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AnapanasatiFrom Wikipedia, the free encyclopedia

npnasati (Pali; Sanskrit: npnasmti; Chinese: ; Pnyn: nnbnn), meaning 'mindfulness

of breathing' ("sati" means mindfulness; "npna" refers to inhalation and exhalation), is a form of Buddhist

meditation now common to the Tibetan, Zen, Tiantai, and Theravada schools of Buddhism, as well as

western-based mindfulness programs.

According to tradition, Anapanasati was originally taught by the Buddha in several sutras including the

npnasati Sutta.[1] (MN 118) Anapanasati means to feel the sensations caused by the movements of the

breath in the body, as is practiced in the context of mindfulness.

Contents [hide]

1 Origins in Buddhism

2 The practice

2.1 Traditional sources

2.2 Modern sources

2.3 Active breathing, passive breathing2.4 Scientifically demonstrated benefits

3 Stages of npnasati

4 In the Theravada tradition

5 In the Chinese tradition

6 In the Indo-Tibetan tradition

7 Notes

8 See also

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Part of a series on

Buddhism

Outline Buddhism portal

V T E

9 Sources

9.1 Primary sources

9.2 Secondary sources

10 Further reading

11 External links

Origins in Buddhism

Anapanasati is a core meditation practice in Theravada,

Tiantai, and Chn/Zen traditions of Buddhism, as well as a part

of many modern Western mindfulness-based programs. In both

ancient and modern times, anapanasati by itself is likely the

most widely used Buddhist method for contemplating bodily

phenomena.[2]

The Anapanasati Sutta specifically concerns mindfulness ofinhalation and exhalation, as a part of paying attention to one's

body in quietude, and recommends the practice of npnasati

meditation as a means of cultivating the seven factors of

awakening: sati(mindfulness), dhamma vicaya (analysis),

viriya (persistence), which leads topti(rapture), then to

passaddhi(serenity), which in turn leads to samadhi

(concentration) and then to upekkh (equanimity). Finally, the

Buddha taught that, with these factors developed in thisprogression, the practice of npnasati would lead to release

(Pali: nibbna; Sanskrit: nirvana) from suffering (dukkha).

Traditionally, anapanasatihas been used as a basis for developing meditative concentration (samadhi) until

reaching the state and practice of full absorption (jhana). It is the same state reached by the Buddha during

his quest for Enlightenment.[3][clarification needed]

History [show]

Dharmaor concepts [show]

Practices [show]

Nirva [show]

Traditions Canons [show]

Polski
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The practice

Traditional sources

See also:Anapanasati Sutta

A traditional method given by The Buddha in the Satipatthana Sutta is to go into the forest and sit beneath a

tree and then to simply watch the breath, if the breath is long, to notice that the breath is long, if the breath

is short, to notice that the breath is short. [4][5]

While inhaling and exhaling, the meditator practises:

training the mind to be sensitive to one or more of: the entire body, rapture, pleasure, the mind itself, and

mental processes

training the mind to be focused on one or more of: inconstancy, dispassion, cessation, and

relinquishment

steadying, satisfying, or releasing the mind.

A popular non-canonical method used today, loosely based on the Visuddhimagga, follows four stages:

1. repeatedly counting exhalations in cycles of 10

2. repeatedly counting inhalations in cycles of 10

3. focusing on the breath without counting

4. focusing only on the spot where the breath enters and leaves the nostrils (i.e., the nostril and upper

lip area).[6]

Modern sourcesFirst, for the practice to be successful, one should dedicate the practice, and set out the goal of the

meditation session.[7] One may decide to either practice npnasati while seated or whilewalking, or to

alternate seated and walking meditation.[8] Then one may concentrate on the breath going through one's

nose: the pressure in the nostrils on each inhalation, and the feeling of the breath moving along the upper lip

on each exhalation.[8] Other times practitioners are advised to attend to the breath at the tanden, a point

slightly below the navel and beneath the surface of the body.[9] Practitioners may choose to count each
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inhalation, "1, 2, 3,..." and so on, up to 10, and then begin from 1 again. Alternatively people sometimes

count the exhalation, "1, 2, 3,...," on both the inhalation and exhalation.[9] If the count is lost then one

should start again from the beginning.

