mn118:1.1So I have heard.Mindfulness of breathing is taught partially in the Satipaṭṭhānasutta (MN10:4.23 = DN22:2.2) and the Kāyagatāsatisutta (MN119:4.1), and fully in the Rāhulovādasutta (MN62:24.1), the Girimānandasutta (AN10.60), and throughout the relevant Saṁyutta (SN54.1 ff.); it is also in the Vinaya (Bhikkhu Parajika 3 verse 9 - ) and in the quasi-Abhidhamma text Paṭisambhidāmagga (Ps 1.3:60.3). It is regarded in the tradition as the method practiced by the Buddha himself, and has remained the most popular and universal meditation to this day, both in Buddhism and generally. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with several well-known senior disciples, such as the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahākappina, Mahācunda, Anuruddha, Revata, Ānanda, and others.The similar list of great disciples is found at Ud 1.5, where the Buddha described them as true brahmins.

mn118:2.1Now at that time the senior mendicants were advising and instructing the junior mendicants.This reminds us that what is recorded in the suttas is not the totality of what was taught. There are several instances where more personal meditation instructions are given (eg. AN9.3), and this must have been ongoing. Some senior mendicants instructed ten mendicants, while some instructed twenty, thirty, or forty. Being instructed by the senior mendicants, the junior mendicants realized a higher distinction than they had before.

mn118:3.1Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting surrounded by a Saṅgha of monks for the invitation to admonish.This was the end of the rains retreat, during which mendicants stayed in one place. To conclude the retreat, the mendicants gather to invite admonition from each other, clearing the air of any conflicts or tensions that might have arisen during the retreat. This is done instead of the regular recitation of the Pātimokkha rules. Discussed in detail at Khandaka 4. Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them:

mn118:4.1“I am satisfied, mendicants, with this practice. My heart is satisfied with this practice. So you should rouse up even more energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. I will wait here in Sāvatthī for the Komudī full moon of the fourth month.”The “fourth month” of the rainy season (vassa), of which the rains retreat (vassāvāsa) is normally the first three. When the retreat is finished, mendicants usually stay in the monastery for a while to complete the kaṭhina (Khandaka 7), repair their robes, and otherwise make preparations for wandering. During this time, it was customary for mendicants who had spent the rains elsewhere to visit Sāvatthī to see the Buddha (Khandaka 4 verse 3 - , Bhikkhu Parajika 4 verse 6 - , Bhikkhu Pacittiya 8 verse 3 - ). This month, which falls between the full moons of October and November, is called Kattikā after the constellation Pleiades. The final day of Kattikā is the full moon of Komudī, named after the white lotuses said to bloom at that time, and after the brilliance of the moon in the clear skies following the rains (see eg. MN79:17.1).

mn118:5.1Mendicants from around the country heard about this, and came down to Sāvatthī to see the Buddha.

mn118:6.1And those senior mendicants instructed the junior mendicants even more. Some senior mendicants instructed ten mendicants, while some instructed twenty, thirty, or forty. Being instructed by the senior mendicants, the junior mendicants realized a higher distinction than they had before.

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mn118:7.1Now, at that time it was the sabbath—the Komudī full moon on the fifteenth day of the fourth month—and the Buddha was sitting in the open surrounded by a Saṅgha of monks. Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them:A similar passage is found at AN4.190.

mn118:8.1“This assembly has no chaff, mendicants, it is free of chaff, pure, and consolidated in the core. Such is this Saṅgha of mendicants, such is this assembly! An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world. Such is this Saṅgha of mendicants, such is this assembly! For an assembly such as this, giving little becomes much, while giving much becomes even more. Such is this Saṅgha of mendicants, such is this assembly! An assembly such as this is rarely seen in the world. Such is this Saṅgha of mendicants, such is this assembly! An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a knapsack.“Knapsack” is puṭosa, where puṭa is “bag” and osa is “food” (Sanskrit avasa). The compound is a dative-dependent tappurisa with reversal of the usual order, yielding the sense “bag for food”.

