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To explain the above more simply, the stream of consciousness goes by somewhat unnoticed. In just the same way that someone living on a busy road after a while does not hear the traffic, the thoughts we have go by. But if the traffic stops and there is silence instead, suddenly we notice how noisy things are. In just the same way as we develop the skill of sitting in silence (or as it is expressed in Buddhism - calm abiding) the capacity for simply noticing what we do with our minds develops. Inner silence is not as difficult or strange as might first appear. It is something everyone does easily and automatically whenever they pay attention to something. For instance to listen to and hear someone speaking we stop focusing on our own thoughts, in other words we suspend the inner conversation we have with ourselves. Another example is if while watching a television documentary if we start to actively think about something we lose awareness of what we are watching. So typically, when we do watch a documentary we automatically suspend thought. In meditation practice this is all we are trying to achieve as a first result. It is only difficult because there is no external stimulus to focus upon, but the act of suspending thought is simple enough in itself.
The reason I voice my dissent strongly is that anapana (and the related vipassana) is usually taught in such away that the meditator focuses their effort on the breath and to maintaining unbroken constant awareness of it. This is unfortunate because it turns anapana into merely a concentration exercise. It is the suspension of the thoughts which is important and as stated this is not mysterious. The effort needs to be directed towards that end. The awareness of the breathing is a very useful tool but only as a method for maintaining alertness. Habits of mind are the main obstacle and the tendency to drift into the customary state of reverie is very strong. The awareness of the breath has to be something which is incorporated into what one is aware of - not made the focus of the attention in some attempt to subdue the mind. It seems a splitting of hairs but in fact it will make a crucial difference in result.
The breath is usually a subliminal experience, to notice ones own breathing it is necessary to raise one's level of alertness just a little bit. Maintaining that alertness is the key to not drifting into habitual states of reverie. But the task of noticing the breath has to done gently, perhaps in the same way that one might feel the warmth of the sun on your back or the the breeze blowing across your face. Definitely not some kind of strained effort to notice the breath and nothing but the breath.
this article shoudn't be merged with breath control. compare the two articles. breath control is that - CONTROLLING the breath. anapana has nothing to do with controlling the breath, but watching the NATURAL in and out breath.
I agree. Anapanasati is different from Pranayama, which is breath control. makeswell ( talk) 03:52, 11 January 2011 (UTC)
Is the word Sanskrit or Pali? AnonMoos 18:27, 6 March 2006 (UTC)
I'm curious if there is a good reason why this article is titled Anapana instead of Anapanasati? The sati, "mindfulness" is what makes the phrase into a form of meditation. The Pali Canon never (as far as I know, and I know, never say never...) simply refers to Anapana but always to Anapanasati, Mindfulness of breathing" May I change the name of the article? Obhaso 21:23, 31 May 2006 (UTC)
anapanaSati... contemplation of breathing-- Esteban Barahona alias Samael Cero ^_^_^ ( talk) 03:59, 11 November 2008 (UTC)
Ānāpānasati is incorrect. There is double "s": Ānāpānassati. citation needed The page must be renamed. — Preceding unsigned comment added by 60.50.92.62 ( talk) 07:22, 15 January 2013 (UTC)
The first part of this new section is helpful but I wonder if the second paragraph is not too far off the main topic. It's good material, but is this the rigth place for it? Paul 17:57, 19 January 2007 (UTC)
According to Bhikkhu Thanissaro's translation the 6th stage of Anapanasati is Experiencing Pleasure, rather than Bliss, which is more distinct from rapture. What do you think? —Preceding unsigned comment added by 85.64.52.199 ( talk) 10:09, 16 October 2008 (UTC)
bliss... which is a form of pleasure; but one that leads to nirvaana (and that is rare; see 2 fetters: craving of rupa-dhyaanas and arupa-dhyaanas; they are the last "addiction"... so to speak)-- Esteban Barahona alias Samael Cero ^_^_^ ( talk) 04:00, 11 November 2008 (UTC)
I've removed them because they are not in accordance with policy: Wikipedia is not a manual, guidebook, textbook, or scientific journal: While Wikipedia has descriptions of people, places and things, an article should not read like a "how-to" style owners manual, advice column (legal, medical or otherwise) or suggestion box. This includes tutorials, walk-throughs, instruction manuals, game guides, and recipes. Sylvain1972 ( talk) 14:43, 5 May 2010 (UTC)
I think it'd be great to add a section on Mindfulness (Buddhism) and how mindfulness of breathing is a part of that. makeswell ( talk) 19:45, 14 December 2010 (UTC)
It seems that the current first sentence of the section 'In the Tibetan tradition', "In the Tibetan Buddhist lineage, anapanasati is done to calm the mind in order to prepare one for the practices of Mahamudra and Dzogchen." is at odds with the rest of the section in which there is a vague defense of anapanasati with claims that Tibetans simply didn't understand certain writers.
