Тынысқа назар аудару: Буддалық медитацияның негізі

Mindfulness of breathing, a form of Buddhist meditation

Ānāpānasati (Pali; Sanskrit ānāpānasmṛti), meaning "mindfulness of breathing" ("sati" means mindfulness; "ānāpāna" refers to inhalation and exhalation), paying attention to the breath. It is the quintessential form of Buddhist meditation, attributed to Gautama Buddha, and described in several suttas, most notably the Ānāpānasati Sutta (MN 118). Derivations of anāpānasati are common to Tibetan, Zen, Tiantai, and Theravada Buddhism as well as Western based mindfulness programs.

The Ānāpānasati Sutta prescribes mindfulness of inhalation and exhalation as an element of mindfulness of the body, and recommends the practice of mindfulness of breathing as a means of cultivating the seven factors of awakening, which is an alternative formulation or description of the process of dhyana: sati (mindfulness), dhamma vicaya (analysis), viriya (persistence), pīti (rapture), passaddhi (serenity), samadhi (unification of mind), and upekkhā (equanimity). According to this and other sutras, the development of these factors leads to release (Pali: vimutti; Sanskrit mokṣa) from dukkha (suffering) and the attainment of nirvana. Derivations of anāpānasati are a core meditation practice in Theravada, Tiantai, and Chan traditions of Buddhism as well as a part of many mindfulness programs. According to Anālayo, in both ancient and modern times anāpānasati by itself is likely the most widely used Buddhist method for contemplating bodily phenomena.

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 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" (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. 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.

The Abbidhamma literature discerns 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: kāya sankhāra). The second tetrad involves focusing on the feelings (vedanā), which are the 'mind conditioner' (Pali: citta sankhāra). 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. Satipaṭṭhāna Ānāpānasati Tetrads 1. Contemplation of the body1. Breathing long (Knowing Breath)First Tetrad  2. Breathing short (Knowing Breath)  3. Experiencing the whole body  4. Tranquillising the bodily activities 2. Contemplation of feelings5. Experiencing raptureSecond Tetrad  6. Experiencing bliss  7. Experiencing mental activities  8. Tranquillising mental activities 3. Contemplation of the mind9. Experiencing the mindThird Tetrad  10. Gladdening the mind  11. Centering the mind in samadhi  12. Releasing the mind 4. Contemplation of Dhammas13. Contemplating impermanenceFourth Tetrad  14. Contemplating fading of lust  15. Contemplating cessation  16. Contemplating relinquishment

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 Nirvana, anyone 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 Nirvana." Anapanasati can also be practised with other traditional meditation subjects including the four frames of reference and mettā bhāvanā, as is done in modern Theravadan Buddhism.

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 Ānāpānasmṛti Sūtra between 148 and 170 CE. Though once believed to have been lost, the original translation was rediscovered at Amanosan Kongoji, Osaka, Japan, by Professor Ochiai Toshinori in 1999. Its commentary, on the other hand, is a significantly longer text than what appears in the Ekottara Āgama, and is entitled, "The Great Ānāpānasmṛti Sūtra" (Ch. 大安般守意經) (Taishō Tripiṭaka 602). At a later date, Buddhacinga, more commonly known as Fotudeng (佛圖澄) (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. He is well known for teaching methods of meditation, and especially ānāpānasmṛti. Fotudeng widely taught ānāpānasmṛti through methods of counting breaths, so as to temper to the breathing, simultaneously focusing the mind into a state of peaceful meditative concentration. 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." The Tiantai school places emphasis on ānāpānasmṛti in accordance with the principles of śamatha and vipaśyanā. In China, the Tiantai understanding of meditation has had the reputation of being the most systematic and comprehensive of all. The founder of the Tiantai school, Zhiyi, wrote many commentaries and treatises on meditation. Of these texts, Zhiyi's Concise Śamatha vipaśyanā (小止観 Xiǎo Zhǐguān), his Mahāśamatha Vipaśyanā (摩訶止観 Móhē Zhǐguān), and his Six Subtle Dharma Gates (六妙法門 Liù Miào Fǎmén) are the most widely read in China. 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.

Thanissaro Bhikkhu (trans.) (1995a). Ananda Sutta: To Ananda (On Mindfulness of Breathing) (SN 54.13). Retrieved on 2007 05 20 from "Access to Insight" at: http://www. accesstoinsight. org/tipitaka/sn/sn54/sn54.013. than. html. Thanissaro Bhikkhu (trans.) (1995b). Satipatthana Sutta: Frames of Reference (MN 10). Retrieved on 2007 05 20 from "Access to Insight" at: http://www. accesstoinsight. org/tipitaka/mn/mn.010. than. html. Thanissaro Bhikkhu (trans.) (1997). Kayagata sati Sutta: Mindfulness Immersed in the Body (MN 119). Retrieved on 2007 05 20 from "Access to Insight" at: http://www. accesstoinsight. org/tipitaka/mn/mn.119. than. html. Thanissaro Bhikkhu (trans.) (2000). Maha satipatthana Sutta: The Great Frames of Reference (DN 22). Retrieved on 2007 05 20 from "Access to Insight: Readings in Theravada Buddhism," at http://www. accesstoinsight. org/tipitaka/dn/dn.22.0. than. html. Thanissaro Bhikkhu (trans.) (2006a). Arittha Sutta: To Arittha (On Mindfulness of Breathing) (SN 54.6). Retrieved on 2007 05 20 from "Access to Insight" at: http://www. accesstoinsight. org/tipitaka/sn/sn54/sn54.006. than. html. Thanissaro Bhikkhu (trans.) (2006b). Dipa Sutta: The Lamp (SN 54.8). Retrieved on 2007 05 20 from "Access to Insight" at: http://www. accesstoinsight. org/tipitaka/sn/sn54/sn54.008. than. html.