Anapana Sati

Meditation on Breathing
by
Ven. Mahathera Nauyane Ariyadhamma
1994
Homage to the Blessed One,
Accomplished and Fully Enlightened
Anapana sati, the meditation on in-and-out breathing, is the first subject of meditation
expounded by the Buddha in the Maha-satipatthana Sutta, the Great Discourse on the
Foundations of Mindfulness. The Buddha laid special stress on this meditation, for it is the
gateway to enlightenment and Nibbana adopted by all the Buddhas of the past as the very
basis for their attainment of Buddhahood. When the Blessed One sat at the foot of the Bodhi
Tree and resolved not to rise until he had reached enlightenment, he took up anapana sati as
his subject of meditation. On the basis of this, he attained the four jhanas, recollected his
previous lives, fathomed the nature of samsara, aroused the succession of great insight
knowledges, and at dawn, while 100,000 world systems trembled, he attained the limitless
wisdom of a Fully Enlightened Buddha.
Let us then offer our veneration to the Blessed One, who became a peerless worldtranscending Buddha through this meditation of anapana sati. May we comprehend this
subject of meditation fully, with wisdom resplendent like the sun and moon. Through its
power may we attain the blissful peace of Nibbana.

The Basic Text

Let us first examine the meaning of the text expounded by the Buddha on anapana sati. The
text begins:
"Herein, monks, a monk who has gone to the forest, or to the foot of a tree, or to an empty
place, sits down cross legged, holding his back erect, arousing mindfulness in front of him."
This means that any person belonging to the four types of individuals mentioned in this
teaching namely, bhikkhu (monk), bhikkhuni (nun), upasaka (layman) or upasika
(laywoman) desirous of practicing this meditation, should go either to a forest, to the foot
of a secluded tree, or to a solitary dwelling. There he should sit down cross-legged, and
keeping his body in an erect position, fix his mindfulness at the tip of his nose, the locus for
his object of meditation.
If he breathes in a long breath, he should comprehend this with full awareness. If he breathes
out a long breath, he should comprehend this with full awareness. If he breathes in a short
breath, he should comprehend this with full awareness. if he breathes out a short breath, he
should comprehend this with full awareness.
"He breathes in experiencing the whole body, he breathes out experiencing the whole body":
that is, with well-placed mindfulness, he sees the beginning, the middle and the end of the two
phases, the in-breath and the out-breath. As he practices watching the in-breath and the out
breath with mindfulness, he calms down and tranquilizes the two functions of in breathing and
out-breathing.
1

The Buddha illustrates this with a simile. When a clever turner or his apprentice works an
object on his lathe, he attends to his task with fixed attention: in making a long turn or a short
turn, he knows that he is making a long turn or a short turn. In the same manner if the
practitioner of meditation breathes in a long breath he comprehends it as such; and if he
breathes out a long breath, he comprehends it as such; if he breathes in a short breath, he
comprehends it as such; and if he breathes out a short breath, he comprehends it as such. He
exercises his awareness so as to see the beginning, the middle and the end of these two
functions of breathing in and breathing out. He comprehends with wisdom the calming down
of these two aspects of in-breathing and out-breathing.
In this way he comprehends the two functions of in-breathing and out-breathing in himself,
and the two functions of in breathing and out-breathing in other persons. He also
comprehends the two functions of in-breathing and out-breathing in himself and in others in
rapid alternation. He comprehends as well the cause for the arising of in-breathing and outbreathing, and the cause for the cessation of in breathing and out-breathing, and the momentby-moment arising and cessation of in-breathing and out-breathing.
He then realizes that this body which exercises the two functions of in-breathing and outbreathing is only a body, not an ego or "I." This mindfulness and wisdom become helpful in
developing greater and more profound mindfulness and wisdom, enabling him to discard the
erroneous conceptions of things in terms of "I" and "mine." He then becomes skilled in living
with wisdom in respect of this body and he does not grasp anything in the world with craving,
conceit or false views. Living unattached, the meditator treads the path to Nibbana by
contemplating the nature of the body.
This is an amplified paraphrase of the passage from the Maha-satipatthana Sutta on anapana
sati. This meditation has been explained in sixteen different ways in various suttas. Of these
sixteen, the first tetrad has been explained here. But these four are the foundation for all the
sixteen ways in which anapana sati can be practiced.