I have heard a seasoned (Tibetan) monk say that in Tibetan sanghas anapanasati is done to prepare for Mahamudra, while in Theravada sanghas anapanasati is done for its own benefits. makeswell ( talk) 04:07, 11 January 2011 (UTC)
In response to the reversion of my edit by Sylvain, which Sylvain1972 mentions above, I just wanted to go over some reasons I had for removing two big chunks of Zahler quote. I removed the material because it was repeated twice, once by paraphrasing it and again by directly quoting it, thus adding to the length of the article without adding to the informtion provided within it. This change, amongst others, was reverted.
The paraphrase went thus,
Two of the most important Mahāyāna philosophers, Asaṅga and Vasubandhu, in the Śrāvakabhūmi chapter of the Yogācārabhūmi-śāstra and the Abhidharma-kośa, respectively, make it clear that they consider ānāpānasmṛti a profound practice leading to vipaśyanā (in accordance with the teachings of the Buddha in the Sutra pitika). [1]
The direct quote went thus,
The practice tradition suggested by the Treasury itself--and also by Asaṅga'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 Asaṅga presented their respective versions of such a method...
The paraphrase went thus,
However, as scholar Leah Zahler has demonstrated, "the practice traditions related to Vasubandhu's or Asaṅga's presentations of breath meditation were probably not transmitted to Tibet." [2] Asaṅga correlates the sixteen stages ānāpānasmṛti with the four smṛtyupasthānas in the same way that the Ānāpānasmṛti Sutra does, but because he does not make this explicit the point was lost on later Tibetan commentators. [3]
and the direct quote went thus,
It seems at least possible that both Vasubandhu and Asaṅga presented their respective versions of such a method, analogous to but different from modern Theravāda 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 intepretations of the systems of breath meditation set forth in Vasubandu's and Asaṅga'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 the attainment of special insight and that, therefore, the first four stages must be a method for cultivating special insight. [4]
So, the material seemed (and seems) to me to be repeated twice, once in paraphrase and again in direct quote. I removed the direct quote instead of the paraphrase because I found the direct quote to be very difficult for someone unversed in the subject to comprehend. I also removed the direct quote that follows because I found it even more opaque than the preceding quotes,
Zahler continues, "it appears . .that a meditative tradition consisting of analysis based on observation—inductive reasoning within meditation—was 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, Asaṅga's Grounds of Hearers that appear to describe it." [5]
In conclusion I'd strongly suggest that we decide to remove either the direct quote or the paraphrase in order to reduce redudancy in the article and lightly push that we select the direct quote instead of the paraphrased material for removal, or place it as a reference or note to the paraphrase. makeswell ( talk) 02:11, 19 September 2011 (UTC)
References
apāna (apa-āna) means "fart" in Sanskrit - or as Monier-Williams quaintly puts it "that of the five vital airs which goes downwards and out at the anus; ventris crepitus." 86.159.149.158 ( talk) 07:58, 1 June 2014 (UTC)
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I can't find any online resources confirming that June 20th is the "International Anapanasatti Day". This article does not cite any resource for this claim either (unless I missed it). 89.14.81.154 ( talk) 16:52, 19 June 2023 (UTC)
![]() | This article is rated C-class on Wikipedia's
content assessment scale. It is of interest to the following WikiProjects: | ||||||||||
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To explain the above more simply, the stream of consciousness goes by somewhat unnoticed. In just the same way that someone living on a busy road after a while does not hear the traffic, the thoughts we have go by. But if the traffic stops and there is silence instead, suddenly we notice how noisy things are. In just the same way as we develop the skill of sitting in silence (or as it is expressed in Buddhism - calm abiding) the capacity for simply noticing what we do with our minds develops. Inner silence is not as difficult or strange as might first appear. It is something everyone does easily and automatically whenever they pay attention to something. For instance to listen to and hear someone speaking we stop focusing on our own thoughts, in other words we suspend the inner conversation we have with ourselves. Another example is if while watching a television documentary if we start to actively think about something we lose awareness of what we are watching. So typically, when we do watch a documentary we automatically suspend thought. In meditation practice this is all we are trying to achieve as a first result. It is only difficult because there is no external stimulus to focus upon, but the act of suspending thought is simple enough in itself.
