MN118 — ānāpānasati - Mindfulness of Breathing
Thus have I heard:
At one time, the Blessed One was residing at Sāvatthī, in the Eastern Park, at the Palace of Migāras Mother, along with a large number of well-known elder disciples, with the Venerable Sāriputta, the Venerable Mahāmoggallāna, the Venerable Mahākassapa, the Venerable Mahākaccāyana, the Venerable Mahākoṭṭhita, the Venerable Mahākappina, the Venerable Mahācunda, the Venerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and with other well-known elder disciples.
At that time, the senior disciples were instructing and guiding new disciples. Some senior disciples instructed and guided ten disciples; some instructed and guided twenty disciples; some instructed and guided thirty disciples; some instructed and guided forty disciples. And these newly ordained disciples, being instructed and advised by the senior disciples, achieved great distinction in the beginning to the end (of their training).
At that time, the Blessed One, on the full-moon day, surrounded by the community of disciples, was sitting in the open air. Then the Blessed One, having surveyed the quiet and silent assembly of disciples, addressed them:
I am engaged, disciples, in this practice;
I am intent on this practice, disciples.
Therefore, disciples, strive with diligence to attain the unattained, to reach the unreached, to realize the unrealized.
Here in Sāvatthī, I will stay through the rainy season, the four-month period.
The disciples from the countryside heard it said, It is said that the Blessed One will stay right there in Sāvatthī for the rainy season, the four-month period. These disciples from the countryside went to Sāvatthī to see the Blessed One. And the senior disciples then further instructed and guided new disciples. Some senior disciples instructed and guided ten disciples; some instructed and guided twenty disciples; some instructed and guided thirty disciples; some instructed and guided forty disciples.
The new disciples, being instructed and guided by the elder disciples, come to know a profound distinction between the beginning and the end.
Now, at that time, the Blessed One, surrounded by a congregation of disciples, was seated in the open air on the full-moon night of the fifteenth day, during the Komudi, the four-month observance.
Then the Blessed One, after surveying the silent, silent assembly of disciples, addressed them:
This assembly, disciples, is without idle chatter; this assembly, disciples, is without idle chatter; it is established in pure substance. Such a sangha of disciples, disciples, and such an assembly:
They are assemblies that are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.
Such a sangha of disciples, disciples, and such an assembly:
In which an offering made, though small, becomes something great; an offering given, though much, becomes something even greater.
Such a sangha of disciples, disciples, and such an assembly:
Such assemblies are rare to be seen in the world.
Such a sangha of disciples, disciples, and such an assembly:
They are such assemblies that people travel from afar just to see them, even if they must go many leagues.
There are, disciples, in this sangha of disciples, arahants, ones with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the highest good, destroyed the fetters of becoming, and are rightly liberated through perfect wisdom.
Even such disciples, disciples, also exist in this sangha.
There are, disciples, in this sangha of disciples, those who with the destruction of the five lower fetters, spontaneously arise, and there attain final Nibbāna, without ever returning from that world.
Even such disciples, disciples, also exist in this sangha.
There are, disciples, in this sangha of disciples, those who with the destruction of three fetters and with the reduction of lust, hatred, and delusion, become once-returners, who, having returned once to this world, will make an end of suffering.
Even such disciples, disciples, also exist in this sangha.
There are, disciples, in this sangha of disciples, those who with the destruction of three fetters, are stream-enterers who are not liable to fall into states of woe, steadfast, with final enlightenment as their destination.
Even such disciples, disciples, also exist in this sangha.
There are, disciples, in this sangha of disciples, those who are devotedly engaged in the development of the four foundations of mindfulness.
Disciples, even such disciples exist within this assembly. There are disciples, Disciples, in this assembly who are devoted to the practice of the four Right Efforts … who engage in developing the four Bases of Spiritual Power … the five Faculties … the five Powers … the seven Factors of Enlightenment … and the Noble Eightfold Path. Disciples, even such disciples exist within this assembly.