The Preliminaries of Practice

Now we should investigate the preliminary stages to practicing this meditation. In the first
place the Buddha indicated a suitable dwelling for practicing anapana sati. In the sutta he has
mentioned three places: the forest, the foot of a tree, or an isolated empty place. This last can
be a quiet restful hut, or a dwelling place free from the presence of people. We may even
consider a meditation hall an empty place. Although there may be a large collection of people
in such a hall, if every one remains calm and silent it can be considered an empty place.
The Buddha recommended such places because in order to practice anapana sati, silence is an
essential factor. A beginning meditator will find it easier to develop mental concentration with
anapana sati only if there is silence. Even if one cannot find complete silence, one should
choose a quiet place where one will enjoy privacy.
Next the Buddha explained the sitting posture. There are four postures which can be adopted
for meditation: standing, sitting, reclining and walking. Of these the most suitable posture to
practice anapana sati at the beginning is the seated posture.
The person wishing to practice anapana sati should sit down cross-legged. For bhikkhus and
laymen, the Buddha has recommended the cross-legged Position. This is not an easy posture
2

for everyone, but it can be gradually mastered. The half cross-legged position has been
recommended for bhikkhunis and laywomen. This is the posture of sitting with one leg bent.
It would be greatly beneficial if the cross legged posture recommended for bhikkhus and
laymen could be adopted in the "lotus" pattern, with the feet turned up and resting on the
opposite thighs. If that is inconvenient, one should sit with the two feet tucked underneath the
body.
In the practice of anapana sati, it is imperative to hold the body upright. The torso should be
kept erect, though not strained and rigid. One can cultivate this meditation properly only if all
the bones of the spine are linked together in an erect position. Therefore, this advice of the
Buddha to keep the upper part of the body erect should be clearly comprehended and
followed.
The hands should be placed gently on the lap, the back of the right hand over the palm of the
left. The eyes can be closed softly, or left half-closed, whichever is more comfortable. The
head should be held straight, tilted a slight angle downwards, the nose perpendicular to the
navel
The next factor is the place for fixing the attention. To cultivate anapana sati one should be
clearly mindful of the place where the incoming and outgoing breaths enter and leave the
nostrils. This will be felt as a spot beneath the nostrils or on the upper lip, wherever the
impact of the air coming in and out the nostrils can be felt most distinctly. On that spot the
attention should be fixed, like a sentry watching a gate.
Then the Buddha has explained the manner in which anapana sati has to be cultivated. One
breathes in mindfully, breathes out mindfully. From birth to death this function of in-breathing
and out-breathing continues without a break, without a stop, but since we do not consciously
reflect on it, we do not even realize the presence of this breath. If we do so, we can derive
much benefit by way of calm and insight. Thus the Buddha has advised us to be aware of the
function of breathing.
The practitioner of meditation who consciously watches the breath in this manner should
never try to control his breathing or hold back his breath with effort. For if he controls his
breath or holds back his breath with conscious effort, he will become fatigued and his mental
concentration will be disturbed and broken. The key to the practice is to set up mindfulness
naturally at the spot where the in-breaths and the out-breaths are felt entering and leaving the
nostrils. Then the meditator has to maintain his awareness of the touch sensation of the breath,
keeping the awareness as steady and consistent as possible.

The Eight Steps

To help practitioners in developing this meditation, the commentators and meditation masters
have indicated eight graduated steps in the practice. These eight steps will first be enumerated,
and then they will be explained in relation to the actual meditative process.
The eight steps are named: counting (ganana); following (anubandhana); contact (phusana);
fixing (thapana); observing (sallakkhana); turning away (vivattana), purification
(parisuddhi); and retrospection (patipassana). These eight cover the whole course of
meditative development up to the attainment of arahantship.
3