The type of practice recommended in The Three Pillars of Zen is for one to count "1, 2, 3,..." on the

inhalation for a while, then to eventually switch to counting on the exhalation, then eventually, once one has

more consistent success in keeping track of the count, to begin to pay attention to the breath without

counting. There are practitioners who count the breath all their lives as well.

[10]

Beginning students are oftenadvised to keep a brief daily practice of around 10 or 15 minutes a day. Also, a teacher or guide of some

sort is often considered to be essential in Buddhist practice, as well as the sangha, or community of

Buddhists, for support.

When one becomes distracted from the breath, which happens to both beginning and adept practitioners,

either by a thought or something else, then one simply returns their attention back to the breath. Philippe

Goldin has said that important " learning" occurs at the moment when practitioners turn their attention back

to the object of focus, the breath.[11]

Active breathing, passive breathing

See also: Pranayama

Anapanasati is most commonly practiced with attention centered on the breath, without any effort to change

the breathing.

In the throat singing prevalent amongst the Buddhist monks of Tibet and Mongolia[12] the long and slow

outbreath during chanting is the core of the practice. The sound of the chant also serves to focus the mind

in one-pointed concentration samadhi, while the sense of self dissolves as awareness becomes absorbedinto a realm of pure sound.

In some Japanese Zen meditation, the emphasis is upon maintaining "strength in the abdominal area"[13]

(dantian or "tanden") and slow deep breathing during the long outbreath, again to assist the attainment of a

mental state of one-pointed concentration. There is also a "bamboo method," during which time one inhales

and exhales in punctuated bits, as if running one's hand along the stalk of a bamboo tree. [10]

Pranayama, or Yogic breath control, is very popular in traditional and modern forms of Yoga.
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Scientifically demonstrated benefits

See also: Research on meditation

The practice of focusing one's attention changes the brain in ways to improve that ability over time; the brain

grows in response to meditation.[14] Meditation can be thought of as mental training, similar to learning to

ride a bike or play a piano.

Meditators experienced in focused attention meditation (anapanasati is a type of focused attentionmeditation) showed a decrease in habitual responding a 20-minute Stroop test, which, as suggested by

Davidson and colleagues, may illustrate a lessening of emotionally reactive and automatic responding

behavior.[14] It has been scientifically demonstrated that npnasati slows down the natural aging process

of the brain.[15]

Stages of npnasati

Formally, there are sixteen stages or contemplations of npnasati. These are divided into four tetrads(i.e., sets or groups of four). The first four steps involve focusing the mind on breathing, which is the 'body-

conditioner' (Pali: kya-sankhra). The second tetrad involves focusing on the feelings (vedan), which are

the 'mind-conditioner' (Pali: citta-sankhra). The third tetrad involves focusing on the mind itself (Pali: citta),

and the fourth on 'mental qualities' (Pali: dhamma). (Compare right mindfulness and satipatthana.)

Any npnasati meditation session should progress through the stages in order, beginning at the first,

whether the practitioner has performed all stages in a previous session or not.[citation needed]

Satipahna npnasati Tetrads

1. Contemplation of the body 1. Breathing long

First Tetrad2. Breathing short

3. Experiencing the whole body

4. Tranquillising the bodily activities
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2. Contemplation of feelings 5. Experiencing rapture

Second Tetrad6. Experiencing bliss

7. Experiencing mental activities

8. Tranquillising mental activities

3. Contemplation of the mind 9. Experiencing the mind

Third Tetrad10. Gladdening the mind

11. Centering the mind in samadhi

12. Releasing the mind

4. Contemplation of Dhammas 13. Contemplating impermanence

Fourth Tetrad14. Contemplating fading of lust

15. Contemplating cessation16. Contemplating relinquishment

In the Theravada tradition

According to several teachers in Theravada Buddhism, anapanasati alone will lead to the removal of all one's

defilements (kilesa) and eventually to enlightenment.

