Purification of Mind: Anapanasati Practice

Undoubtedly, the Noble Path is not built solely around inner calm. Specifically, this is not enough. Moreover, the doctrine aims deeper.

Indeed, it seeks direct knowledge of what binds the mind. Furthermore, what defiles it. Therefore, what keeps it in the cycle of suffering.

For this reason, three key canonical texts stand together here. Specifically, they support the practice of purification of mind.

In the Iddhipāda Sutta: Bases for Spiritual Powers AN 4.276 states: “For the direct knowledge of passion, one should develop these four things”.

In the Sammā-diṭṭhi Sutta: Right View MN 9. Sāriputta explains how to understand mental defilements. Moreover, their origin. Their cessation. And the Path leading to cessation.

And in the Ānāpānasati Sutta: Mindfulness of Breathing MN 118 reveals how anapanasati leads to the four foundations of mindfulness. Furthermore, to the seven factors of awakening. Finally, to true knowledge and liberation.

Three Supporting Canonical Texts

If one gathers the meaning of these ancient texts together, a coherent picture emerges. Firstly, understand what needs purification. Secondly, develop mental qualities enabling this purification.

Finally, engage in practice. Specifically, practice where understanding becomes lived experience. Thus, theory transforms into direct knowledge.

In this logic, meditation is not merely a way to calm temporarily. Rather, it becomes a method for complete purification of mind. Consequently, the Path to nibbāna appears not as theory.

Indeed, it is a sequential doctrine. Therefore, it enables one to verify these assertions through inner work.

Undoubtedly, the Sutta “Right View” is especially important. Specifically, it does not limit itself to general moral appeals. Moreover, Sāriputta formulates a precise analysis.

Indeed, there are stains of mental defilements. Furthermore, there are causes of their origin. Additionally, causes of their cessation. Finally, the Path leading to cessation.

This is not merely describing a problem. Rather, it is a true map of liberation. Consequently, the noble disciple has right view precisely when understanding all four aspects together.

Three Types of Defilement Stains

At the same time, the problem of defilements is not limited to gross affections. Specifically, the sutta directly mentions three types of stains: the stain of sensual desire.

Moreover, the stain of existence. Furthermore, the stain of ignorance. Therefore, all three require attention in practice.

Additionally, cause-and-effect links are detailed: firstly – the wholesome. Furthermore, ignorance as nourishment for the unwholesome, where mental formations appear.

Then name-and-form→consciousness→six sense spheres→contact→feeling→craving→clinging→becoming→birth→aging and death — this entire mass of suffering.

Here the full depth of canonical doctrine is visible. Specifically, a person is bound not only by passion for pleasures. Moreover, by strong desire to be with one’s “self”, to continue, holding this identity.

Clearly, ignorance makes this whole cycle of life blind and stable. Indeed, because it is closed by this ignorance. In other words, — this is the paradox — people do not know that they do not know.

Therefore, liberation of mind requires not cosmetic correction. Rather, radical cessation of ignorance’s causes — enlightenment. Thus, the formula of MN 9 is especially useful for practice.

Specifically, it shows that the Path does not begin with abstract ideals. Indeed, it begins with clear understanding of factors defiling the mind.

Only after forming right views does one have right: aspirations, speech, actions, effort… Consequently, meditation ceases to be merely a technique for improving wellbeing.

Rather, it becomes a way to eradicate what leaves one in ignorance. Therefore, what keeps one in the whirl of passions.

Meanwhile, merely understanding that passion, ignorance, and craving for existence should cease is, unfortunately, insufficient. Specifically, knowledge and action differ greatly.

Firstly, the mind may agree with these truths. However, it remains captured by passions, habits, and clinging to concepts of “self”.

Secondly, the imagined “self” has very deep roots in consciousness. Moreover, it actively resists new “imposed” order and state of affairs.

Therefore, the Noble Path always joins right views, right aspirations, right actions. Furthermore, including right speech in a unified complex of mind training.

Thus, seeing must mature in right practice. Consequently, anapanasati — mindfulness of breathing — enters the scene here.

Anapanasati in MN 118 is shown as a Path with great fruit and benefit. Specifically, this is not a narrow breathing technique in the modern everyday sense.

Rather, it is a holistic school of mindfulness or right awareness. Indeed, it factually develops the ability to see body as body, feelings as feelings, mind as mind, phenomena as phenomena.