(i) Counting
Counting is intended for those who have never before practiced anapana sati. It is not
necessary for those who have practiced meditation for a considerable period of time.
However, as it is expedient to have a knowledge of this, counting should be understood in the
following manner.
When the meditator sits down for meditation, he fixes his attention at the tip of his nose and
consciously attends to the sequence of in-and-out breathing. He notes the breath as it enters,
and notes the breath as it leaves, touching against the tip of the nose or the upper lip. At this
time he begins to count these movements.
There are a few methods of counting. The easiest is explained thus: The first breath felt is
counted as "one, one"; the second as "two, two"; the third as "three, three"; the fourth as "four,
four"; the fifth as "five, five" and so on up to the tenth breath which is counted as "ten, ten."
Then he returns to "one, one" and continues again up to "ten, ten." This is repeated over and
over from one to ten.
The mere counting is not itself meditation, but the counting has become an essential aid to
meditation. A person who has not practiced meditation before, finding it difficult to
understand the nature of his mind, may think he is meditating while his mind runs helter
skelter. Counting is an easy method to control the wandering mind.
If a person fixes his mind well on his meditation, he can maintain this counting correctly. If
the mind flees in all directions, and he misses the count, he becomes confused and thus can
realize that his mind has wandered about. If the mind has lost track of the count, the meditator
should begin the counting over again. In this way he should start the counting again from the
beginning, even if he has gone wrong a thousand times.
As the practice develops, there may come a time when the in-breathing and out breathing take
a shorter course and it is not possible to count the same number many times. Then the
meditator has to count quickly "one," "two," "three," etc. When he counts in this manner he
can comprehend the difference between a long in-breath and out-breath and a short in-breath
and out-breath.

(ii) Following
"Following" means following the breath with the mind. When the mind has been subdued by
counting and is fixed on the in-breathing and out-breathing, the counting is stopped and
replaced by mentally keeping track of the course of the breath. This is explained by the
Buddha in this manner:
"When the meditator breathes in a long breath, he comprehends that he is breathing in a long
breath; and when he is breathing out a long breath, he comprehends that he is breathing out a
long breath."
Herein, one does not deliberately take a long in-breath or a long out-breath. One simply
comprehends what actually takes place.

The Buddha has declared in the next passage that a meditator trains himself thinking: "I shall
breathe in experiencing the whole body, and I shall breath out experiencing the whole body."
Here, what is meant as "the whole body" is the entire cycle of breathing in and breathing out.
The meditator should fix his attention so as to see the beginning, the middle and the end of
each cycle of in-breathing and out-breathing. It is this practice that is called "experiencing the
whole body."
The beginning, middle and end of the breath must be correctly understood. It is incorrect to
consider the tip of the nose to be the beginning of the breath, the chest to be the middle, and
the navel to be the end. If one attempts to trace the breath from the nose through the chest to
the belly, or to follow it out from the belly through the chest to the nose, one's concentration
will be disrupted and one's mind will become agitated. The beginning of the in-breath,
properly understood, is the start of the inhalation, the middle is continued inhalation, and the
end is the completion of the inhalation. Likewise, in regard to the out breath, the beginning is
the start of the exhalation, the middle is the continued exhalation, and the end is the
completion of the exhalation. To "experience the whole body" means to be aware of the entire
cycle of each inhalation and exhalation, keeping the mind fixed at the spot around the nostrils
or on the upper lip where the breath is felt entering and leaving the nose.
This work of contemplating the breath at the area around the nostrils, without following it
inside and outside the body, is illustrated by the commentaries with the similes of the
gatekeeper and the saw.
Just as a gatekeeper examines each person entering and leaving the city only as he passes
through the gate, without following him inside or outside the city, so the meditator should be
aware of each breath only as it passes through the nostrils, without following it inside or
outside the body.
Just as a man sawing a log will keep his attention fixed on the spot where the teeth of the saw
cut through the wood, without following the movement of the teeth back and forth, so the
meditator should contemplate the breath as it swings back and forth around the nostrils,
without letting his mindfulness be distracted by the breath's inward and outward passage
through the body.
When a person meditates earnestly in this manner, seeing the entire process, a joyous thrill
pervades his mind. And since the mind does not wander about, the whole body becomes calm
and composed, cool and comfortable.