The reason I voice my dissent strongly is that anapana (and the related vipassana) is usually taught in such away that the meditator focuses their effort on the breath and to maintaining unbroken constant awareness of it. This is unfortunate because it turns anapana into merely a concentration exercise. It is the suspension of the thoughts which is important and as stated this is not mysterious. The effort needs to be directed towards that end. The awareness of the breathing is a very useful tool but only as a method for maintaining alertness. Habits of mind are the main obstacle and the tendency to drift into the customary state of reverie is very strong. The awareness of the breath has to be something which is incorporated into what one is aware of - not made the focus of the attention in some attempt to subdue the mind. It seems a splitting of hairs but in fact it will make a crucial difference in result.
The breath is usually a subliminal experience, to notice ones own breathing it is necessary to raise one's level of alertness just a little bit. Maintaining that alertness is the key to not drifting into habitual states of reverie. But the task of noticing the breath has to done gently, perhaps in the same way that one might feel the warmth of the sun on your back or the the breeze blowing across your face. Definitely not some kind of strained effort to notice the breath and nothing but the breath.
this article shoudn't be merged with breath control. compare the two articles. breath control is that - CONTROLLING the breath. anapana has nothing to do with controlling the breath, but watching the NATURAL in and out breath.
I agree. Anapanasati is different from Pranayama, which is breath control. makeswell ( talk) 03:52, 11 January 2011 (UTC)
Is the word Sanskrit or Pali? AnonMoos 18:27, 6 March 2006 (UTC)
I'm curious if there is a good reason why this article is titled Anapana instead of Anapanasati? The sati, "mindfulness" is what makes the phrase into a form of meditation. The Pali Canon never (as far as I know, and I know, never say never...) simply refers to Anapana but always to Anapanasati, Mindfulness of breathing" May I change the name of the article? Obhaso 21:23, 31 May 2006 (UTC)
anapanaSati... contemplation of breathing-- Esteban Barahona alias Samael Cero ^_^_^ ( talk) 03:59, 11 November 2008 (UTC)
Ānāpānasati is incorrect. There is double "s": Ānāpānassati. citation needed The page must be renamed. — Preceding unsigned comment added by 60.50.92.62 ( talk) 07:22, 15 January 2013 (UTC)
The first part of this new section is helpful but I wonder if the second paragraph is not too far off the main topic. It's good material, but is this the rigth place for it? Paul 17:57, 19 January 2007 (UTC)
According to Bhikkhu Thanissaro's translation the 6th stage of Anapanasati is Experiencing Pleasure, rather than Bliss, which is more distinct from rapture. What do you think? —Preceding unsigned comment added by 85.64.52.199 ( talk) 10:09, 16 October 2008 (UTC)
bliss... which is a form of pleasure; but one that leads to nirvaana (and that is rare; see 2 fetters: craving of rupa-dhyaanas and arupa-dhyaanas; they are the last "addiction"... so to speak)-- Esteban Barahona alias Samael Cero ^_^_^ ( talk) 04:00, 11 November 2008 (UTC)
I've removed them because they are not in accordance with policy: Wikipedia is not a manual, guidebook, textbook, or scientific journal: While Wikipedia has descriptions of people, places and things, an article should not read like a "how-to" style owners manual, advice column (legal, medical or otherwise) or suggestion box. This includes tutorials, walk-throughs, instruction manuals, game guides, and recipes. Sylvain1972 ( talk) 14:43, 5 May 2010 (UTC)
I think it'd be great to add a section on Mindfulness (Buddhism) and how mindfulness of breathing is a part of that. makeswell ( talk) 19:45, 14 December 2010 (UTC)
It seems that the current first sentence of the section 'In the Tibetan tradition', "In the Tibetan Buddhist lineage, anapanasati is done to calm the mind in order to prepare one for the practices of Mahamudra and Dzogchen." is at odds with the rest of the section in which there is a vague defense of anapanasati with claims that Tibetans simply didn't understand certain writers.
