Muni's PlayMuni's PlayMuni's Play

Buddhadasa Bhikkhu: Mindfulness with Breathing

13 min read

Buddhadasa Bhikkhu: Mindfulness with Breathing

Mindfulness with Breathing: A Manual for Serious Beginners by Buddhadasa Bhikkhu (translated by Santikaro Bhikkhu) is a highly practical, step-by-step manual on Ānāpānasati (Mindfulness of Breathing).

Rather than treating mindfulness of breathing as a mere preliminary practice, Buddhadasa Bhikkhu presents it as a complete path to liberation that integrates all four foundations of mindfulness (Satipaṭṭhāna), leads to the Seven Factors of Awakening (Bojjhaṅga), and culminates in full liberation (Nirvāṇa / Nibbāna).

The 16 Steps of Ānāpānasati

The practice is divided into four groups of four steps (tetrads). Each tetrad corresponds to one of the Four Foundations of Mindfulness:

TetradFoundationFocusSteps
First TetradKāyānupassanāContemplation of the BodySteps 1 – 4
Second TetradVedanānupassanāContemplation of FeelingsSteps 5 – 8
Third TetradCittānupassanāContemplation of the MindSteps 9 – 12
Fourth TetradDhammānupassanāContemplation of DhammasSteps 13 – 16

First Tetrad: Contemplation of the Body (Kāyānupassanā)

The first tetrad establishes mindfulness on the physical body by utilizing the breath as the link between the mind and the physical form.

The Four Steps of Kāya Tetrad

“There are four steps in the practice of the kāya tetrad: knowing the long breath, knowing the short breath, knowing how the breath regulates the body, and contemplating the breath in order to calm the body. These four steps are not difficult if we sincerely observe and genuinely study in a scientific way.”

Step 1: Experiencing the Long Breath ( Dīgha-assāsa-passāsa)

  • Instruction: “Breathing in long, he knows, ‘I am breathing in long’; or breathing out long, he knows, ‘I am breathing out long.‘”
  • Buddhadasa’s Guidance: We study the long breath to understand its characteristics. By training our breathing, we develop the ability to regulate, control, and manage our emotions (such as coping with pain and pleasure). For example, if a negative emotion arises during meditation (like irritation from a mosquito bite), we can drive it away by consciously making the breath long and fine.

Step 2: Experiencing the Short Breath ( Rassa-assāsa-passāsa)

  • Instruction: “Breathing in short, he knows, ‘I am breathing in short’; or breathing out short, he knows, ‘I am breathing out short.‘”
  • Buddhadasa’s Guidance: The topics and facts to be studied for the short breath are identical to the first step—they are equal and complementary. Studying the short breath provides a complementary set of facts to help us regulate the body and control our emotional reactions.

Step 3: Experiencing the Whole Body ( Sabba-kāya-paṭisaṃvedī)

  • Instruction: “He trains himself, ‘I will breathe in experiencing the whole body’; he trains himself, ‘I will breathe in experiencing the whole body.‘”
  • Buddhadasa’s Guidance: The specific aim of this step is to clearly distinguish the breath-body group and the flesh-body group, and to observe three simultaneous meanings of physical conditioning (saṅkhāra):
    1. The flesh-body as that which is conditioned by the breath.
    2. The breath as the conditioner of the flesh-body (e.g., coarse breath agitates the body; fine breath calms it).
    3. The activity/process of conditioning that continuously occurs between them. The meditator trains to see these three elements (the conditioner, the condition, and the process of conditioning) simultaneously and continuously.