(iii) Contact and (iv) Fixing

These two aspects of the practice indicate the development of stronger concentration. When
the mindfulness of breathing is maintained, the breathing becomes more and more subtle and
tranquil. As a result the body becomes calm and ceases to feel fatigued. Bodily pain and
numbness disappear, and the body begins to feel an exhilarating comfort, as if it were being
fanned with a cool gentle breeze.
At that time, because of the tranquillity of the mind, the breathing becomes finer and finer
until it seems that it has ceased. At times this condition lasts for many minutes. This is when
breathing ceases to be felt. At this time some be come alarmed thinking the breathing has
ceased, but it is not so. The breathing exists but in a very delicate and subtle form. No matter
5

how subtle the breathing becomes, one must still keep mindful of the contact (phusana) of the
breath in the area of the nostrils, without losing track of it. The mind then becomes free from
the five hindrances sensual desire, anger, drowsiness, restlessness and doubt. As a result
one becomes calm and joyful.
It is at this stage that the "signs" or mental images appear heralding the success of
concentration. First comes the learning sign (uggaha-nimitta), then the counterpart sign
(patibhaga-nimitta). To some the sign appears like a wad of cotton, like an electric light, a
sliver chain, a mist or a wheel. It appeared to the Buddha like the clear and bright midday sun.
The learning sign is unsteady, it moves here and there, up and down. But the counterpart sign
appearing at the end of the nostrils is steady, fixed and motionless. At this time there are no
hindrances, the mind is most active and extremely tranquil. This stage is expounded by the
Buddha when he states that one breathes in tranquilizing the activity of the body, one breathes
out tranquilizing the activity of the body.
The arising of the counterpart sign and the suppression of the five hindrances marks the
attainment of access concentration (upacara-samadhi). As concentration is further developed,
the meditator attains full absorption (appana-samadhi) beginning with the first jhana. Four
stages of absorption can be attained by the practice of anapana sati, namely, the first, second,
third and fourth jhanas. These stages of deep concentration are called "fixing" (thapana).

(v) Observing (viii) Retrospection

A person who has reached jhana should not stop there but should go on to develop insight
meditation (vipassana). The stages of insight are called "observing" (sallakkhana). When
insight reaches its climax, the meditator attains the supramundane paths, starting with the
stage of stream-entry. Because these paths turn away the fetters that bind one to the cycle of
birth and death, they are called "turning away" (vivattana).
The paths are followed by their respective fruitions; this stage is called "purification"
(parisuddhi) because one has been cleansed of defilements. Thereafter one realizes the final
stage, reviewing knowledge, called retrospection (patipassana) because one looks back upon
one's entire path of progress and one's attainments. This is a brief overview of the main stages
along the path to Nibbana, based on the meditation of anapana sati. Now let us examine the
course of practice in terms of the seven stages of purification.

The Seven Stages of Purification

The person who has taken up the practice begins by establishing himself in a fitting moral
code. If he is a layman, he first establishes himself in the five precepts or the ten precepts. If
he is a bhikkhu, he begins his meditation while scrupulously maintaining the moral code
prescribed for him. The unbroken observance of his respective moral code constitutes
purification of morality (sila-visuddhi).
Next, he applies himself to his topic of meditation, and as a result, the hindrances become
subjugated and the mind becomes fixed in concentration. This is purification of mind (cittavisuddhi) the mind in which the hindrances have been fully suppressed and this includes
both access concentration and the four jhanas.
6

