Those who are aspiring to achieve jhāna (absorption) concentration through ānāpānassati (mindfulness of breathing) as their main meditation object must first understand and learn properly on how to attentively focus on the breath itself. This foundational understanding will lead to the development of uninterrupted attention on the breath that is crucial for the development of a strong, stable, bright, and translucent nimitta (sign). The development of nimitta is deemed mandatory because the object of absorption is the nimitta that arises from the ability to stay consistently without interruption on the breath.
Thus, maintaining uninterrupted attention on the breath through systematic and correct focus leads to the experience of signs/lights (the nimitta). As the sign or nimitta become more stable, they evolve into the primary object for practicing jhāna concentration. Without the systematic and stable development of nimitta, attaining jhāna is not possible.
Three types of nimitta
The nimitta, a significant indicator/sign of one's concentration level, serves as the gateway to profound states of right concentration inherent in the jhānic state. According to insights from the Visuddhimagga and its commentaries, nimitta can be categorised into three types. The initial one is the parikamma-nimitta, representing the perception of the object at the beginning of concentration, also known as the "preparatory image or sign." When the mind reaches a modest level of concentration, an image or sign that is still unstable and unclear, termed the "learning sign" (uggaha-nimitta), appears. When the concentration deepens, this learning sign transitions into the appearance of a completely clear, bright, and stable image known as the "counterpart-sign" (the paṭibhāga-nimitta). The emergence of this third type of nimitta indicates the presence of access (upacāra) concentration, which is the stage preceding full jhanic absorption.
Both the access and absorption concentration stages share the same sign but differ in the intensity of the absorption (jhāna) factors. Moreover, he counterpart sign is considered a more refined and clarified version resulting from heightened awareness and concentration. Understanding these signs aids both the student and teacher understanding the state of concentration and how it develops progressively.
Parikamma-nimitta: Preparatory Sign
Firstly, it is crucial to delineate the systematic approach for preparing to practice ānāpānassati, as this preparatory step involves cultivating the preparatory sign (parikamma-nimitta). At the preparatory stage, the nimitta (sign) is none other than the spot where the breath makes contact (Paṭisamabhidhāmagga Commentary 2.73). Cultivating the preparatory sign essentially means paying attention to the correct "focus spot" for proper ānāpānassati practice. So, what is the correct spot (or nimitta) for ānāpānassati? According to the Visuddhimagga Commentary 1.175, individuals starting their ānāpānassati practice should concentrate on the breath that 'brushes/passes' through or makes contact with the tip of the nostril or the upper lip area. This area (or nimitta) is identified as the only proper spot for ānāpānassati.
A common misunderstanding prevails regarding ānāpāna practice, suggesting that one should attentively follow the in-breath from its starting point at the tip of the nostril or upper lip area, through the heart or chest as the "middle," and finally, to the belly as the "end"; similarly, there is a common misunderstanding that the out-breath should be observed from its start at the belly, through the chest as the middle, and out the nostril as the end. This misconception arises from not correctly comprehending the very profound suttas such as the Mahāsatipaṭṭhāna-sutta and Ānāpānassati-sutta with the help of commentaries and sub-commentaries. Many instructions advocating this approach stem from attempts to practice ānāpāna often without a thorough understanding and study of the commentaries and sub-commentaries that elucidate the Buddha's instructions on ānāpāna meditation in the suttas.
This manner of attending to the breath is explicitly prohibited in the Paṭisambhidhāmagga. (Ps 1.3: Treatise on Ānāpāna):
"(1) When he goes in with mindfulness after the beginning, middle and end of an in-breath, his cognisance becomes distracted internally, and that is an obstruction to concentration.
(2) When he goes out with mindfulness after the beginning, middle and end of an out-breath, his cognisance becomes distracted externally, and that is an obstruction to concentration.
(3) Such behaviour of craving as hope for, and attachment to, in-breath is an obstruction to concentration.
(4) Such behaviour of craving as hope for, and attachment to, out-breath is an obstruction to concentration.
(5) Any longing for out-breath in him, when he is fatigued by [too long or too short] in-breath, is an obstruction to concentration.