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mn118:9.1For in this Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. There are such mendicants in this Saṅgha.

mn118:10.1In this Saṅgha there are mendicants who, with the ending of the five lower fetters are reborn spontaneously. They are extinguished there, and are not liable to return from that world. There are such mendicants in this Saṅgha.

mn118:11.1In this Saṅgha there are mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. There are such mendicants in this Saṅgha.

mn118:12.1In this Saṅgha there are mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening. There are such mendicants in this Saṅgha.

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mn118:13.1In this Saṅgha there are mendicants who are committed to developing the four kinds of mindfulness meditation … the four right efforts … the four bases of psychic power … the five faculties … the five powers … the seven awakening factors … the noble eightfold path. There are such mendicants in this Saṅgha.

In this Saṅgha there are mendicants who are committed to developing the meditation on love … compassion … rejoicing … equanimity … ugliness … impermanence. There are such mendicants in this Saṅgha.

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In this Saṅgha there are mendicants who are committed to developing the meditation on mindfulness of breathing.

mn118:15.1Mendicants, when mindfulness of breathing is developed and cultivated it is very fruitful and beneficial.The main contents of the discourse are summarized in these four statements, each of which is expanded in the four sections that follow. Mindfulness of breathing, when developed and cultivated, fulfills the four kinds of mindfulness meditation. The four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.

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mn118:16.1And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

mn118:17.1It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence.The situation here—a mendicant gone to the forest—establishes that this practice takes place in the wider context of the Gradual Training. Indeed, this whole sutta can be understood as an expansion of this phrase, mentioned briefly at DN2:67.1. Just mindful, they breathe in. Mindful, they breathe out.The most fundamental meditation instruction. Notice how the Buddha phrases it: not “concentrate on the breath” as an object, but rather “breathing” as an activity to which one brings mindfulness. The stages of breath meditation are not meant to be done deliberately, but to be observed and understood as the natural process of deepening meditation.

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mn118:18.1Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’In the beginning, the breath is somewhat rough and coarse. The Pali idiom is “long” and “short” breath, but in English we usually say one breathes “heavily” or “lightly”. When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’Over time, the breath becomes more subtle and soft. They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’The “whole body” (sabbakāya) here refers to the breath, marking the fuller and more continuous awareness that arises with tranquility. Some, however, interpret it as the “whole physical body”, broadening awareness to encompass the movement and settling of energies throughout the body. They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’The “physical process” (kāyasaṅkhāra) is the breath itself (SN41.6). This can become so soft as to be imperceptible.

mn118:19.1They practice like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’“Rapture” (pīti) is a joyous emotional response to pleasure, usually a spiritual sense of elevation or uplift in meditation. Normally rapture is said to arise before tranquility as part of the process leading towards absorption (see below, MN118:34.1). In mindfulness of breathing, however, the body typically becomes quite tranquil before rapture arises. They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’The uplifting quality of rapture becomes sublimated to a more subtle, pervasive pleasure or bliss. The meditator refines and stabilizes these positive emotions in their journey towards absorption, which occurs when all necessary factors are fully developed and perfectly balanced in a subtle union. They practice like this: ‘I’ll breathe in experiencing mental processes.’ They practice like this: ‘I’ll breathe out experiencing mental processes.’“Mental processes” are said to be “perception and feeling” (MN44:14.1, SN41.6). The “feelings” include rapture and bliss. “Perception” in meditation includes the “light” (MN128:28.1) or “forms” (MN77:23.14) often experienced by meditators at this point. Later texts call this a nimitta, a “sign” that the mind is becoming subtle and the hindrances quiet as the meditator nears absorption. They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’A paradox of meditation is that the stronger things are, the more subtle they become. In the initial stages of practice, it is common to have overwhelming experiences of rapture, with tears of joy, or dramatic and striking “visions”. Inexperienced meditators often take this to signify a profound realization. With patient mindfulness, however, the feelings and perceptions settle down and become unified, so they are no longer experienced as separate things. Just as the physical breath virtually disappeared, here too the feelings and perceptions can become so subtle as to feel like the simple, normal state of the mind.