Step 4: Calming the Body-Conditioner ( Passambhayaṃ kāya-saṅkhāraṃ)

  • Instruction: “He trains himself, ‘I will breathe in calming the bodily formation (body-conditioner).‘”
  • Buddhadasa’s Guidance: The breath-body conditions the physical body. To make the breath truly calm and peaceful (establishing the foundation for samadhi), the practice uses five stages of “skillful means” (upāya):
    1. Following the breath: Tracking the flow of breath in and out.
    2. Guarding the breath: Keeping awareness fixed at a specific point (e.g., nose-tip).
    3. Giving rise to a mental image: Creating a visualization (nimitta) at that guarding point.
    4. Manipulating the image: Adjusting the mental images to gain mastery/power over them.
    5. Selecting and contemplating one image: Concentrating deeply on a single image until the breath becomes extremely calm and peaceful.

The Secrets of the Kāya

“Beginning our practice with the kāya (body), we study the breath in a special way. Every kind of breath is noted and analyzed. Long breaths, short breaths, calm breaths, violent breaths, fast breaths, slow breaths—we learn to know them all. We examine the nature, characteristics, and functions of each kind of breath that arises.

We should observe the influence of the different breaths upon the flesh-body. We need to see clearly the great effect that the breath has on the physical body. We observe both sides of this relationship until it becomes clear that the two, the flesh-body and the breath-body, are interconnected and inseparable. See that the breath-body conditions and affects the flesh-body. This is the first step. We make a special study of the breath and come to know the characteristics of all its different forms. In this way, we gain insight into the conditioning effect it has on the flesh-body. This, in turn, will allow us to master the flesh-body by means of regulating the breath.

The purpose of these beginning steps is to know the secrets of the kāya, the body. We know that the breath-body, our breathing, conditions the flesh-body. This important secret helps us to use the breath to gain mastery over the body. We discover that by making the breath calm we can relax the flesh-body. If our breathing is calm, the flesh-body will be likewise. Thus, we can regulate our body indirectly through our breathing. Furthermore, we learn that through calming the breath-body and the flesh-body we can experience happiness, joy, and other benefits.”

Second Tetrad: Contemplation of Feelings (Vedanānupassanā)

The second tetrad shifts focus to mental sensations and feelings (vedanā), exploring how emotions and sensations condition our mental states.

Step 5: Experiencing Rapture ( Pīti-paṭisaṃvedī)

  • Instruction: “He trains himself, ‘I will breathe in experiencing rapture.‘”
  • Buddhadasa’s Guidance: Develop sensitivity to pīti (rapture/joy), the intense, uplifting physical and mental energy that naturally arises when the breath and body are calmed.

Step 6: Experiencing Pleasure ( Sukha-paṭisaṃvedī)

  • Instruction: “He trains himself, ‘I will breathe in experiencing pleasure (happiness).‘”
  • Buddhadasa’s Guidance: Experience the calmer, refined state of sukha (happiness/pleasure) that follows rapture. Observe how this state of ease acts as a form of mental nourishment.

Step 7: Experiencing the Mind-Conditioner ( Citta-saṅkhāra-paṭisaṃvedī)

  • Instruction: “He trains himself, ‘I will breathe in experiencing the mental formation (mind-conditioner).‘”
  • Buddhadasa’s Guidance: The “mind-conditioner” refers to feelings (vedanā) and perceptions (saññā). Observe how feelings of pleasure, pain, and neutral states actively shape and color your thoughts, moods, and mental reactivity.

Step 8: Calming the Mind-Conditioner ( Passambhayaṃ citta-saṅkhāraṃ)

  • Instruction: “He trains himself, ‘I will breathe in calming the mental formation (mind-conditioner).‘”
  • Buddhadasa’s Guidance: Just as calming the breath calms the body, calming the feelings and perceptions calms the mind. Learn to soothe the feelings of rapture and pleasure so that they do not disturb or stimulate the mind, keeping it neutral and stable.

The Secrets of the Vedanā

“There are three main points to learn regarding the vedanā. First, we must learn to know the vedanā themselves, those things that cause feeling in the mind. Second, we should understand how the vedanā condition the citta, the mind-heart. The vedanā stir up thoughts, memories, words, and actions. We need to know this conditioning of the mind. Third, we must discover that we can master the mind by mastering the vedanā, just as we can control the flesh-body by regulating the breath. We master the mind by correctly mastering the feelings that condition it, so that the vedanā condition the mind in only the proper way. We do this by regulating those elements that condition the feelings, which is equivalent to regulating the feelings themselves. These are the three important points to understand about the secrets of the vedanā.