Anapanasati can also be practised with other traditional meditation subjects including the four frames of

reference[16] and mett bhvan,[17] as is done in modern Theravadan Buddhism.

In the Chinese tradition
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Buddhacinga, a monk whocame to China and w idelypropagated npnasmtimethods.

,

Northwest India to China and became one of the first translators of

Buddhist scriptures into Chinese. He translated a version of the

npnasmti Stra between 148 CE and 170 CE. This version is a

significantly longer text than what appears in the Ekottara gama, and is

entitled, "The Great npnasmti Stra" (Ch. ) (Taish

Tripiaka 602).

At a later date, Buddhacinga, more commonly known as Fotudeng () (231-349 CE), came from Central Asia to China in 310 CE and

propagated Buddhism widely. He is said to have demonstrated many

spiritual powers, and was able to convert the warlords in this region of

China over to Buddhism.[18] He is well known for teaching methods of

meditation, and especially npnasmti. Fotudeng widely taught

npnasmti through methods of counting breaths, so as to temper to

the breathing, simultaneously focusing the mind into a state of peaceful

meditative concentration.[19] By teaching meditation methods as well as doctrine, Fotudeng popularized

Buddhism quickly. According to Nan Huaijin, "Besides all its theoretical accounts of emptiness and

existence, Buddhism also offered methods for genuine realization of spiritual powers and meditative

concentration that could be relied upon. This is the reason that Buddhism began to develop so vigorously in

China with Fotudeng."[19]

As more monks such as Kumrajva, Dharmanandi, Gautama Saghadeva, and Buddhabhadra came to the

East, translations of meditation texts did as well, which often taught various methods of npnasmti that

were being used in India. These became integrated in various Buddhist traditions, as well as into non-Buddhist traditions such as Daoism.

In the 6th century CE, the Tiantai school was formed, teaching the One Vehicle (Skt. Ekayna), the vehicle

of attaining Buddhahood, as the main principle, and three forms of amatha-vipayan correlated with the

meditative perspectives of emptiness, provisional existence, and the mean, as the method of cultivating

realization.[20] The Tiantai school places emphasis on npnasmti in accordance with the principles of

amatha and vipayan. In China, the Tiantai understanding of meditation has had the reputation of being
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the most systematic and comprehensive of all.[21] The founder of the Tiantai school, ramaaZhiyi, wrote

many commentaries and treatises on meditation. Of these texts, Zhiyi's Concise amatha-vipayan (

Xio Zhgun), his Mah-amatha-vipayan (Mh Zhgun), and his Six Subtle Dharma

Gates (Li Mio Fmn) are the most widely read in China. [21] Zhiyi classifies breathing into four

main categories: panting ( "chun"), unhurried breathing ( "fng"), deep and quiet breathing ( "q"),

and stillness or rest ( "xi"). Zhiyi holds that the first three kinds of breathing are incorrect, while the fourth

is correct, and that the breathing should reach stillness and rest. [22] Venerable Hsuan Hua, who taught

Chn/Zen and Pure Land Buddhism, also taught that the external breathing reaches a state of stillness in

correct meditation:[23]

A practitioner with sufficient skill does not breathe externally. That external breathing has

stopped, but the internal breathing functions. With internal breathing there is no exhalation

through the nose or mouth, but all pores on the body are breathing. A person who is breathing

internally appears to be dead, but actually he has not died. He does not breathe externally,

but the internal breathing has come alive.

In the Indo-Tibetan tradition

In the Tibetan Buddhist lineage, anapanasati is done to calm the mind in order to prepare one for various

other practices.

