Does Anapana Pabba (section on In & Out breathing) contribute to development of Dana and Sila

Does Anapana Pabba (section on In & Out breathing) contribute to development of Dana and Sila

Question: In Buddhism, we find the teaching on the three-fold meritorious deeds, namely, Dana, Sila and Bhavana. Also, instructions have been given for us to practice “anapana sati’ as a meditation technique. Venerable Sir, we need a clarification as to whether practicing anapana would contribute to the development of Dana, Sila? If  it is so, how?   

Answer: Before answering your question, I would like to clarify the meaning of Dana, Sila and Bhavana in the first place. These terms are familiar terms for all of us. For instance, if I ask someone what Dana is, he would reply “Dana means giving”. This is the conventional meaning of Dana. Here, “giving’ touches an inherent tendency in our mind through the act of “giving up”. We “give” in order to train our minds to “give up”. In this circumstance,  we could conclude that the ultimate meaning of Dana to be “giving up”.

In the same way, Sila means conducting oneself in a manner that suits the act of “giving up”. Improvement achieved through the good conduct is referred to as “meditation”. So far, we used to consider these three aspects to be completely apart from each other. However, in terms of this analysis, you would understand that dana, Sila and Bhavana are linked together as three links in a single chain. Therefore, we need to remember that Sila results from dana and Bhavana results from the cultivation of both, Dana and Sila. This brings us to the conclusion that we should follow the three precepts of Sila, Samadhi, Panna in order to calm down our minds based on the three-fold meritorious deeds known as Dana, Sila and Bhavana.

1.      Sila – Refraining from actions when the mind is filled with defilements

2.      Samadhi -  No-action with a mind filled defilements leads to the state called   

                  Samadhi

3.      Panna -  Ability to take the right decision when the mind is devoid of Lobha (greed),

               Dosa (aversion) and Moha ( delusion).

In terms of the teaching in the anapana pabba (Section on In and Out Breathing), we need to ensure that Dana, Sila, Bhavana and Sila, Samadhi, Panna occur as prescribed during practice. Knowledge acquired by learning (suthamaya nana) plays a significant role in this respect. This would lead to the knowledge gained by inference (anumana nana). One who practices and masters the exercise of watching the mind for a long time would be able to bring the mind to a subtle level where one feels only the fine sensations caused by in and out breathing.This is the state of mind, devoid of  defilements, namely,  lobha, dosa and moha. This is the state of mind known as Samadhi. When one experiences Samadhi, one comes to the understanding that one’s mind is devoid of  the tendency to attach to things any more. Samadhi based mind is free from taking a rebirth in the four lower planes. This mind is liberated from an afterlife in any of these lower planes. The mind is not subjected to any discomfort, suffering as Lobha and Dosa are eliminated during Samadhi. All factors causing suffering are given up during the Samadhi state. This is the ultimate meaning of Dana. Letting go of all factors causing mental suffering is known as Dana.

What is Sila under these circumstances? When one develops Samadhi, One exercises restraint with regards to one’s action through sense faculties and thinking process in order to preserve the Samadhi state. One’s conduct is directed towards safeguarding the Samadhi state. This is known as Sila. This is how one practices Sila with Dana as a prerequisite.

What is meant by Bhavana under these circumstances? It is the advancement of mind which results from both, the practice of “letting go” and the discipline achieved by “letting go”. In the anapana pabba (section on In and Out breathing) we find the terms Sila, Samadhi, and panna which are categorized as precepts; three types of discipline. The expectation of the Anapana pabba is to lead a practitioner’s mind towards a defilement-free state in three stages referred to as Sila, Samadhi and Panna. This is the stage known as “rassa” where a practitioner experiences shallow breathing during the anapana meditation. This is the composed state of mind known as Samadhi. So, it is clear that the cultivation of Sila and Samadhi is a direct result of  subjugation of defilements due to the exercise of “ letting go” and the discipline achieved by sustaining the process of “letting go”.  Panna is the understanding one gains at this stage. One realizes that  one’s achievement is in line with the section “sabba kaya patisamvedi assasikkhamiti sikkhati… in the Satipattana Sutta. Accordingly, one experiences finer in and out breath, tranquility of mental factors (kaya-passaddhi) and tranquility of consciousness (citta-passaddhi), and less tendency for attachment at this stage.

One who has reached this stage should make it a point to maintain this blissful mental state by adhering to the requirements and the teachings of the Buddha. One needs to come to the right conclusion that one only needs to be aware of the sensations arising in the Samadhi state, and the awareness should be confined only to the point of “identification” of sense objects. This knowledge would enable the meditator to sustain the Samadhi state in the mind. This conclusion with regard to sustaining of Samadhi is known as Panna (wisdom).  This is how Sila, Samadhi and Panna operate in the Anapana pabba of the satipattana Sutta.