mn118:20.1They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’With the stilling of “mental processes”, the mind itself becomes clear, the center of awareness that knows all of this. These four factors focus on the experience of absorption. They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’This applies especially to the first two absorptions. They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’“Immersion” (samādhi) is deep meditative stillness. The word conveys the sense of “gathered”, “collected”, with a secondary sense of “ignited”, “illuminated”. It emphasizes both the stability of the mind as well as the unification of all the mental factors present (see MN44:12.2 and note there) They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’The mind is liberated from hindrances in absorption. This is a state so very refined it is called the “bliss of awakening” (MN139:9.1), albeit temporarily (AN5.149).

mn118:21.1They practice like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’The first twelve steps focused on serenity (samatha), and now the final four steps shift focus to discernment (or “insight”, vipassanā). This exemplifies the most common course of practice, where serenity precedes discernment (AN4.170). Here, impermanence is contemplated in the context of mindfulness of breathing itself. The entire course of practice has seen the physical energies of the breath become subtle and fade, then the mental processes, then the mind itself is transformed. The meditator reflects on these changes and sees not simply that change happens, but how changes happen due to causes. They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’Virāga means both “dispassion” in the sense of letting go desire, and “fading away” in the sense of its gradual disappearance. They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’This refers to the permanent ending of the fetters or underlying tendencies. They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’This is the full renunciation of all worldly desires that occurs with arahantship (“perfection”). These final four stages illustrating the progress of insight can even be mapped on to the four stages of awakening: the stream-enterer sees that “whatever has a beginning also has an end”; for the once-returner, greed and hate are fading away; for the non-returner, greed and hate have ceased; and for the arahant, all defilements are relinquished.

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mn118:22.1Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.

mn118:23.1And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation?

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mn118:24.1Whenever a mendicant knows that they breathe heavily, or lightly, or experiencing the whole body, or stilling physical processes—at that time they’re meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. For I say that the in-breaths and out-breaths are an aspect of the body.The Pali here is kāyesu kāyaññataraṁ, literally, “a body among the bodies”. What it means is that the breath, as one of the four material elements, is a certain aspect of our physical embodiment which is selected here for contemplation, rather than, say, the parts of the body or the postures as we find in the full presentation of satipaṭṭhāna at MN10 or MN119. That’s why at that time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

mn118:25.1Whenever a mendicant practices breathing while experiencing rapture, or experiencing bliss, or experiencing mental processes, or stilling mental processes—at that time they meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. For I say that careful application of mind to the in-breaths and out-breaths is an aspect of feelings.Likewise, the sense here is that the pleasant feelings of breath meditation are part of the full spectrum of feelings contemplated in satipaṭṭhāna, which include painful feelings (MN10:32.1). The meditator “carefully” (sādhukaṁ) focuses on these feelings as they manifest in the breath. The point is that “breath” is not purely a physical phenomenon. The material property of “air” is its most obvious dimension, but we experience breath as a complex that includes emotional and cognitive dimensions. As the physical process becomes subtle, feeling becomes apparent as an aspect of the breath that has always been there, but not clearly perceived. That’s why at that time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

mn118:26.1Whenever a mendicant practices breathing while experiencing the mind, or gladdening the mind, or immersing the mind in samādhi, or freeing the mind—at that time they meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. There is no development of mindfulness of breathing for someone who is unmindful and lacks awareness, I say.Here the manner of explanation is changed, but the sense is not dissimilar. At MN10:34.1 the contemplation of mind includes states of mind characterized by greed, hate, and delusion, which are experienced by one lacking mindfulness and awareness. Mindfulness of breathing, however, focuses on the purified mind states of deep meditation. It is also perhaps noteworthy that the third absorption is said to be characterized by mindfulness and awareness, while the fourth absorption is characterized by equanimity, which is highlighted in the next step. That’s why at that time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.

mn118:27.1Whenever a mendicant practices breathing while observing impermanence, or observing fading away, or observing cessation, or observing letting go—at that time they meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Having seen with wisdom the giving up of covetousness and displeasure, they watch over closely with equanimity.“Covetousness and displeasure” are the defilements relinquished in satipaṭṭhāna itself (MN10:3.1). This passage refers to reviewing or reflective knowledge, looking back over the course of meditation, seeing how the defilements are abandoned, and understanding how this happens according to the “principles” (dhammā) of cause and effect. With understanding comes equanimity, as one is no longer attached. That’s why at that time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

mn118:28.1That’s how mindfulness of breathing, when developed and cultivated, fulfills the four kinds of mindfulness meditation.