When the meditator becomes well established in concentration, he next turns his attention to
insight meditation. To develop insight on the basis of anapana sati, the meditator first
considers that this process of in-and-out breathing is only form, a series of bodily events
not a self or ego. The mental factors that contemplate the breathing are in turn only mind, a
series of mental events not a self or ego. This discrimination of mind and matter (namarupa) is called purification of view (ditthi-visuddhi).
One who has reached this stage comprehends the process of in-and-out breathing by way of
the conditions for the arising and cessation of the bodily and mental phenomena involved in
the process of breathing. This knowledge, which becomes extended to all bodily and mental
phenomena in terms of their dependent arising, is called the comprehension of conditions. As
his understanding matures, all doubts conceived by him in respect of past, future and present
times are dispelled. Thus this stage is called "purification by the transcending of doubt."
After having, understood the causal relations of mind and matter, the meditator proceeds
further with insight meditation, and in time there arises the wisdom "seeing the rise and fall of
things." When he breathes in and out, he sees the bodily and mental states pass in and out of
existence moment after moment. As this wisdom becomes clearer, the mind becomes
illumined and happiness and tranquillity arise, along with faith, vigor, mindfulness, wisdom
and equanimity.
When these factors appear, he reflects on them, observing their three characteristics of
impermanence, suffering and egolessness. The wisdom that distinguishes between the
exhilarating results of the practice and the task of detached contemplation is called
"purification by knowledge and vision of the true path and the false path." His mind, so
purified, sees very clearly the rise and cessation of mind and matter.
He sees next, with each in-breath and out-breath, the breaking up of the concomitant mental
and bodily phenomena, which appears just like the bursting of the bubbles seen in a pot of
boiling rice, or like the breaking up of bubbles when rain falls on a pool of water, or like the
cracking of sesamum or mustard seeds as they are put into a red-hot pan. This wisdom which
sees the constant and instantaneous breaking up of mental and bodily phenomena is called
"the knowledge of dissolution." Through this wisdom he acquires the ability to see how all
factors of mind and body throughout the world arise and disappear.
Then there arises in him the wisdom that sees all of these phenomena as a fearsome spectacle.
He sees that in none of the spheres of existence, not even in the heavenly planes, is there any
genuine pleasure or happiness, and he comprehends misfortune and danger.
Then he conceives a revulsion towards all conditioned existence. He arouses an urge to free
himself from the world, an all consuming desire for deliverance. Then, by considering the
means of releasing himself, there arises in him a state of wisdom which quickly reflects on
impermanence, suffering and egolessness, and leads to subtle and deep levels of insight.
Now there appears in him the comprehension that the aggregates of mind and body appearing
in all the world systems are afflicted by suffering, and he realizes that the state of Nibbana,
which transcends the world, is exceedingly peaceful and comforting. When he comprehends
this situation, his mind attains the knowledge of equanimity about formations. This is the
climax of insight meditation, called "purification by knowledge and vision of progress."
7

As he becomes steadfast, his dexterity in meditation increases, and when his faculties are fully
mature he enters upon the cognitive process of the path of stream-entry (sotapatti). With the
path of stream-entry he realizes Nibbana and comprehends directly the Four Noble Truths.
The path is followed by two or three moments of the fruit of stream-entry, by which he enjoys
the fruits of his attainment. Thereafter there arises reviewing knowledge by which he reflects
on his progress and attainment.
If one continues with the meditation with earnest aspiration, one will develop anew the stages
of insight knowledge and realize the three higher paths and fruits: those of the once-returner,
non-returner, and arahant. These attainments, together with stream-entry, form the seventh
stage of purity, purification by knowledge and vision. With each of these attainments one
realizes in full the Four Noble Truths, which had eluded one throughout one's long sojourn in
the cycle of rebirths. As a result, all the defilements contained within the mind are uprooted
and destroyed, and one's mind becomes fully pure and cleansed. One then realizes the state of
Nibbana, wherein one is liberated from all the suffering of birth, aging and death, sorrow,
lamentation, pain, grief and despair.

Conclusion
Births like ours are rare in samsara. We have been fortunate to encounter the Buddha's
message, to enjoy the association of good friends, to have the opportunity to listen to the
Dhamma. As we have been endowed with all these blessings, if our aspirations are ripe, we
can in this very life reach the final goal of Nibbana through its graduated stages of streamentry, once-returner, non-returner and arahantship. Therefore, let us make our life fruitful by
developing regularly the meditation of anapana sati. Having received proper instructions on
how to practice this method of meditation, one should purify one's moral virtue by observing
the precepts and should surrender one's life to the Triple Gem.
One should choose a convenient time for meditation and practice with utmost regularity,
reserving the same period each day for one's practice. One may begin by briefly reflecting on
the abundant virtues of the Buddha, extending loving-kindness towards all beings, pondering
the repulsiveness of the body, and considering the inevitability of death. Then, arousing the
confidence that one is walking the very road to Nibbana walked by all the enlightened ones of
the past, one should proceed forth on the path of meditation and strive with diligent effort.
Publisher's note
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Teaching of the Buddha, which has a vital message for people of all creeds.
Founded in 1958, the BPS has published a wide variety of books and booklets covering a
great range of topics. Its publications include accurate annotated translations of the Buddha's
discourses, standard reference works, as well as original contemporary expositions of
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force which has influenced receptive minds for the past 2500 years and is still as relevant
today as it was when it first arose.
Buddhist Publication Society
P.O. Box 61
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54, Sangharaja Mawatha