Since the first and second stages of practice both follow the same principle, it is helpful to compare the two. In the stage regarding the body, we learn what conditions the flesh-body and we study it. We analyze that body-conditioner until we know it in great detail and how it conditions the body. Then, by regulating the body-conditioner, we master the body. In this way we make the body calmer and more peaceful. Likewise, that which conditions the mind is feeling. We calm the mind by controlling the vedanā so that they do not condition or stir up the mind; or if they do condition the mind, it is in a desirable way. Thus, the first stage regarding the kāya and the second stage regarding the vedanā follow the same basic principle and are similar in their method of practice.”

Third Tetrad: Contemplation of the Mind (Cittānupassanā)

The third tetrad focuses on observing, adjusting, and consolidating the mind (citta) itself.

Step 9: Experiencing the Mind ( Citta-paṭisaṃvedī)

  • Instruction: “He trains himself, ‘I will breathe in experiencing the mind.‘”
  • Buddhadasa’s Guidance: Turn the awareness inward to observe the current state of the mind: Is it concentrated or distracted? Greedy or free from greed? Lustful or pure? Dull or alert?

Step 10: Gladdening the Mind ( Abhippamodeyyaṃ cittaṃ)

  • Instruction: “He trains himself, ‘I will breathe in gladdening the mind.‘”
  • Buddhadasa’s Guidance: If the mind is dry, sluggish, or dull, learn to consciously uplift, inspire, and gladden it using skillful thoughts, visualizations, or by recalling the joy (pīti) cultivated in the second tetrad.

Step 11: Concentrating the Mind ( Samādahaṃ cittaṃ)

  • Instruction: “He trains himself, ‘I will breathe in concentrating (steadying) the mind.‘”
  • Buddhadasa’s Guidance: Gather and focus the mind on the meditation object (the breath) to establish stability, singleness of purpose (ekaggatā), and deep absorption.

Step 12: Liberating the Mind ( Vimocayaṃ cittaṃ)

  • Instruction: “He trains himself, ‘I will breathe in liberating the mind.‘”
  • Buddhadasa’s Guidance: Release the mind from any subtle attachments, hindrances, or patterns of clinging that are preventing it from entering deeper concentration or insight.

The Secrets of the Mind

“We begin our study of the citta by observing the kinds of thoughts that arise. In what ways are these thoughts improper and in what ways are they correct? Does the mind think along defiled or undefiled lines, good or wicked lines? We observe all the possible types of thought until we can thoroughly understand the citta. In this way we gradually come to understand the true nature (dhamma-jāti) of the mind.

Because of having already trained the kāya and the vedanā, we are able at this stage to direct the mind as we require. The mind can be made to think in different ways, or it can be kept still. We can make the mind satisfied, or even dissatisfied, if we choose. The mind can experience different kinds of happiness and joy. It can be stilled, calmed, and concentrated in different ways and to different degrees. Finally, the mind can be liberated. We can direct our mind to let go of things that it loves or hates, or to which it is attached. The mind is liberated from all those objects. These secrets of the mind must be practiced in stage three of ānāpānasati-bhāvanā.”

Fourth Tetrad: Contemplation of Dhammas (Dhammānupassanā)

The final tetrad utilizes the concentrated mind to develop deep insight (vipassanā) into the true nature of reality, leading directly to liberation.

Step 13: Contemplating Impermanence ( Aniccānupassī)

  • Instruction: “He trains himself, ‘I will breathe in contemplating impermanence.‘”
  • Buddhadasa’s Guidance: Directly observe the rising and falling of the breath, thoughts, and bodily sensations. Realize that all conditioned things are constantly changing, unstable (anicca), unsatisfactory (dukkha), and lacking a permanent self (anattā).