Two of the most important Mahyna philosophers, Asaga and Vasubandhu, in the rvakabhmichapter

of the Yogcrabhmi-stra and the Abhidharma-koa, respectively, make it clear that they consider

npnasmti a profound practice leading to vipayan (in accordance with the teachings of the Buddha in

the Sutra pitika).[24] However, as scholar Leah Zahler has demonstrated, "the practice traditions related to

Vasubandhu's or Asaga's presentations of breath meditation were probably not transmitted to Tibet." [25]

Asaga correlates the sixteen stages npnasmti with the four smtyupasthnas in the same way that

the npnasmti Sutra does, but because he does not make this explicit the point was lost on later

Tibetan commentators.[26]

As a result, the largest Tibetan lineage, the Geluk, came to view npnasmti as a mere preparatory

practice useful for settling the mind but nothing more. [27] Zahler writes:
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The practice tradition suggested by the Treasury itself--and also by Asaga'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 Asaga presented their respective versions of such a

method, analogous to but different from modern Theravda insight meditation, and that

Gelukpa scholars were unable to reconstruct it in the absence of a practice tradition becauseof 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 Asaga'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 withthe attainment of special insight and that, therefore, the first four stages must be a method for

cultivating special insight.[28]

Zahler continues, "it appears . .that a meditative tradition consisting of analysis based on observation

inductive reasoning within meditationwas 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, Asaga's Grounds ofHearers that appear to describe it."[29]

Stephen Batchelor, who for years was monk in the Gelukpa lineage, experienced this firsthand. He writes,

"such systematic practice of mindfulness was not preserved in the Tibetan traditions. The Gelugpa lamas

know about such methods and can point to long descriptions of mindfulness in their Abhidharma works, but

the living application of the practice has largely been lost. (Only in dzog-chen, with the idea of 'awareness'

[rig pa] do we find something similar.) For many Tibetans the very term 'mindfulness' (satiin Pali, rendered
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in Tibetan by dran pa) has come to be understood almost exclusively as 'memory' or 'recollection.'"[30]

As Batchelor noted, however, in other traditions, particularly the Kagyu and Nyingma, mindfulness based on

npnasmti practice is considered to be quite profound means of calming the mind to prepare it for the

higher practices of Dzogchen and Mahamudra. For the Kagyupa, in the context of mahmudr,

npnasmti is thought to be the ideal way for the meditator to transition into taking the mind itself as the

object of meditation and generating vipayan on that basis. [31] The prominent contemporary

Kagyu/Nyingma master Chogyam Trungpa, echoing the Kagyu Mahmudr view, wrote, "your breathing isthe closest you can come to a picture of your mind. It is the portrait of your mind in some sense. . .The

traditional recommendation in the lineage of meditators that developed in the Kagyu-Nyingma tradition is

based on the idea of mixing mind and breath."[32] The Gelukpa allow that it is possible to take the mind

itself as the object of meditation, however, Zahler reports, the Gelukpa discourage it with "what seems to be

thinly disguised sectarian polemics against the Nyingma Great Completeness [Dzogchen] and Kagyu Great

Seal [mahmudr] meditations."[33]

In the Pacakrama tantric tradition ascribed to (the Vajrayana) Nagarjuna, npnasmti counting breaths is

said to be sufficient to provoke an experience of vipayan (although it occurs in the context of "formaltantric practice of the completion stage in highest yogatantra").[34][35]

Notes

1. ^ In the Pali canon, the instructions for anapanasati are presented as either one tetrad (four instructions) or

four tetrads (16 instructions). The most famous exposition of four tetrads after which Theravada countries

have a national holiday (see uposatha) is theAnapanasati Sutta, found in the Majjhima Nikaya (MN), sutta

number 118 (for instance, see Thanissaro, 2006 ). Other discourses which describe the full four tetrads

can be found in the Samyutta Nikaya'sAnapana-samyutta (Ch. 54), such as SN 54.6 (Thanissaro, 2006a),

SN 54.8 (Thanissaro, 2006b) and SN 54.13 (Thanissaro, 1995a). The one-tetrad exposi tion of anapanasati

is found, for instance, in the Kayagata-sati Sutta (MN 119; Thanissaro, 1997), the Maha-satipatthana Sutta

(DN 22; Thanissaro, 2000) and the Satipatthana Sutta (MN 10; Thaniss aro, 1995b).

2. ^ Anlayo (2006), p. 125.

3. ^"A Sketch of the Buddha's Life" . Access to Insight. Archived from the original on 5 December 2007.

