Then The Tathāgata Guides Him Further…

When, Aggivessana, the Noble Disciple possesses mindfulness and full awareness, then The Tathāgata guides him further: Come, Monk, resort to a secluded resting place: the forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.

He resorts to a secluded resting place: the forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. On returning from his almsround (gathering food), after his meal he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him.

Abandoning craving for the world, he resides with a mind free from craving; he purifies his mind from craving.

Abandoning ill will and hatred, he resides with a mind free from ill will, compassionate for the welfare of all living beings: he purifies his mind from ill will and hatred.

Abandoning complacency, he resides with a mind free from complacency, preceptive of light, mindful, fully aware; he purifies his mind from complacency.

Abandoning restlessness and worry, he resides unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and worry.

Abandoning doubt, he resides having gone beyond doubt, confident about wholesome states; he purifies his mind from doubt.

Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, he resides reflecting on the body as a body, dedicated, fully aware and mindful, having put away craving and grief for the world.

He resides reflecting on feelings as feelings ... mind as mind ... mental objects as mental objects, dedicated, fully aware and mindful, having put away craving and grief for the world.

Then The Tathāgata guides him further: Come, Monk, reside reflecting on the body as a body but do not think thoughts connected with the body; reside reflecting on feelings as feelings but do not think thoughts connected with feelings; reside reflecting on mind as mind but do not think thoughts connected with the mind; reside reflecting on mental objects as mental objects but do not think thoughts connected with mental objects.

With the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind, he enters and resides in the second Jhāna, which is without thinking and pondering, based in concentration, filled with excitement and joy.

(Furthermore The Buddha explained the third Jhāna, the fourth Jhāna, the remembering of past lives, the divine eye (third eye), the destruction of the taints and Enlightenment according to the standard Pāli reference.)

(Reference: MN 125)

In this Teaching from Gotama Buddha, he shares Breathing Mindfulness Meditation and development of The Four Foundations of Mindfulness are training towards the elimination of The Five Hindrances in the mind leading toward attainment of the Jhānas.

No matter where you look in Gotama Buddha’s Teachings, he is always prioritizing and emphasizing the importance of developing and cultivating Breathing Mindfulness Meditation as a primary practice one needs to progress on The Path to Enlightenment.

Without a well develop practice of Breathing Mindfulness Meditation, a Practitioner would have no ability to attain Enlightenment.