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mn118:29.1And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors?The seven awakening factors are included in the fourth satipaṭṭhāna under contemplation of principles (MN10:42.1). There, their primary function is to eliminate the five hindrances, the causal contemplation of which is a prominent feature of suttas on this topic (SN46.2). Thus this expands on the details of the “observation of principles”.

mn118:30.1Whenever a mendicant meditates by observing an aspect of the body, at that time their mindfulness is established and lucid. At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it.The “awakening factor of mindfulness” may, as here, refer to meditation, or else to the recollection of the teachings (SN46.3).

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mn118:31.1As they live mindfully in this way they investigate, explore, and inquire into that principle with wisdom. At such a time, a mendicant has activated the awakening factor of investigation of principles; they develop it and perfect it.Likewise, dhamma can refer as here to the “principles” of cause and effect, or else the “teachings” that are recollected (SN46.3 verse 2 - ).

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mn118:32.1As they investigate principles with wisdom in this way their energy is roused up and unflagging. At such a time, a mendicant has activated the awakening factor of energy; they develop it and perfect it.

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mn118:33.1When they’re energetic, rapture not of the flesh arises. At such a time, a mendicant has activated the awakening factor of rapture; they develop it and perfect it.

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mn118:34.1When the mind is full of rapture, the body and mind become tranquil. At such a time, a mendicant has activated the awakening factor of tranquility; they develop it and perfect it.

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mn118:35.1When the body is tranquil and they feel bliss, the mind becomes immersed in samādhi. At such a time, a mendicant has activated the awakening factor of immersion; they develop it and perfect it.

mn118:36.1They closely watch over that mind immersed in samādhi. At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it.

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mn118:37.1Whenever a mendicant meditates by observing an aspect of feelings … mind … principles, at that time their mindfulness is established and lucid. At such a time, a mendicant has activated the awakening factor of mindfulness … investigation of principles … energy … rapture … tranquility … immersion … equanimity.

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mn118:40.1That’s how the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors.

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mn118:41.1And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?

mn118:42.1It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.The final three terms here are almost identical to the final three stages of mindfulness of breathing: fading away, cessation, and letting go. One of the purposes of this sutta has been to show the deep interconnectedness of all these practices.

mn118:43.1That’s how the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.”

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mn118:43.2That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ — āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca mahākaccāyanena āyasmatā ca mahākoṭṭhikena āyasmatā ca mahākappinena āyasmatā ca mahācundena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ.

2Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti. Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṁsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti. Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṁ pubbenāparaṁ visesaṁ jānanti.

3Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā bhikkhusaṁghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṁghaṁ anuviloketvā bhikkhū āmantesi:

"āraddhosmi, bhikkhave, imāya paṭipadāya; āraddhacittosmi, bhikkhave, imāya paṭipadāya. Tasmātiha, bhikkhave, bhiyyoso mattāya vīriyaṁ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idhevāhaṁ sāvatthiyaṁ komudiṁ cātumāsiniṁ āgamessāmī"ti.

Assosuṁ kho jānapadā bhikkhū: "Bhagavā kira tattheva sāvatthiyaṁ komudiṁ cātumāsiniṁ āgamessatī"ti. Te jānapadā bhikkhū sāvatthiṁ osaranti bhagavantaṁ dassanāya. Te ca kho therā bhikkhū bhiyyoso mattāya nave bhikkhū ovadanti anusāsanti.

Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṁsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti. Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṁ pubbenāparaṁ visesaṁ jānanti.

