A Guide to Meditation-Part 2- Inability to Focus on Breath

A Guide to Meditation        Part 2

          

 Inability to Focus on Breath

 Question: Venerable Sir, when we meditate, our primary attempt is to look for our breath. However, we find it very difficult to establish our mindfulness on the breath. Ven. Sir, could kindly you explain this situation.

 Answer: Your question is very important. Do you know why? Most of the novice meditation practitioners experience this difficulty. In your question, you mentioned that you tried to “look for breath” during meditation. This is where we go wrong. Mind you, the Supreme Buddha never advised us to “look for” in- and- out breathing. The Buddha’s primary advice was to observe (be aware of) what is felt during meditation. There is a significant difference between “being aware of “ (observation) and “looking for” an object. At the stage, where we are being aware of some object, we merely identify that object. When we look for some object, we have to strain ourselves for the process of looking. An attempt has to be made to accomplish the task of “looking for”. When you have to make an attempt to accomplish a task, it would lead to the arising of a “want/need” in your mind.  Arising of a want/ need brings about “heat” in the mind. We use breath as our meditation object in order to extinguish the heat in our minds. As soon as one begins to look for breath, one’s task goes beyond the point of “identification”, as an idea accompanies the task of “looking for breath”. In other words, a want or need is associated with the task of looking for breath during meditation. This elevates the degree of  “heat” in mind. Thus, the goal of meditation, viz; extinguishing the heat of mind, takes a different turn. Mind has turned towards enhancing the heat, without the meditator’s knowledge. Therefore, our primary task should be to be aware of the breath during meditation. Breathing is a natural process caused by cause and effect. When warm air leaves the body, fresh air enters to refill the empty space. This is the natural, involuntary function of air, which causes in and out breathing of an individual.      

 In answering to the second part of your question – being unable to establish mindfulness on in-out breathing- you need not worry about this at the beginning of practice. This inability results from the initial inexperience of most meditators. A meditator needs genuine perseverance, correct method, and mindfulness to ensure success in meditation. A meditator should pursue this path with this background and with prerequisites in mind. The Supreme Buddha advised Ajitha, the Brahmin youth, “ Sati thesam nivaranam…”, meaning,  the only way to dispose of  suffering is to be aware of one’s mind. In view this,  we need to understand the real meaning of “mindfulness."  

What is meant by mindfulness? Mindfulness refers to the drawing of one’s attention to thoughts. There are two divisions found in this respect, namely, anussati (calling to mind) and pathissati (remembrance). In terms of the Buddha’s advice, one needs to be aware of one’s mind during meditation. So, you identify what is being aware. Anussati is the process of identifying what is being aware. We confine “what is being aware in mind” only to the level of identifying.

Pathissati refers to establishing of mindfulness. What is meant by establishing of mindfulness? It is the process of not allowing the mind to think beyond what is visible at the time of being aware. Therefore, it is crucial that a meditator is imbued with a certain degree of acceptance and remembrance with regard the practice of meditation; If one deviates from the process of “being aware” of one’s mind, one may not be able to transcend suffering, as expected by the meditation practice.  

Due to the inexperienced nature of amateur meditation practitioners, their minds tend to be flooded with various other thoughts, preventing them from establishing mindfulness on breath. Intolerance exists in our minds at all times. So, when we are barely able to establish mindfulness on breath, we tend to think that we have progressed a lot in our meditation prctice. This is where we go wrong. This type of intolerance causes heat in the mind. The mind filled with heat represents dosa (hatred).    

Now, it must be clear to you that inability to establish mindfulness on breath results from the initial inexperienced nature of meditation practitioners to focus on mind. Inexperience in this sense means lack of energy (viriya). One should pursue the practice of “being aware” of one’s mind and gain experience and boost energy to achieve success in meditation. This will enhance the specific characteristics of mind, viz; anussati and pathissati.  

What is the “Contemplation of Body” (kayanupassana)?

Question:  Satipattana Sutta (The four foundations of mindfulness) describes four types of mindfulness, namely, contemplation of the Body (kayanupassana), Contemplation of the Feelings (vedananupassana), Contemplation of the Mind (Consciousness) [cittanupassana] and the Contemplation of Mind Objects (Dhammas) [dhammanupassana]. Out of these four types, the contemplation of the body (kayanupassana) is considered to be dominant. What is really meant by kayanupassana?