There are disciples, Disciples, in this assembly who live devoted to the development of goodwill … compassion … sympathetic joy … equanimity … the contemplation of foulness … and the perception of impermanence. Disciples, even such disciples exist within this assembly.
There are disciples, Disciples, in this assembly who are devoted to the practice of mindfulness of breathing. Mindfulness of breathing, Disciples, when developed and cultivated, is of great fruit and great benefit. When developed and cultivated, it fulfills the Four Foundations of Mindfulness. The Four Foundations of Mindfulness, when developed and cultivated, fulfill the Seven Factors of Enlightenment. The Seven Factors of Enlightenment, when developed and cultivated, fulfill knowing and liberation.
Mindfulness of Breathing
How, Disciples, is mindfulness of breathing developed and cultivated to be of great fruit and great benefit? Herein, Disciples, a disciple, having gone to the forest, to the root of a tree, or to an empty hut, sits down, cross-legged, with his body erect, and establishes mindfulness on itself.
Mindfully, he breathes in; mindfully, he breathes out. Breathing in deeply, he knows I breathe in deeply; or breathing out deeply, he knows I breathe out deeply. Breathing in subtly, he knows I breathe subtly; or breathing out subtly, he knows I breathe out subtly.
He trains himself: I shall breathe in experiencing the whole body; he trains himself: I shall breathe out experiencing the whole body. He trains himself: I shall breathe in calming the bodily formation; he trains himself: I shall breathe out calming the bodily formation.
He trains himself: I shall breathe in experiencing rapture; he trains himself: I shall breathe out experiencing rapture. He trains himself: I shall breathe in experiencing bliss; he trains himself: I shall breathe out experiencing bliss.
I will breathe in experiencing the mental formation, thus he trains himself; I will breathe out experiencing the mental formation, thus he trains himself. I will breathe in calming the mental formation, thus he trains himself; I will breathe out calming the mental formation, thus he trains himself.
I will breathe in experiencing the mind, thus he trains himself; I will breathe out experiencing the mind, thus he trains himself. I will breathe in gladdening the mind, thus he trains himself; I will breathe out gladdening the mind, thus he trains himself. I will breathe in concentrating the mind, thus he trains himself; I will breathe out concentrating the mind, thus he trains himself. I will breathe in liberating the mind, thus he trains himself; I will breathe out liberating the mind, thus he trains himself.
I will breathe in contemplating impermanence, thus he trains himself; I will breathe out contemplating impermanence, thus he trains himself. I will breathe in contemplating dispassion, thus he trains himself; I will breathe out contemplating dispassion, thus he trains himself. I will breathe in contemplating cessation, thus he trains himself; I will breathe out contemplating cessation, thus he trains himself. I will breathe in contemplating relinquishment, thus he trains himself; I will breathe out contemplating relinquishment, thus he trains himself.
Thus developed, disciples, mindfulness of breathing, when frequently practiced, is of great fruit, of great benefit.
The Four Dwellings of Mindfulness
And how, disciples, is mindfulness of breathing developed and made much of, so that it fulfills the four dwellings of mindfulness?
When, disciples, a disciple breathes in deeply, he knows, I breathe in deeply; when he breathes out deeply, he knows, I breathe out deeply. When he breathes in subtly, he knows, I breathe in subtly; when he breathes out subtly, he knows, I breathe out subtly. I will breathe in experiencing the whole body, thus he trains himself; I will breathe out experiencing the whole body, thus he trains himself. I will breathe in calming the bodily formation, thus he trains himself; I will breathe out calming the bodily formation, thus he trains himself.
At that time, disciples, a disciple dwells contemplating the body in the body, ardent, clearly knowing, and mindful, having removed covetousness and displeasure concerning the world. In the body, I say, disciples, there is just this, the in-breathing and out-breathing, which is a body among the bodies.
Therefore, disciples, at that time, a disciple dwells contemplating the body in the body, ardent, clearly knowing, and mindful, having removed covetousness and displeasure concerning the world.