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4Tena kho pana samayena bhagavā tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:

5"Apalāpāyaṁ, bhikkhave, parisā; nippalāpāyaṁ, bhikkhave, parisā; suddhā sāre patiṭṭhitā. Tathārūpo ayaṁ, bhikkhave, bhikkhusaṁgho; tathārūpā ayaṁ, bhikkhave, parisā yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa. Tathārūpo ayaṁ, bhikkhave, bhikkhusaṁgho; tathārūpā ayaṁ, bhikkhave, parisā yathārūpāya parisāya appaṁ dinnaṁ bahu hoti, bahu dinnaṁ bahutaraṁ. Tathārūpo ayaṁ, bhikkhave, bhikkhusaṁgho; tathārūpā ayaṁ, bhikkhave, parisā yathārūpā parisā dullabhā dassanāya lokassa. Tathārūpo ayaṁ, bhikkhave, bhikkhusaṁgho; tathārūpā ayaṁ, bhikkhave, parisā yathārūpaṁ parisaṁ alaṁ yojanagaṇanāni dassanāya gantuṁ puṭosenāpi.

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6Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṁghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā — evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṁghe.

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṁghe pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā — evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṁghe.

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṁghe tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti — evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṁghe.

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṁghe tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā — evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṁghe.

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7Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe catunnaṁ satipaṭṭhānānaṁ bhāvanānuyogamanuyuttā viharanti — evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe catunnaṁ sammappadhānānaṁ bhāvanānuyogamanuyuttā viharanti … pe … catunnaṁ iddhipādānaṁ … pañcannaṁ indriyānaṁ … pañcannaṁ balānaṁ … sattannaṁ bojjhaṅgānaṁ … ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogamanuyuttā viharanti — evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti … karuṇābhāvanānuyogamanuyuttā viharanti … muditābhāvanānuyogamanuyuttā viharanti … upekkhābhāvanānuyogamanuyuttā viharanti … asubhabhāvanānuyogamanuyuttā viharanti … aniccasaññābhāvanānuyogamanuyuttā viharanti — evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.

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Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti.

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrenti.

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8Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati satova passasati.

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9Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. (1)

10‘Pītipaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṁvedī passasissāmī’ti sikkhati; ‘sukhapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṁvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. (2)

11‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṁvedī passasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati, ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati. (3)

12‘Aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

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13Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. (4)

14Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti?

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Yasmiṁ samaye, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati; kāye kāyānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Kāyesu kāyaññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ — assāsapassāsā. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (1)

15Yasmiṁ samaye, bhikkhave, bhikkhu ‘pītipaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṁvedī passasissāmī’ti sikkhati; ‘sukhapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṁvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati; vedanāsu vedanānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanāññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ — assāsapassāsānaṁ sādhukaṁ manasikāraṁ. Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (2)

16Yasmiṁ samaye, bhikkhave, bhikkhu ‘cittapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṁvedī passasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati, ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati; citte cittānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Nāhaṁ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṁ vadāmi. Tasmātiha, bhikkhave, citte cittānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (3)

17Yasmiṁ samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati; dhammesu dhammānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. So yaṁ taṁ abhijjhādomanassānaṁ pahānaṁ taṁ paññāya disvā sādhukaṁ ajjhupekkhitā hoti. Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (4)

18Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti.

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19Kathaṁ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti?

Yasmiṁ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā. Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (1)

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20So tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati. Yasmiṁ samaye, bhikkhave, bhikkhu tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (2)

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21Tassa taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ. Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (3)

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22Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (4)

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23Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (5)

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24Passaddhakāyassa sukhino cittaṁ samādhiyati. Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (6)

25So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (7)

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26Yasmiṁ samaye, bhikkhave, bhikkhu vedanāsu … pe … citte … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā. Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (1)

27So tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati. Yasmiṁ samaye, bhikkhave, bhikkhu tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (2)

28Tassa taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ. Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (3)

29Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (4)

30Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (5)

31Passaddhakāyassa sukhino cittaṁ samādhiyati. Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (6)

32So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

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Evaṁ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṁ bahulīkatā satta sambojjhaṅge paripūrenti. (7)

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33Kathaṁ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti?

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Dhammavicayasambojjhaṅgaṁ bhāveti … pe … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

Evaṁ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī"ti.

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34Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Ānāpānassatisuttaṁ niṭṭhitaṁ aṭṭhamaṁ.