Kandy, Sri Lanka
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Category:Mindfulness

npnasati (Pali; Sanskrit npnasmrti),

meaning "mindfulness of breathing" ("sati"
means mindfulness; "npna" refers to inhalation and exhalation[1]), is a form of Buddhist
meditation now common to Tibetan, Zen, Tiantai and Theravada Buddhism as well as
Western-based mindfulness programs. 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 suttas including
the npnasati Sutta.[2] (MN 118)

Contents

1 Origins in Buddhism
2 The practice
o

2.1 Traditional sources

2.2 Anapanasati sutta

2.3 Modern sources

2.4 Active breathing, passive breathing

2.5 Scientifically demonstrated benefits

10

3 Stages

4 In the Theravada tradition

5 In the Chinese tradition

6 In the Indo-Tibetan tradition

7 References
o

7.1 Bibliography

7.2 Primary sources

8 Further reading

9 External links

Origins in Buddhism
Anapanasati is a core meditation practice in Theravada, Tiantai and Chan traditions of
Buddhism as well as a part of many mindfulness programs. In both 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, and recommends 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 to
upekkh (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 s)
from dukkha (suffering), in which one realizes nibbana.[citation needed]

The practice
Traditional 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, if the 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 processes
training the mind to be focused on one or more of: inconstancy, dispassion, cessation,
and relinquishment
steadying, satisfying, or releasing the mind.
11

A popular non-canonical method used today, loosely based on the Visuddhimagga, follows
four stages:
1.
2.

repeatedly counting exhalations in cycles of 10

repeatedly counting inhalations in cycles of 10

3.

focusing on the breath without counting

4.

focusing only on the spot where the breath enters and leaves the nostrils (i.e., the
nostril and upper lip area).[6]

Vasubandhu's Abhidharmakoakrik 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 any counting failure (dosha), the practitioner
advances to the second step, i.e., "pursuing" (anugama), which means intently following the
inhalation as it enters the body and moves from the throat, through the heart, the navel, the
kidneys, the thighs to the toes and then the reverse movement of the exhalation until it leaves
the body. Next comes" concentration" (sthapana) which denotes focusing one's attention on
some part of the body from the tip of the nose to the big toe. In the fourth step, called"
observation" (upalaksana), the practitioner discerns that the air breathed in and out as well as
form (rupa, mind (citta), and mental functions (caitta) ultimately consists of the four great
elements. He thus analyzes all the five aggregates. Next follows" the turning away" (vivarta)
which consists of changing the object of observation from the air breathed in and out to "the
wholesome roots" of purity (kusalamula) and ultimately to "the highest mundane dharma".
The last step is called "purification" (parisuddhi) and it marks entering the stage of"
realization of the Way", which in Abhidharma literature denotes the stage of "the stream
entry" (Sotpanna) that will inevitably lead the adept to Nirvana in no more than seven lives.[8]

Anapanasati sutta
Anapanasati 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, he discerns, 'I am breathing in short'; or
breathing out short, he discerns, 'I am breathing out short.' He trains himself, 'I will breathe in
sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.'
He trains himself, 'I will breathe in calming bodily fabrication.' 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 is developed & 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 & distress with reference to the world, on that occasion his
mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then
mindfulness as a factor for awakening becomes aroused. He develops it, and for him it goes to
the culmination of its development.[9]
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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 either practice anapanasati while seated or while
walking, or to alternate seated and walking meditation.[11] Then one may concentrate on the
breath going through 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] Other times 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] Practitioners may 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 to counting on the exhalation, then
eventually, once one has more consistent success in keeping track of the count, to begin to pay
attention to the breath without counting. There are practitioners who count the breath all their
lives as well.[12] Beginning students are often advised to keep a brief daily practice 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 the sangha, 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 one simply returns their attention
back to the breath. Philippe Goldin has said that important "learning" occurs at the moment
when practitioners turn their attention back to the object of focus, the breath.[13]