Retrieved 2007-12-03.
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4. ^ Majjhima Nikaya, Sutta No. 118, Section No. 2, translated from the Pali

5. ^Satipatthana Sutta

6. ^ Kamalashila (2004). Meditation: The Buddhist Way of Tranquillity and Insight. Birmingham: Windhorse

Publications; 2r.e. edition. ISBN1-899579-05-2.. Regarding this list's items , the use of counting methods is

not found in the Pali Canon and is attributed to the Buddhaghosa in his Visuddhimagga. According to the

Visuddhimagga, counting (Pali: gaan) is a preliminary technique, sens itizing one to the breath's aris ing

and ceasing, to be abandoned once one has consistent mindful connection (anubandh) with in- and out-

breaths (Vsm VIII, 195-196). Sustainedbreath-counting can be soporific or cause thought proliferation (see,

e.g., Anlayo, 2006, p. 133, n. 68).

7. ^ John Dunne talks on Buddhist phenomenology from the Indo-Tibetan textual point of view at

http://ccare.stanford.edu/node/21

8. ^ ab The Three Pillars of Zen

9. ^ ab "The Three Pillars of Zen" edited byPhilip Kapleau

10. ^ ab "Zen Training: Methods and Philosophy" by Katsuki Sekida

11. ^ Philippe Goldin in Cognitive Neuroscience of Mindfulness Meditation http://www.youtube.com/watch?

v=sf6Q0G1iHBI

12. ^The One Voice Chord13. ^Tanden: Source of Spiritual Strength

14. ^ abhttp://www.ncbi.nlm.nih.gov/pmc/articles/PMC2693206/ Attention regulation and monitoring in

meditation by Antoine Lutz, Heleen A. Slagter, John D. Dunne, and Richard J. Davidson at University of

Wisconsin

15. ^"Long-term meditation fights age-related cognitive decline" at Mempowered!, August 2011

16. ^ In regards to practicing anapanasati in tandem with other frames of reference (satipatthana), Thanissaro

(2000) writes:

At first glance, the four frames of reference for satipatthana practice sound like four different medi tationexercises, but MN 118 [theAnapanasati Sutta] makes clear that they can all center on a s ingle practice:

keeping the breath in m ind. When the mind is with the breath, all four frames of reference are right there.

The difference lies sim ply in the subtlety of one's focus.... [A]s a meditator get more skil led in s taying with

the breath, the practice of satipatthana gives greater sensi tivity in peel ing away ever more subtle layers

of participation in the present moment until nothing is left standing in the way of total release.

17. ^ According to Kamalas hila (2004), one practices anapanasati with mett bhvan in order to prevent

withdrawal from the world and the los s of compassion.
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18. ^ Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. pp. 80-81

19. ^ ab Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. p. 81

20. ^ Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. p. 91

21. ^ ab Luk, Charles. The Secrets of Chinese Meditation. 1964. p. 110

22. ^ Luk, Charles. The Secrets of Chinese Meditation. 1964. p. 125

23. ^ Hsuan Hua. The Chan Handbook. 2004. p. 44

24. ^Study and Practice of Meditation: Tibetan Interpretations of the Concentrations and Formless Absorptions

by Leah Zahler. Snow Lion Publications: 2009 pg 107-108)25. ^Study and Practice of Meditation: Tibetan Interpretations of the Concentrations and Formless Absorptions

by Leah Zahler. Snow Lion Publications: 2009 pg 108)

26. ^ Zahler 119-126

27. ^ Zahler 108

28. ^ Zahler 108, 113

29. ^ Zahler 306

30. ^The Faith to Doubt: Glimpses of Buddhist Uncertainty. by Stephen Batchelor. Parallax Press Berkeley:

1990 pg 8

31. ^ Pointing Out the Great Way: The Stages of Meditation in the Mahamudra tradition by Dan Brown. Wisdom

Publications: 2006 pg 221-34

32. ^The Path is the Goal, in The Collected Works of Chogyam Trungpa, Vol Two. Shambhala Publications.

pgs 49, 51

33. ^ (Zahler 131-2)