When, disciples, a disciple trains, I will breathe in experiencing rapture, and trains I will breathe out experiencing rapture;
I will breathe in experiencing joy, he trains himself, I will breathe out experiencing joy, he trains himself;
I will breathe in experiencing the mental formation, he trains himself, I will breathe out experiencing the mental formation, he trains himself;
I will breathe in calming the mental formation, he trains himself, I will breathe out calming the mental formation, he trains himself;
At that time, disciples, the disciple dwells as one observing feeling in feelings, ardent, clearly knowing, and mindful, having removed covetousness and displeasure in the world.
I say, disciples, that among feelings, breathing in and breathing out are to be well considered.
Therefore, disciples, the disciple dwells as one observing feeling in feelings at that time, ardent, clearly knowing, and mindful, having removed covetousness and displeasure in the world.
At the time, disciples, the disciple trains himself, I will breathe in experiencing the mind, I will breathe out experiencing the mind;
I will breathe in gladdening the mind, he trains himself, I will breathe out gladdening the mind, he trains himself;
I will breathe in stilling the mind, he trains himself, I will breathe out stilling the mind, he trains himself;
I will breathe in liberating the mind, he trains himself, I will breathe out liberating the mind, he trains himself;
At that time, disciples, the disciple dwells observing the mind in the mind, ardent, clearly knowing, and mindful, having removed covetousness and displeasure in the world.
Disciples, I do not say mindfulness of breathing is for one who is forgetful or lacks clear knowing.
Therefore, disciples, the disciple dwells observing the mind in the mind at that time, ardent, clearly knowing, and mindful, having removed covetousness and displeasure in the world.
At the time, disciples, the disciple trains himself, I will breathe in contemplating impermanence, I will breathe out contemplating impermanence;
I will breathe in contemplating fading away, he trains himself, I will breathe out contemplating fading away, he trains himself;
I will breathe in contemplating cessation, he trains himself, I will breathe out contemplating cessation, he trains himself;
I will breathe in contemplating relinquishment, he trains himself, I will breathe out contemplating relinquishment, he trains himself;
At that time, disciples, the disciple dwells observing phenomena in phenomena, ardent, clearly knowing, and mindful, having removed covetousness and displeasure in the world.
Having seen with wisdom the abandonment of covetousness and displeasure, he abides reflecting wisely.
Therefore, disciples, at that time the disciple dwells contemplating the Dhamma in the Dhammas, ardent, fully aware, mindful, having removed covetousness and grief in regard to the world. Thus developed, disciples, and thus frequently practiced, mindfulness of breathing fulfills the four foundations of mindfulness.
The Seven Factors for enlightenment
How are the four foundations of mindfulness developed and practiced frequently so that they fulfill the seven factors of enlightenment? When a disciple, at that time, dwells contemplating the body in the body, ardent, fully aware, mindful, having removed covetousness and grief in regard to the world, mindfulness is established in him with presence of mind.
When, disciples, mindfulness is established in a disciple with presence of mind, the mindfulness enlightenment factor is aroused in him at that time. He cultivates the mindfulness enlightenment factor, and it reaches the culmination of its development.
While abiding thus, he investigates and examines the Dhamma with wisdom, and approaches the attribute of thorough investigation. When a disciple, dwelling thus, investigates and examines the Dhamma with wisdom and approaches the attribute of thorough investigation, the investigation of states enlightenment factor is aroused in him at that time. He cultivates the investigation of states enlightenment factor, and it reaches the culmination of its development.
As he investigates, examines, and thoroughly scrutinizes the Dhamma with wisdom, energy that is without slack arises. When, disciples, energy without slack arises in a disciple who investigates, examines, and scrutinizes the Dhamma with wisdom, the energy enlightenment factor is aroused in him at that time. He cultivates the energy enlightenment factor, and it reaches the culmination of its development.
For one whose energy is aroused, non-sensual joy arises. When, disciples, non-sensual joy arises in a disciple whose energy is aroused, the joy enlightenment factor is aroused in him at that time. He cultivates the joy enlightenment factor, and it reaches the culmination of its development.
For one with a joyful mind, the body and mind both become tranquil.
