Using the Breath to Investigate 4 Noble Truths | Guided Buddhist Meditation | Ajahn Dhammasiha | Dhammagiri | Anapanasati Cattari Ariyasaccani

Ajahn Dhammasiha explains how to contemplate the Four Noble Truths ('Cattāri Ariyasaccāni') within the framework of Breath Meditation ('Ānāpāṇasati'):

1. We start by mindfully observing, feeling and experiencing every inbreath and outbreath
2. We allow our mind to gradually settle down, simply being mindful of each and every breath
3. We mindfully observe when Craving ('Taṇhā') arises in our mind
4. We notice that it is this very craving that causes our mind to get pulled away from our meditation object, the breath, and to follow all kinds of thoughts, phantasies, worries, memories, feelings, emotions...
5. We wisely recognize how the mind loses it's calm and peace once it get's pulled away from the breath, and becomes agitated/worried/excited
6. Agitation/Worry/Excitement is a form of 'Dukkha' ('Suffering', 'Disappointing', 'Unsatisfactory')
   • We have now observed in our own immediate experience, here and now, how craving causes disappointment/suffering (= First and Second Noble Truth)

1. We contemplate all these distractive thoughts, phantasies, worries, memories, feelings and emotions as impermanent ('anicca'). Often we can even directly observe them changing and becoming otherwise right here and now
2. As we wisely recognize their impermanent, changing nature, our craving and attachment to them diminishes
3. As craving and attachment become weaker, it's easier to stay attentive to the breath
4. As we stay focussed on the breath, agitation and worry are replaced by joyful tranquillity
5. This is a reduction of suffering, at least some aspects of dukkha have come to a (temporary) end

• We have now observed in our own immediate experience, here and now, how letting go of craving (at least partially) through contemplation of impermanence reduces our suffering (= Third Noble Truth, at least to some extend)

Finally, Ajahn Dhammasiha indicates how all eight path factors of the Middle Way ('Majjimā Paṭipadā') are being activated as we meditate in the way discribed above (= Fourth Noble Truth)

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