1e Buddha is the \Vorld of sentient life, whe1·e alone the problem of suffering exists. The otl1er worlds, the purely physical, with whicl1 natural science deals are not the direct concern of a11y teaching of salvation worth the name, because through a knowledge of these worlds neither can the highest truth be known nor liberation fron1 Ill achieved. Just as the art of the carpenter has to be realized in wood, and of the smith i11 metal, so the art of the yogin, the producer of liberating \Visdom, has to be realized i11 mi11d. Mind is his material; mind must he understand and fashion to gain his end. Mind is the world l1e has to explore and co11quer, for mind it is that suffers and is in need of deliverance. All objects of the world without, the external, are k11own only vicariously.The 1fii11d alone, the world withi11, is directly experienced. Only in the mincl do we come i11to immediate im1)act with actuality. And no knowledge of actuality can be complete that does not grasp this one thing that can b� truly known, the mind with its womb, products: feelings, perceptions, ideas, through rigl1t understanding. That is, in the specific way of penetrative wisdom discovered a11d · proclaimed by the World Knower Loka Vidu who plt1mbed the deepest depths of life. It is just because \Ve d6 not rightly understa11d things mental that we have for long been, and still a1·e, wa11deri11g 011 and 011, bewildered, confused, strangers in the world within t1s. Really, that wandering within us, not knowi11g, not discerning, i11 distress, and deceived by the guise of things: by evanesce11t pleasures a11d seeming security that, is the the Wheel of Painful Becomi11g Samsara. Hence it is said in the Com1ne11tary to the Samyutta: ""He1·e is the state of woe; here is heaven.,, And here too, i11 this mind, is the ground for traini11g yog, gabhumi. Here has one to fit 011eself through practice to wi11 tl1e safe shore, the Territory of Light, Peace and Perfectio11 that lies beyond the dark and tempestuous sea of Mara. To accomplish that work of getti11g beyond Mara's power, liy knowing reality, the Perfect One teaches thus: ""Co11cent1·�ltit)t1, brethren, practise conce11tration. A brother who is co11cc11t1·�ttr.J, hretl1re11, .knows a thing as it 1·eally is.,, '

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