(6) Any longing for in-breath in him, when he is fatigued by out-breath, is an obstruction to concentration."
Therefore, those aspiring to excel in ānāpāna practice must be vigilant about avoiding the error of following the breath all the way into the body and from the belly to the outside, as such misguided attention to the breath can result in restlessness.
To further affirm this, the Visuddhimagga also states that:
"..so too, the bhikkhu should not look for the in-breaths and out-breaths anywhere else than the place normally touched by them. And he should take the rope of mindfulness and the goad of understanding, and fixing his mind on the place normally touched by them, he should go on giving his attention to that. For as he gives his attention in this way they reappear after no long time, as the oxen did at the drinking place where they met. So he can secure them with the rope of mindfulness, and yoking them in that same place and prodding them with the goad of understanding, he can keep on applying himself to the meditation subject."
The Paṭisambhidhāmagga Commentary 2.73 further provides clear clarification, explaining that practicing ānāpāna in such manner, i.e. following the breath all the way from the tip of the nostril all the way to the inside of the body and vice versa, cannot lead to the attainment of jhāna concentration. This is because directing attention to the breath in this way does not allow the mind to remain focused on a singular object. In other words, it fails to foster the development of one-pointedness of the mind on a single object. Practicing in such a manner can lead the mind to constantly shift its attention along the path of the breath, rather than maintaining a steadfast focus on the breath at one specific spot (nimitta) – either the tip of the nostril or the upper lip area. The Paṭisambhidhāmagga further states that adverting or investigating the nimitta or the breath unnecessarily can lead to obstruction to concentration as such investigation further leads to restlessness.
Some contemporary instructors have also proposed that the specific location of breath contact doesn't hold significance, most possibly in response to the specific line in the Mahāsatipaṭṭhāna-sutta: "Experiencing the whole body, he breathes in...," etc. Since the complete breath body is not explicitly mentioned, some believe there is room for interpretation. The most common type of interpretation is that as long as the meditator perceives the whole breath, from outside of the body to the inside or vice versa, that is sufficient, or that as long as the whole physical body knows the flowing of the breath, it is correct. However, commentaries on suttas such as Ānāpānasati-sutta in the Majjhima Nikāya also clarify that '...breathing is a body because it is included in the field of touch', and that the 'body' means the 'breath' and not the physical body.
Moreover, the Buddha explained how one should pay attention on the breath with a simile in DN 22: "It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut." This simile illustrates how, much like a carpenter concentrates on a specific point with his chisel while the wooden spindle remains in constant motion, a meditator does the same at the 'ānāpāna spot' as the breath continuously flows past. This concept is also preserved in the 'simile of the saw' found in the Visuddhimagga, Paṭisambhidhāmagga and various commentaries. These commentaries compare it to a carpenter cutting wood, emphasising how the carpenter focuses on where the saw teeth touch the wood rather than following the back-and-forth motion of the saw blade.
Therefore, the only correct way to practice ānāpānassati is to focus on the breath that makes contact, brushes, or passes through the nimitta (the spot around the tip of the nostril and upper lip area). Directing attention to the breath in this manner leads to the proper cultivation of parikamma-nimitta that is important for the development of concentration with ānāpānassati.
Uggaha-nimitta: Learning Sign
One who engages in ānāpānassati with the systematic approach mentioned above, through repeated practice and utmost mindfulness, will observe the attention on the breath growing stronger and sharper. Such a practitioner will achieve the ability to sustain uninterrupted focus on the breath for extended periods. Upon attaining this proficiency, a second type of nimitta (sign) typically emerges around the tip of the nostril, upper lip, or somewhere near the ānāpānassati spot, signaling a deepening of concentration. This nimitta is usually bright, a result of the mind's capability to remain consistently focused on one object—the breath—for extended durations, often around 2 or 3 hours. However, the 'depth' of concentration can still be somewhat weak at this point.