I have heard a seasoned (Tibetan) monk say that in Tibetan sanghas anapanasati is done to prepare for Mahamudra, while in Theravada sanghas anapanasati is done for its own benefits. makeswell ( talk) 04:07, 11 January 2011 (UTC)
In response to the reversion of my edit by Sylvain, which Sylvain1972 mentions above, I just wanted to go over some reasons I had for removing two big chunks of Zahler quote. I removed the material because it was repeated twice, once by paraphrasing it and again by directly quoting it, thus adding to the length of the article without adding to the informtion provided within it. This change, amongst others, was reverted.
The paraphrase went thus,
Two of the most important Mahāyāna philosophers, Asaṅga and Vasubandhu, in the Śrāvakabhūmi chapter of the Yogācārabhūmi-śāstra and the Abhidharma-kośa, respectively, make it clear that they consider ānāpānasmṛti a profound practice leading to vipaśyanā (in accordance with the teachings of the Buddha in the Sutra pitika). [1]
The direct quote went thus,
The practice tradition suggested by the Treasury itself--and also by Asaṅga'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 Asaṅga presented their respective versions of such a method...
The paraphrase went thus,
However, as scholar Leah Zahler has demonstrated, "the practice traditions related to Vasubandhu's or Asaṅga's presentations of breath meditation were probably not transmitted to Tibet." [2] Asaṅga correlates the sixteen stages ānāpānasmṛti with the four smṛtyupasthānas in the same way that the Ānāpānasmṛti Sutra does, but because he does not make this explicit the point was lost on later Tibetan commentators. [3]
and the direct quote went thus,
It seems at least possible that both Vasubandhu and Asaṅga presented their respective versions of such a method, analogous to but different from modern Theravāda 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 intepretations of the systems of breath meditation set forth in Vasubandu's and Asaṅga'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 the attainment of special insight and that, therefore, the first four stages must be a method for cultivating special insight. [4]
So, the material seemed (and seems) to me to be repeated twice, once in paraphrase and again in direct quote. I removed the direct quote instead of the paraphrase because I found the direct quote to be very difficult for someone unversed in the subject to comprehend. I also removed the direct quote that follows because I found it even more opaque than the preceding quotes,
Zahler continues, "it appears . .that a meditative tradition consisting of analysis based on observation—inductive reasoning within meditation—was 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, Asaṅga's Grounds of Hearers that appear to describe it." [5]
In conclusion I'd strongly suggest that we decide to remove either the direct quote or the paraphrase in order to reduce redudancy in the article and lightly push that we select the direct quote instead of the paraphrased material for removal, or place it as a reference or note to the paraphrase. makeswell ( talk) 02:11, 19 September 2011 (UTC)
References
apāna (apa-āna) means "fart" in Sanskrit - or as Monier-Williams quaintly puts it "that of the five vital airs which goes downwards and out at the anus; ventris crepitus." 86.159.149.158 ( talk) 07:58, 1 June 2014 (UTC)
Hello fellow Wikipedians,
I have just modified one external link on Anapanasati. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
When you have finished reviewing my changes, please set the checked parameter below to true or failed to let others know (documentation at {{
Sourcecheck}}
).
This message was posted before February 2018.
After February 2018, "External links modified" talk page sections are no longer generated or monitored by InternetArchiveBot. No special action is required regarding these talk page notices, other than
regular verification using the archive tool instructions below. Editors
have permission to delete these "External links modified" talk page sections if they want to de-clutter talk pages, but see the
RfC before doing mass systematic removals. This message is updated dynamically through the template {{
source check}}
(last update: 5 June 2024).
Cheers.— InternetArchiveBot ( Report bug) 10:40, 12 October 2016 (UTC)
I can't find any online resources confirming that June 20th is the "International Anapanasatti Day". This article does not cite any resource for this claim either (unless I missed it). 89.14.81.154 ( talk) 16:52, 19 June 2023 (UTC)