Active breathing, passive breathing

See 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 the practice. The sound of the chant also
serves to focus the mind in one-pointed concentration samadhi, while the sense of self
dissolves as awareness becomes absorbed into a realm of pure sound.
In some Japanese Zen meditation, the emphasis is upon maintaining "strength in the
abdominal area"[15] (dantian or "tanden") and slow deep breathing during the long outbreath,
again to assist the attainment of a mental state of one-pointed concentration. There is also a
"bamboo method," during which time 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 benefits

See also: Research on meditation
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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 responding a 20-minute Stroop test,
which, as suggested by Richard Davidson and colleagues, may illustrate a lessening of
emotionally reactive and automatic responding behavior.[16] It has been scientifically
demonstrated that npnasati slows down the natural aging process of the brain.[17]

Stages
Formally, there are sixteen stages or contemplations of anapanasati. These are divided
into four tetrads (i.e., sets or groups of four). The first four steps 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 stages in a previous session or not.[citation
needed]

Satipat t hna
npnasati
1. Contemplation of the body 1. Breathing long (Knowing Breath)
2. Breathing short (Knowing Breath)
3. Experiencing the whole body
4. Tranquillising the bodily activities
2. Contemplation of feelings 5. Experiencing rapture
6. Experiencing bliss
7. Experiencing mental activities
8. Tranquillising mental activities
3. Contemplation of the mind 9. Experiencing the mind
10. Gladdening the mind
11. Centering the mind in samadhi
12. Releasing the mind
4. Contemplation of Dhammas 13. Contemplating impermanence
14. Contemplating fading of lust
15. Contemplating cessation
16. Contemplating relinquishment

Tetrads
First Tetrad

Second Tetrad

Third Tetrad

Fourth Tetrad

In the Theravada tradition

According to several teachers in Theravada Buddhism, anapanasati alone will lead to the
removal of all one's defilements (kilesa) and eventually to enlightenment. According to Roger
Bischof, the Ven. Webu Sayadaw said of anapanasati: "This is a shortcut to Nibbana, anyone
14

can use it. It stands up to 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 in modern Theravadan Buddhism.

In the Chinese tradition

Buddhacinga, a monk who came to China and widely propagated npnasmr ti methods.
In the second century, the Buddhist monk An Shigao came from Northwest India to China and
became one of the first translators of Buddhist scriptures into Chinese. He translated a version
of the npnasmrti Stra between 148 and 170 CE. This version is a significantly longer
text than what appears in the Ekottara gama, and is entitled, "The Great npnasmr ti
Stra" (Ch. ) (Taish Tripit aka602).
At a later date, Buddhacinga, more commonly known as Fotudeng () (231-349 CE),
came from Central Asia to China in 310 and propagated Buddhism widely. He is said to have
demonstrated many spiritual powers, and was able to convert the warlords in this region of
China over to Buddhism.[20] He is well known for teaching methods of meditation, and
especially npnasmr ti. Fotudeng widely taught npnasmr ti through methods of counting
breaths, so as to temper to the breathing, simultaneously focusing the mind into a state of
peaceful meditative concentration.[21] By teaching 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
realization of spiritual powers and meditative concentration that could be relied upon. This is
the reason that Buddhism began to develop so vigorously in China with Fotudeng."[21]
As more monks such as Kumrajva, Dharmanandi, Gautama Samghadeva, and
Buddhabhadra came to the East, translations of meditation texts did as well, which often
taught various methods of npnasmr ti that were being used in India. These became
integrated in various Buddhist traditions, as well as into non-Buddhist traditions such as
Daoism.
In the sixth century, the Tiantai school was formed, teaching the One Vehicle (Skt. Ekayna),
the vehicle of attaining Buddhahood, as the main principle, and three forms of amathavipayan correlated with the meditative perspectives of emptiness, provisional existence, and
the mean, as the method of cultivating realization.[22] The Tiantai school places emphasis on
npnasmr ti in accordance with the principles of amatha and vipayan. In China, the
Tiantai understanding of meditation has had the reputation of being the most systematic and
15

comprehensive of all.[23] The founder of the Tiantai school, Zhiyi, wrote many commentaries
and treatises on meditation. Of these texts, Zhiyi's Concise amatha-vipayan (Xio
Zhgun), his Mahamatha Vipayan (Mh Zhgun), and his Six Subtle Dharma
Gates ( Li Mio Fmn) are the most widely read 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 should
reach stillness and rest.[24] Venerable Hsuan Hua, who taught Chan and Pure Land Buddhism,
also taught that the external breathing reaches a state of stillness in correct meditation:
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 breathing
internally appears to be dead, but actually he has not died. He does not breathe externally, but
the internal breathing has come alive.[25]