Step 14: Contemplating Fading Away ( Virāgānupassī)

  • Instruction: “He trains himself, ‘I will breathe in contemplating fading away (dispassion).‘”
  • Buddhadasa’s Guidance: Observe how attachment, greed, and clinging fade away (virāga) when the mind ceases to identify with impermanent phenomena.

Step 15: Contemplating Cessation ( Nirodhānupassī)

  • Instruction: “He trains himself, ‘I will breathe in contemplating cessation.‘”
  • Buddhadasa’s Guidance: Witness the complete quenching or cessation (nirodha) of suffering and attachment that occurs when the illusion of self-identity is dissolved.

Step 16: Contemplating Relinquishment ( Paṭinissaggānupassī)

  • Instruction: “He trains himself, ‘I will breathe in contemplating relinquishment.‘”
  • Buddhadasa’s Guidance: Paṭinissagga means “handing back” or “throwing back” everything to nature. The devotee completely relinquishes all ownership of physical and mental phenomena, abandoning all notions of “I,” “me,” and “mine.”

The Secrets of Nature (Tathatā)

“It may seem curious that all truth—aniccā, dukkhā, anattā, suññatā—ends up with tathatā. It may be surprising that the ultimate truth of everything in the universe comes down to nothing but thusness. In Thai, tathatā is translated “just like that.” It is more difficult in English: “just such, only thus, thusness.” It’s hard to believe, isn’t it? All truth boils down to the typical, ordinary words, “That’s the way things are.” When we see thusness, the highest Dhamma, nothing is regarded as good or bad, wrong or right, gain or loss, defeat or victory, merit or sin, happiness or suffering, having or lacking, positive or negative. The highest Dhamma is right here in “merely thus,” for thusness is above and beyond all meanings of positive and negative, above all meanings of optimism and pessimism, beyond all dualities. This is the end. The truth to be known in stage four is the secret of nature that says all things are “only thus, just so.”

Core Practical Insights from Buddhadasa Bhikkhu

1. Passive Observation over Control

Buddhadasa Bhikkhu emphasizes that Ānāpānasati is not a breathing exercise where you manipulate the lungs. Rather, you are a watchman at the gate. The breath must be allowed to flow naturally. The meditator is a passive, mindful observer of the breath’s natural behavior and its conditioning effects on the body and mind.

2. The Interconnection of the Two Bodies

A key theme of the first tetrad is the connection between:

  1. The Breath Body (Kāya-saṅkhāra): The wind and energy moving through the body.
  2. The Flesh Body (Karaja-kāya): The physical flesh, bones, and organs.

Buddhadasa teaches that because the breath body conditions the flesh body, you cannot calm the physical body directly. You must calm the physical body indirectly by relaxing and steadying the breath.

3. The Mind’s Food (Feelings)

In the second tetrad, Buddhadasa describes feelings (vedanā) as the “food” of the mind. They actively shape and condition thoughts and reactions. By learning to observe, master, and calm feelings, the meditator stops the automatic habit loops of greed, aversion, and delusion.

Selected Quotes

Quote

“Of course breathing is happening, but you will see that no matter how hard you look, there is no ‘breather’ to be found anywhere!”

Food vs. Bait

“Let us start with the first material necessity—food. We should eat food that is food. Do not eat food that is ‘bait.’ We should understand the crucial distinction between ‘food’ and ‘bait.’ We eat food for the proper nourishment of life. We eat bait for the sake of deliciousness. Bait makes us unwise and causes us to eat foolishly, just like the bait on the hook that snags foolish fish. We must eat the kinds of food that are genuinely beneficial for the body, and we must eat in moderation. ‘Eating bait’ means eating for the sake of deliciousness and fun. It is also usually expensive. We must stop swallowing bait and learn to eat only food that is proper and wholesome. This is especially important while staying in Dhamma centers.”