At the time, disciples, when a disciples mind is filled with joy, his body relaxes and his mind also becomes calm. At that time, the enlightenment factor of tranquility is present within the disciple, and the disciple develops the enlightenment factor of tranquility, which then reaches full development in him. When the body is relaxed and the disciple is happy, his mind becomes concentrated.
At the time, disciples, when a disciple whose body is relaxed and who is happy, attains concentration of mind, the enlightenment factor of concentration is present within the disciple. He develops the enlightenment factor of concentration, which then reaches full development in him. With such a concentrated mind, he then cultivates equanimity with keen mindfulness.
At the time, disciples, when a disciple who has such a concentrated mind and cultivates equanimity with keen mindfulness, the enlightenment factor of equanimity is present within the disciple. He develops the enlightenment factor of equanimity, which then reaches full development in him.
At that time, disciples, when a disciple is contemplating feelings, mind, and dhammas with ardent effort, clear knowing, and mindfulness, having abandoned covetousness and distress with regard to the world, there arises established and unshaken mindfulness.
At the time, disciples, when unshaken mindfulness is present within a disciple, the enlightenment factor of mindfulness is present within the disciple. He develops the enlightenment factor of mindfulness, which then reaches full development in him. With such established mindfulness, he examines, investigates, and critically reviews that dhamma with wisdom.
At the time, disciples, when a disciple, endowed with such established mindfulness, examines, investigates, and critically reviews that dhamma with wisdom, the enlightenment factor of investigation of states is present within the disciple. He develops the enlightenment factor of investigation of states, which then reaches full development in him. As he examines, investigates, and critically reviews that dhamma with wisdom, energy is aroused in him, unflagging.
At the time, disciples, when a disciple examines, scrutinizes, and reflects upon the teachings with wisdom, energy that is unflagging arises. At that time, the enlightenment factor of energy is aroused in the disciple. At that time, the disciple develops the enlightenment factor of energy; it reaches fulfillment through development.
For one with aroused energy, non-sensual rapture arises. At the time, disciples, when non-sensual rapture arises in a disciple with aroused energy, the enlightenment factor of rapture is aroused at that time in the disciple. At that time, the disciple develops the enlightenment factor of rapture; it reaches fulfillment through development.
For one with a joyful mind, the body also becomes tranquil, and the mind as well becomes tranquil. At the time, disciples, when the body and mind of a joyful disciple become tranquil, the enlightenment factor of tranquility is aroused at that time in the disciple. At that time, the disciple develops the enlightenment factor of tranquility; it reaches fulfillment through development.
For one with a tranquil body, the mind becomes concentrated. At the time, disciples, when for a disciple with a tranquil body, the mind becomes concentrated, the enlightenment factor of concentration is aroused at that time in the disciple. At that time, the disciple develops the enlightenment factor of concentration; it reaches fulfillment through development.
He closely observes an equanimous mind that is well concentrated. At the time, disciples, when a disciple closely observes an equanimous mind that is well concentrated, the enlightenment factor of equanimity is aroused at that time in the disciple. At that time, the disciple develops the enlightenment factor of equanimity; it reaches fulfillment through development.
Thus developed, disciples, the four foundations of mindfulness, when cultivated, fulfill the seven factors of enlightenment.
Knowledge and Liberation
And how, disciples, when developed, do the seven factors of enlightenment, when cultivated, fulfill knowing and liberation?
Here, disciples, a disciple develops the enlightenment factor of mindfulness, based on seclusion, dispassion, cessation, and maturing in relinquishment. He develops the enlightenment factor of investigation of dhammas… [similarly] … develops the enlightenment factor of energy… develops the enlightenment factor of rapture… develops the enlightenment factor of tranquility…
He cultivates the enlightenment factor of concentration… he cultivates the enlightenment factor of equanimity, which is grounded in seclusion, dispassion, and cessation, and matures in letting go. Disciples, when the seven factors of enlightenment are thus developed and continuously practiced, they fulfill true knowing and liberation. Thus spoke the Blessed One. Pleased, the disciples delighted in the words of the Blessed One. The Discourse on Mindfulness of Breathing is concluded.