34. ^ Pointing Out the Great Way: The Stages of Meditation in the Mahamudra tradition by Dan Brown. Wisdom

Publications: 2006 pg 221

35. ^ A Direct Path to the Buddha Within: Go Lotsawa's Mahamudra Interpretation of the Ratnagotra-Vighaga. by

Klaus-Dieter Mathes, Wisdom Publications 2008 pg 378 [1]

See also

Anapanasati Sutta (Buddhist discourse)

Buddhist meditation

Meditation

Samadhi (mental factor)
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Satipatthana Sutta (Buddhist discourse)

Satipatthana

Vipassana (mental factor)

Sources

Primary sources

Thanissaro Bhikkhu (trans.) (1995a).Ananda Sutta: To Ananda (On Mindfulness of Breathing) (SN

54.13). Retrieved on 2007-05-20 from "Access to Insight" at:

http://www.accesstoinsight.org/tipitaka/sn/sn54/sn54.013.than.html .

Thanissaro Bhikkhu (trans.) (1995b). Satipatthana Sutta: Frames of Reference (MN 10). Retrieved on

2007-05-20 from "Access to Insight" at: http://www.accesstoinsight.org/tipitaka/mn/mn.010.than.html .

Thanissaro Bhikkhu (trans.) (1997). Kayagata-sati Sutta: Mindfulness Immersed in the Body(MN 119).

Retrieved on 2007-05-20 from "Access to Insight" at:

http://www.accesstoinsight.org/tipitaka/mn/mn.119.than.html .Thanissaro Bhikkhu (trans.) (2000). Maha-satipatthana Sutta: The Great Frames of Reference (DN 22).

Retrieved on 2007-05-20 from "Access to Insight: Readings in Theravada Buddhism," at

http://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html .

Thanissaro Bhikkhu (trans.) (2006a).Arittha Sutta: To Arittha (On Mindfulness of Breathing) (SN 54.6).

Retrieved on 2007-05-20 from "Access to Insight" at:

http://www.accesstoinsight.org/tipitaka/sn/sn54/sn54.006.than.html .

Thanissaro Bhikkhu (trans.) (2006b). Dipa Sutta: The Lamp (SN 54.8). Retrieved on 2007-05-20 from"Access to Insight" at: http://www.accesstoinsight.org/tipitaka/sn/sn54/sn54.008.than.html .

Secondary sources

Anlayo (2006). Satipahna: The Direct Path to Realization. Birmingham, England: Windhorse

Publications. ISBN 1-899579-54-0.

Kamalashila (1996; 2004 [2nd ed.]). Meditation: The Buddhist Way of Tranquillity and Insight.

Birmingham: Windhorse Publications. ISBN 1-899579-05-2. Available on-line at
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Wikisource has original textrelated to this article:

Ekottara gama 17.1:npnasmti Stra

http://kamalashila.co.uk/Meditation_Web/index.htm .

Further reading

Mindfulness with Breathing by Buddhadsa Bhikkhu. Wisdom Publications, Boston, 1996. ISBN 0-

86171-111-4.

Breath by Breath by Larry Rosenberg. Shambhala Classics, Boston, 1998. ISBN 1-59030-136-6.

Tranquillity and Insightby Amadeo Sole-Leris. Shambhala, 1986. ISBN 0-87773-385-6.

External links

Majjhima Nikaya 118: npnasati Sutta

Ekottara gama 17.1: The npnasmti Stra

Analysis of the npnasati Sutta

npnasati , a free e-book by Buddhadasa Bhikkhu

npnasati Mindfulness with Breathing: Unveiling the Secrets of Life by Buddhadasa Bhikkhu

npnasati instructions from Ajahn Pasanno of Abhayagiri Buddhist Monastery

npnasati: 35 Talks by Ajahn Pasanno

npnasati instructions from Bhante Vimalaramsi

npnasati: A concise instruction by Pa Auk Sayadaw

Basic Breath Meditation Instructions by Thanissaro Bhikkhu

The Basic Method of Meditation by Ajahn Brahm

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