In the Indo-Tibetan tradition

In the Tibetan Buddhist lineage, npnasmr ti 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 the Abhidharma-koa, respectively,
make it clear that they consider npnasmr ti a profound practice leading to vipayan (in
accordance with the teachings of the Buddha in the Sutra pitika).[26] However, as scholar Leah
Zahler has demonstrated, "the practice traditions related to Vasubandhu's or Asaga's
presentations of breath meditation were probably not transmitted to Tibet."[27] Asaga
correlates the sixteen stages of npnasmr ti with the four smr tyupasthnas in the same way
that the npnasmr ti Sutra does, but because he does not make this explicit the point was
lost on later Tibetan commentators.[28]
As a result, the largest Tibetan lineage, the Gelug, came to view npnasmr ti as a mere
preparatory practice useful for settling the mind but nothing more.[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 breathing becomes a basis for inductive reasoning on
such topics as the five aggregates; as a result of such inductive reasoning, the meditator
progresses through the Hearer paths of preparation, seeing, and meditation. It seems at least
possible that both Vasubandhu and Asaga presented their respective versions of such a
method, analogous to but different from modern Theravda insight meditation, and that
Gelukpa scholars were unable to reconstruct it in the absence of a practice tradition because of
the great difference between this type of inductive meditative reasoning based on observation
and the types of meditative reasoning using consequences (thal 'gyur, prasaanga) or
syllogisms (sbyor ba, prayoga) with which Gelukpas were familiar. Thus, although Gelukpa
scholars give detailed interpretations of the systems of breath meditation set forth in
Vasubandu's and Asaga's texts, they may not fully account for the higher stages of breath
meditation set forth in those texts. . . it appears that neither the Gelukpa textbook writers nor
modern scholars such as Lati Rinpoche and Gendun Lodro were in a position to conclude that
the first moment of the fifth stage of Vasubandhu's system of breath meditation coincides with
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the attainment of special insight and that, therefore, the first four stages must be a method for
cultivating special insight.[30]
Zahler continues,
[I]t appears . .that a meditative tradition consisting of analysis based on observation
inductive reasoning within meditationwas not transmitted to Tibet; what Gelukpa writers
call analytical meditation is syllogistic reasoning within meditation. Thus, Jamyang Shaypa
fails to recognize the possibility of an 'analytical meditation' based on observation, even when
he cites passages on breath meditation from Vasubandhu's Treasury of Manifest 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 was not preserved in the
Tibetan traditions. The Gelugpa lamas know about such methods and can point to long
descriptions of mindfulness in their Abhidharma 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
find something similar.) For many Tibetans the very term 'mindfulness' (sati in Pali, rendered
in Tibetan by dran pa) has come to be understood almost exclusively as 'memory' or
'recollection.'"[32]
As Batchelor noted, however, in other traditions, particularly the Kagyu and Nyingma,
mindfulness based on npnasmr ti practice is considered to be quite profound means of
calming the mind to prepare it for the higher practices of Dzogchen and Mahamudra. For the
Kagyupa, in the context of mahmudr, npnasmr ti is thought to be the ideal way for the
meditator to transition into taking the mind itself as the object of meditation and generating
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 traditional
recommendation in the lineage of meditators that developed in the Kagyu-Nyingma tradition
is based on the idea of mixing mind and breath."[34] The Gelukpa allow that it is possible to
take the mind itself as the object of meditation, however, Zahler reports, the Gelukpa
discourage it with "what seems to 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, npnasmr ti
counting breaths is said to be sufficient to provoke an experience of vipayan (although it
occurs in the context of "formal tantric practice of the completion stage in highest
yogatantra").[36][37]

References
https://en.wikipedia.org/wiki/Anapanasati
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