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 Buddhas
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, ones 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
meditators 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 ones mind. In view this,
we need to understand the real meaning of mindfulness."
What is meant by mindfulness? Mindfulness refers to the drawing of ones attention to
thoughts. There are two divisions found in this respect, namely, anussati (calling to mind)
and pathissati (remembrance). In terms of the Buddhas advice, one needs to be aware of
ones 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 ones 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 ones 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, lets figure out the meaning of kaya in terms of the Buddhas
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 ones mind, devoid of defilements, at all times.