Without this knowledge, we cannot cultivate “kayanupassana” properly. Ven. Sir, could you kindly describe the correct way to cultivate kayanupassana?  

Answer: First of all, let’s figure out the meaning of “kaya” in terms of the Buddha’s teaching. The Supreme Buddha meant an “action” by the word “kaya”. What type of action? It is the action of “mind." The common understanding and translation for kaya is “body”. Body refers to a multitude of action. All the actions of the body are triggered by the mind. The body cannot function unless the mind becomes active. When the mind becomes active, the body responds accordingly. So the mind dominates all bodily actions. Therefore, the action of the mind is referred to as “kaya”. This misrepresentation of the term “kaya” resulted in our failure to achieve positive results from the practice of the Satipattana meditation. In view of this, we need to understand the classical methodology taught by the Buddha and try to practice satipattana meditation accordingly henceforth.  Everyone should take into consideration the significance of understanding this well. The correct understanding of the meaning and the methodology of satapattana meditation practice would enable practitioners to reap benefits, not only in this life time, but afterlife as well.  

The Supreme Buddha, describing “ kaye kayanupassati...”, basically, pointed out the way to watch the respective “action of mind." For instance, when a meditator confronts an object, he only “recognizes” that object. “Anupassi” refers to the action of mind resulted from confronting this object by a meditator and the process of “recognizing” this object. During the process of “recognizing” this object, the meditator may observe how his mind comes into conflict with the object and how his mind loses prevailing calmness, as a result. This process of observation of mind is referred to as anupassi. So, a meditator needs to observe his mind as and when a certain action takes place. Observing the mind after the expiration of an action would be ineffective. When the mind is observed, a meditator would notice how the mind would attach to and come into conflict with objects. Whether the mind attaches to or comes into conflict with an object, a mediator is supposed to be aware of each mind moment; his observation confines solely to “recognizing” of each mind moments (consciousness.)

Even though this seems to be an easy task superficially, it is difficult to put this into practice. It is due to our inherent inexperience and immaturity. Tendency of mind, from the time immemorial, has been to get attached to every single object. By practicing kayanupassana meditation, we are trying to gain basic knowledge on how to reverse this tendency; detaching, instead of attaching. This is the process known as “kaye kayanupassi viharati”.  It is the process of being existent, watching the action of mind. What is the action of mind? It is the action of either attaching or clashing. When an individual is performing a bodily deed, if he is aware of the mental state, associated with that bodily deed, he meets the condition of anupassana well. For instance, when an individual walks, he sees his mind depending on the soft and course contact of his feet during his walk. At that stage, he complies with the requirement of “anupassana”.  Now, you will see that kayanupassana makes an individual acquaint with the practice of maintaining a mind, devoid of mental defilements. Four methods have been given to reinforce this practice of maintaining the mind without defilements. These four methods reinforce the establishing of mindfulness. We need to remember one important point here. Even though there are four methods, all four methods function in a single mind. The Awakened One described  these individually for the sake of detailed analysis. I hope that you have understood the basic concept with regard to the kayanupassana. One needs to have the right understanding of kayanupassana in order to benefit from it effectively.

 An individual may proceed with the practice of the kayanupassana with his eyes closed. If this individual does not have the necessary knowledge and understanding, he may not be able to reap the expected benefits from practicing kayanupassana. One needs to listen to the accurate teaching and instructions, bear those in mind and begin to practice on a typical, scientific basis. Otherwise, one is bound to get stranded on the way and grope in the dark. Even a person who uses dynamite to blast off a rock has to do it in a typical, scientific way. Unscientific methods would result in injuries or even death. It is important to gain accurate knowledge through listening and make progress, based on this accurate knowledge. So, kayanupassana focuses on “being aware of actions of the mind” and thus, keeping the mind away from defilements.

As a thought arises in the mind, one of the following is prominently discernible to a meditator.

a)      Actions of the mind

b)      Feelings of the mind

c)      The way how these feelings are grasped

d)     Mental factors (dhammas = ) resulting from action / feelings of the mind  

Above four aspects are described as Kayanupassana, vedananupassana, cittanupassana and dhammanupassana. We apply only one approach for the purpose of practicing meditation, based on these four aspects. The bottom line in this regard is to have a strong intention to make use of one’s mind, devoid of defilements, at all times.