What begins as seemingly “simple” observation of in-breath and out-breath gradually leads to full clarity about changing states of mind. Therefore, such right awareness enables the mind to reach perfect equanimity.

Such a state of mind, in turn, leads to direct knowledge. Finally, to full liberation. Thus, the purpose becomes very precise and unambiguous.

From Observation to Liberation

Specifically, meditation in life is needed not only to “calm down” or relax after a difficult day. Rather, it is needed — primarily — so the mind sees its defilements.

Moreover, so it stops nourishing them. Furthermore, so it allows mental formations of effort to bring them to nothing.

Without this, even stable calm will remain temporary. Indeed, a quickly disappearing (though pleasant) phenomenon of mind.

Mindful observation of breathing creates calm and, as we shall see further, serenity of mind. Therefore, it becomes like a “door” to liberation.

Consequently, anapanasati is important as a living exercise in purification of mind. Indeed, not merely as a form of “mind-body” rest.

The Sutta MN 118 builds this Path remarkably sequentially. Specifically, mindfulness of breathing, when developed and cultivated, leads to perfection of the four foundations of mindfulness.

The four foundations of mindfulness quite quickly and effectively lead to development of the seven factors of awakening. Moreover, the seven factors of awakening, when developed and cultivated, lead to true knowledge and liberation.

In this sequence, nothing is accidental. Indeed, each link relies on the previous one. Furthermore, it prepares the next one. Therefore, the progression is intentional.

From Coarse to Subtle

Importantly, the breathing practice itself contains movement from coarse to subtle. Firstly, the practitioner recognises long in-breath and long out-breath.

Secondly, short in-breath and short out-breath. Then, one moves to sensing the whole body. Afterwards, to calming bodily formation.

Subsequently, one contemplates spiritual rapture, happiness, disappearance of pain, disenchantment with the worldly, fading of passion, cessation of craving, and relinquishment of this very life’s burden.

In the end, mindful breathing becomes not merely an object of concentration. Rather, it becomes the axis of the entire inner purification process. Finally, of genuine liberation.

Precisely here the true meaning of genuine meditation unfolds. Specifically, the mind not only becomes calmer and more confident. Moreover, it becomes soft and pliable.

Consequently, capable of clearly discerning present defilements as obstacles to spiritual growth. Therefore, the mind learns not to seize craving.

Furthermore, not to cling to desire and allure of sensual pleasures. Additionally, it ceases building false views and supporting craving for existence.

At some point, perfect equanimity ripens within it. Indeed, this becomes the genuine foundation of wise liberation.

Thus, the mind creates actual possibility for cessation of defilements’ existence. Therefore, being open and unensnared, it develops “saturated with radiance”.

If one combines AN 4.276, MN 9, and MN 118 into one logical construction as a scientific doctrine, it becomes clear. Specifically, properly organised meditation practice is needed not so much for calm.

Rather, for purification of mind from defilements. Firstly, one understands what exactly defiles the mind. Secondly, one develops four things making direct knowledge of passion possible.

Afterwards, one enters real training of breathing and mindfulness. Consequently, in this training the mind begins not merely to relax, experiencing rapture and happiness.

Rather, to actually purify itself from what binds and ensnares it. Therefore, anapanasati should be understood as a discipline leading to complete cessation of mental defilements.

This set of exercises for the “mind-body” complex helps not only notice passion, but also exhaust it. In other words, destroy its root.

Such practice helps not only first weaken, then completely eliminate ignorance. Moreover, to see all consequences of its influence on the previous period of life (within right awareness).

Anapanasati helps not only attain right concentration. Furthermore, to transform this concentration into liberating wisdom. Indeed, in this lies its genuine value.

In conclusion, one may say thus: the Noble Path is not limited to merely calming the mind. Rather, it leads to right views in understanding defilements’ influence on pain and suffering’s origin.

Moreover, on possibility of their cessation. Furthermore, on the practitioner defining eight steps on the Path to their cessation.

In this connection, it is important to develop four foundations of mindfulness and four bases for spiritual powers. Specifically, for direct knowledge and cessation of passion and craving for existence.

Very importantly, enter the practice of anapanasati, which also leads to seven factors of awakening and final liberation — nibbāna.

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Author: Rā • Updated: 29 April 2026