old-path-white-clouds-thich-nhat-hanh

Of course, every bhikkhu and bhikkhuni present had been taught the method on the awareness of breathing. But this was the first time
that most of them had an opportunity to hear this teaching directly from the Buddha. This was also the first time the Buddha compiled and
summarized all his previous teachings on the awareness of breathing. Venerable Ananda listened intently, knowing that this sutra would be
an important one to transmit to all the sangha’s centers.
Bhikkhuni Yasodhara, Rahula’s mother, and his sister Bhikkhuni Sundari Nanda were among those assembled. They both had been
ordained several years earlier under the guidance of Bhikkhuni Gotami. They practiced in a monastery north of Kapilavatthu founded by
Bhikkhuni Gotami. Yasodhara had requested to be ordained just six months after her mother-in-law, and after one year of practice she
became one of Bhikkhuni Gotami’s chief assistants.
The bhikkhunis did their best to attend all the retreat seasons in Savatthi in order to receive direct teaching from the Buddha and his
senior disciples. Queen Mallika and Lady Visakha were wholehearted supporters of the nuns. For two years the nuns were given a place in
the Imperial Gardens to stay, but by the third year they had their own nunnery, thanks to the generous patronage of the Queen and Lady
Visakha. Because she was growing old, Bhikkhuni Gotami devoted careful attention to training new leaders among the bhikkhunis, including
Bhikkhunis Yasodhara, Sela, Vimala, Soma, Mutta, and Naduttara. All of them were present that evening in Eastern Park. Venerable
Svasti was introduced to Sister Yasodhara and Sister Sundari Nanda by Venerable Rahula. He was deeply moved to meet them at last.
The Buddha delivered the sutra:
“Bhikkhus and Bhikkhunis, the method of the Full Awareness of Breathing, if developed and practiced continuously, will bring great
rewards and advantages. It will lead to success in practicing the Four Establishments of Mindfulness and the Seven Factors of Awakening,
which will give rise to Understanding and Liberation.
“One practices as follows:
“The first breath: ‘Breathing in a long breath, I know I am breathing in a long breath. Breathing out a long breath, I know I am breathing
out a long breath.’
“The second breath: ‘Breathing in a short breath, I know I am breathing in a short breath. Breathing out a short breath, I know I am
breathing out a short breath.’
“These two breaths enable you to cut through forgetfulness and unnecessary thinking, at the same time giving rise to mindfulness and
enabling you to encounter life in the present moment. Forgetfulness is the absence of mindfulness. Breathing with awareness enables us to
return to ourselves and to life.
“The third breath: ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body.’
“This breath enables you to contemplate the body and be in direct contact with your own body. Awareness of the whole body and
awareness of every part of the body allows you to see the wondrous presence of your body and the process of birth and death unfolding in
your body.
“The fourth breath: ‘I am breathing in and making my whole body calm and at peace. I am breathing out and making my whole body
calm and at peace.’
“This breath helps you realize calmness and peace in the body and arrive at a state in which mind, body, and breath are one harmonious
reality.
“The fifth breath: ‘I am breathing in and feeling joyful. I am breathing out and feeling joyful.’
“The sixth breath: ‘I am breathing in and feeling happy. I am breathing out and feeling happy.’
“With these two breaths, you cross into the domain of feelings. These two breaths create peace and joy that can nourish mind and body.
Thanks to the cessation of dispersion and forgetfulness, you return to yourself, aware of the present moment. Happiness and joy arise
within you.
“You dwell in the wonders of life, able to taste the peace and joy mindfulness brings. Thanks to this encounter with the wonders of life,
you are able to transform neutral feelings into pleasant feelings. These two breaths thus lead to pleasant feelings.
“The seventh breath: ‘I am breathing in and am aware of the activities of the mind in me. I am breathing out and am aware of the activities
of the mind in me.’
“The eighth breath: ‘I am breathing in and making the activities of the mind in me calm and at peace. I am breathing out and making the
activities of the mind in me calm and at peace.’
“These two breaths enable you to look deeply at all the feelings arising within you, whether they are pleasant, unpleasant, or neutral, and
enable you to make those feelings calm and at peace. The ‘activities of the mind’ mean, in this case, the feelings. When you are aware of
your feelings and can see deeply into their roots and nature, you can control them and make them calm and at peace, even though they may