Depending on the fulfilled paramī or the individual's inclinations and characteristics, various uggaha-nimitta (learning signs) may manifest. It is essential to note that not everyone experiences all the learning signs mentioned below, but rather only one. As mentioned in the Visuddhimagga 1.277, the learning sign (uggaha-nimitta) may manifest as a bright:
Cotton wool
Drawn out cotton
Moving air, or a draught
Morning star
Stem of a cotton plant
Sharpened piece of wood
Long rope, or string
Wreath of flowers
Puff of smoke
Stretched out spiders web
Film of cloud
Lotus flower
Chariot wheel
Moon/moon disc
Sun/sun disc
When the meditator encounters the uggaha-nimitta (learning sign), it is crucial not to divert attention to it and attempt to 'absorb' into it in the hope that focusing on the sign/light will lead to a state of absorption. At this stage, the mind can only achieve a weak level of concentration, and the image or sign that emerges is still unsteady and unclear, making it an inappropriate object for absorption. Therefore, a meditator experiencing uggaha-nimitta should persist in focusing solely on the breath to enhance the level of concentration. This will contribute to the stabilisation, brightness, and clarity of the nimitta over time so that the development of the last stage of nimitta can occur.
Paṭibhāga-nimitta: Counterpart Sign
As the meditator persists in paying attention to the breath and deepens their concentration, the uggaha-nimitta (or the lights) grow increasingly intense, brighter, and clearer. At this stage, the nimitta itself attains extreme stability— the meditator no longer experiences the nimitta moving away, shifting from one place to another, or dimming. This state signifies the overcoming of obstacles in ānāpānassati, particularly restlessness and subtleness of the breath and the five spiritual faculties becoming balanced.
With the deepening concentration, previously attained uggaha-nimitta progresses to become a paṭibhāga-nimitta (counterpart sign). The meditator, depending on the individual, may encounter one of the following counterpart signs as mentioned in the Visuddhimagga, characterised by their brightness and clarity:
Cotton wool
Drawn out cotton
Moving air, or a draught
Morning star
Stem of a cotton plant
Sharpened piece of wood
Long rope, or string
Wreath of flowers
Puff of smoke
Stretched out spiders web
Film of cloud
Lotus flower
Chariot wheel
Moon/moon disc
Sun/sun disc
A ruby or gem
A pearl
Notice that the manifestation of most of the uggaha-nimitta and paṭibhāga-nimitta are the same. The only difference is that in the uggaha-nimitta stage the sign can be feeble, unclear, dim, unstable, making it unsuitable to be used as the object for absorption. However, once a meditator has attained the paṭibhāga-nimitta and can consistently sustain the nimitta without interruptions, with exceptional clarity, and is capable of maintaining attention on it for extended periods (2 hours, 3 hours, etc.), they can shift their focus from the breath to the nimitta and sustain uninterrupted attention on it. This can be achieved by balancing the five spiritual faculties, seven enlightenment factors, cultivating the four right efforts and developing the ten qualities required for the attainment of absorption concentration.
To enhance your general understanding, it's valuable to recognise that the diversity in how various meditators experience the nimitta is due to individuals' variations in perception, which is better explained in the Visuddhimagga as follows:
"In fact this resembles an occasion when a number of bhikkhus are sitting together reciting a suttanta. When a bhikkhu asks, ‘What does this sutta appear like to you?’, one says, ‘It appears to me like a great mountain torrent,’ another ‘To me it is like a line of forest trees’, another ‘To me it is like spreading fruit tree giving cool shade’. For the one sutta appears to them differently because of the difference in their perception. Similarly this single meditation subject appears differently because of difference in perception. It is born of perception, its source is perception, it is produced by perception. Therefore it should be understood that when it appears differently it is because of difference in perception.
Access Concentration (Upacāra-samādhi) and Absorption Concentration (Appanā-samādhi)
When a meditator can sustain attention on the paṭibhāga-nimitta (counterpart sign) for extended periods of time without distractions, then the meditator achieves access concentration (upacāra-samādhi). It is very vital to note that access concentration cannot arise without having experienced a stable paṭibhāga-nimitta (counterpart sign), which is contrary to popular understanding that just being able to pay attention to the breath, and experiencing bliss and joy from being able to stay consistently with the breath as access concentration. This phenomenon does not equate to achievement of access concentration but rather it is just a byproduct of the mind being attentive to the meditation object and being wholesome.
