Relationship between In & Out Breathing (ana pana) and postures (iriyapatha)

Relationship between In & Out Breathing (ana pana) and postures (iriyapatha)

Question:

                     Venerable Sir, different versions of the section on postures (iriyapatha pabba) are available currently, according to different clarifications by different individuals. We have no clear understanding of the section on postures to date. Could you elaborate the beginning, the course of action to be followed, and the training received by a meditator by pursuing this section ?.Also, what are your thoughts on the relationship between the practice of in and out breathing and the section on postures?

Answer:

                    Your question calls for a clarification about the relationship between In and Out breathing and the postures. Therefore,  we need to review the stages from the beginning up to the section on postures (iriyapatha papa). I would,  therefore, touch on the following main points for your understanding.

v  The only course of action of an individual who cultivates the mind is only to identify various deeds

v  When this individual hears a sound , he only becomes aware of the sound; when he perceives a smell he only becomes aware of it. No further action  is taken , other than becoming aware of  each sense object. Further action or inquiry is harmful to the individual. Inquisitiveness would lead one to despair.

v  Inquisitiveness would result in attachment and aversion. This means that the potential to bring suffering could be eliminated by abandoning greed (lobha) aversion (dosa).

v  In the Satipatthana Sutta, the section of postures (iriyapatha pabba) begins with, “punaca param bhikkhave gacchanto va gacchamiti pajanati…”.

v  This is similar to the self-investigation carried out by the Buddha at the foot of the Bodhi tree after the enlightenment. The awakened One remained sitting for one week, followed by walking for another week in order to make sure whether his awakened mind is subjected to any change as a result of these postures. The individual who is committed to the mental development should also follow the same self-investigation.

So, a meditator has to ensure that his mental state is not adversely impacted by any sitting, walking and sleeping posture. The Natural tendency for an individual is to feel pain, discomfort as a result of any sensation. This pain or discomfort is caused by the defilements accompanied by each sensation. Therefore,  our main focus should be to maintain a state of mind devoid of any defilement. This is the ideal  exercise which trains our minds to interact with any physical and mental activity without any defilement. This  practice shows the significance of maintaining a state of mind devoid of defilement. The instances where meditators practice mediatation techniques like raising feet mindfully, placing feet mindfully etc would not bring any positive results as these techniques are incorrect. What is most significant is to observe whether any posture would have an impact on the tranquil state of mind cultivated through the sensations produced by the in and out breathing practice.  For instance, while walking,  the meditator has to observe the mind to see whether his tranquil mind which resulted from being aware of  the in and out breath,  is disturbed by the action of walking. Every attempt should be made to sustain this cultivated tranquil state of mind on every posture. The specific characteristic of this state of mind is that it is devoid of attachment, aversion and delusion. The mind has become tranquil and blissful. Further analyzing this point, the Buddha describes in the Satipatthana Sutta, “  Yatha yatha va panassa kayo panihito hoti tatha tatha nam pajanati…”. In terms of these instructions, a meditator watches each step while walking and observes what happens to the mind at each step. Many things may happen while walking. One may step on some waste matter; the feet may strike a stone; the feet may not have a firm grip on the ground etc.  The meditator has to observe the response of his mind at these incidents. He needs to make sure that his mind is not associated with any attachment or aversion at these  incidents.

I believe, now, that you have a good understanding of the relationship between the practice of in and out breaths and the section on postures. When you observe the mind during the Anapana practice, if you become aware only of your in and out breath, then, you come to the conclusion that the mind is devoid of any defilements, as it is becoming aware of the present sensation which is the “ in and out breath”. What is needed at this stage is to carry on with each and every posture in such a way that these bodily postures would not have any impact on the defilement- free, tranquil state of mind cultivated through the  anapana practice.

Our focus should be to accept any sense object without any discrimination and confine any sense perception only to the point of identification. Do not let the sense perception go beyond the point of identification so that the mind would remain tranquil at all times. When this stage is achieved, the meditator is able to sustain the tranquil, concentrated mind (Samadhi) no matter what the posture would be.  

We need to remember that no one can reach Nibbana by engaging in posture practice like mindfully raising feet, placing feet, bending feet, extending feet. We need to purify our minds of the defilements which cause suffering from time immemorial. These defilements are what keeps our minds from happiness, tranquility.

 This is the way to train our minds to break free from suffering.