One important factor to understand is that although the object of absorption concentration is also the paṭibhāga-nimitta (counterpart sign), merely being able to direct attention and stay with the nimitta consistently does not qualify as absorption (jhānic state). This is because, at the access concentration stage – when the meditator has just achieved the counterpart sign – the five jhāna factors, namely vitakka (direct application), vicāra (sustained application), pīti (bliss), sukha (joy), and ekaggatā (one-pointedness), are not sufficiently strong for the jhānic state to emerge. Therefore, the level of concentration at this stage is termed access concentration and not absorption.
For a meditator to attain absorption concentration (jhāna), it is essential to further acquaint oneself with the nimitta, concentrate on it, and consistently stay with the counterpart sign in all four postures while balancing the five spiritual faculties. This training aims to facilitate the natural and inherent emergence of the five jhāna factors, which signify the attainment of the first jhāna. As concentration deepens and attention on the nimitta stays uninterrupted, the five jhāna factors naturally come into being, leading to the first stage of absorption.
First Jhāna
When the five spiritual faculties are balanced, and concentration on the nimitta deepens, the five jhāna factors intensify, and consequently, the first jhāna arises. The five jhāna factors at the first jhāna stage are:
Direct application (vitakka): directing and placing the mind on the paṭibhāga-nimitta.
Sustained application (vicāra): maintaining the mind on the paṭibhāga-nimitta.
Joy (pīti): experiencing a sense of delight for the paṭibhāga-nimitta.
Bliss (sukha): feeling a state of happiness from focusing on the paṭibhāga-nimitta.
One-pointedness (ekaggatā): undistracted focus on the paṭibhāga-nimitta.
As a next step, to accurately confirm and evaluate whether one has entered the first jhāna or not, it is crucial to practice discerning the presence of jhāna factors. This can be done by observing these five jhāna factors in our mind door (bhavaṅga). There are intricate step-by-step methods for this, which I won't delve into at this moment, but you may explore this post for details. If one can successfully discern these factors, it can be assured that one has achieved the first jhāna. Subsequently, further practices involve the five masteries in jhāna practice: adverting, entering, sustaining through resolution, emerging, and reflection (of jhāna factors). Only after successfully following these steps is the practitioner considered to have mastered and attained the first jhāna. For the sake of adhering to the title of this post, only first jhāna practice will be discussed here.
Useful Tips for Beginners
Focus exclusively on the breath that makes contact with or passes through the tip of the nostril and upper lip area.
For beginners, it's acceptable to initially recognise either the in-breath or out-breath only. Begin with the more noticeable breath, and with consistent practice, you'll gradually observe both the in- and out-breath.
If the mind starts to wander, bring your focus back solely to the point where the breath makes contact.
Avoid intentionally investigating whether your breath is long, short, cold, hot, subtle, or gross, including its starting and ending point. These aspects will naturally become apparent in your innate wisdom as your mindfulness on the breath strengthens.
As mindfulness on the breath deepens, you may notice the breath becoming more subtle. If this happens, avoid worrying and panicking, refrain from chasing after the breath or putting imbalanced effort by 'holding onto' the breath. Instead, relax and patiently wait around the tip of the nostril and upper lip area; you will naturally pick up the subtle sensations again.
If you happen to notice 'lights' in various places (e.g., near the ears, eyes, forehead, out in front of the nose), do not divert your attention to them. Stay consistently focused on the in- and out-breath.
Refrain from anticipating or waiting for nimitta, lights or any other experiences to arise during meditation sessions. Avoid imposing any expectations on your practice. Approaching meditation with such expectations can negatively impact your sessions. Remember that expectations can hinder the tranquility and contentment you aim to cultivate during meditation.
Finally, keep things simple: know the breath and only the breath.
Always consult with your meditation teacher to ascertain your progress in the practice. Avoid concentrating on lights, signs or nimitta without the guidance of a teacher, as deeply ingrained incorrect meditation techniques can be challenging to rectify.
If you encounter any challenges or have concerns regarding your ānāpānassati practice, feel free to reach out to me, and I'll be more than happy to assist you.
May you realise the Four Noble Truths in this lifetime.
*please be aware that the page and volume numbers referencing the commentaries are for Burmese versions of the commentary books.