Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta‘s mansion::name of a monastery outside Sāvatthī, built by Visākhā; lit. Migāra’s Mother‘s Hall [migāramātupāsāda]| together with a large gathering of well-known elder disciples—namely, the Venerable Sāriputta, the Venerable Mahāmoggallāna, the Venerable Mahākassapa, the Venerable Mahākaccāyana, the Venerable Mahākoṭṭhika, the Venerable Mahākappina, the Venerable Mahācunda, the Venerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and many other distinguished elder disciples.
Now on that occasion elder bhikkhus were teaching and instructing new bhikkhus; some elder bhikkhus were teaching and instructing ten bhikkhus, some elder bhikkhus were teaching and instructing twenty, thirty, or even forty bhikkhus. And the new bhikkhus, having been taught and instructed by the elder bhikkhus, were attaining successive stages of |noble distinction::attainment of a superior state on the noble path, such as stream-entry or higher [uḷāra + visesa]|.
On that occasion — the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| day of the fifteenth, on the full-moon night of the |Pavāraṇā ceremony::invitation ceremony at the end of the rains retreat [pavāraṇā]| — the Blessed One was seated in the open air, surrounded by the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. Then, surveying the silent Saṅgha of bhikkhus, he addressed them thus:
“Bhikkhus, I am accomplished by this way of practice; my mind is firmly settled by this way of practice. Therefore, bhikkhus, arouse your energy even further, for the accomplishment of what has not yet been accomplished, for the attainment of what has not yet been attained, for the |personal realization::intimate experience [sacchikiriyā]| of what has not yet been personally realized. I shall remain here at Sāvatthi until the |Komudī full moon of the fourth month::the full moon of the Komudī season (October–November), marking the ceremonial end of the rains retreat at the Cātumāsini festival; lit. related to water lilies [komudī + cātumāsinī]|.
The bhikkhus from the countryside heard: “The Blessed One will remain there at Sāvatthi until the Komudī full moon of the fourth month.” And the bhikkhus of the countryside left in due course for Sāvatthi to see the Blessed One.
And those elder bhikkhus, taught and instructed new bhikkhus to an even greater extent. Some elder bhikkhus taught and instructed ten bhikkhus, some elder bhikkhus taught and instructed twenty, some thirty, and some even forty bhikkhus. And those new bhikkhus, being taught and instructed by the elder bhikkhus, attained successive stages of noble distinction.
On that occasion — the Uposatha day of the fifteenth, on the full-moon night of the Komudī full moon of the fourth month — the Blessed One was seated in the open air, surrounded by the Saṅgha of bhikkhus. Then, surveying the silent Saṅgha of bhikkhus, he addressed them thus:
“Bhikkhus, this assembly is |free from chaff::without waste material [apalāpa]|; this assembly is free of idle chatter; it is firmly grounded in pure |essence::core, the heartwood [sāra]|. Such is this Saṅgha of bhikkhus; such is this assembly, that it is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverent salutation with joined palms, an unsurpassed field of merit for the world. Such is this Saṅgha of bhikkhus; such is this assembly, that even a small gift given to it becomes abundant, and a large gift becomes even greater. Such is this Saṅgha of bhikkhus; such is this assembly, that it is rare to encounter in the world. Such is this Saṅgha of bhikkhus; such is this assembly, that it is worth journeying long distances, even carrying one’s provisions in a bag, to behold it.
In this Saṅgha of bhikkhus, there are bhikkhus who are arahants |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who have lived the spiritual life, done what had to be done, laid down the burden, achieved the ultimate goal, severed the fetters of existence, and are fully liberated through right |wisdom::complete comprehension through perfect insight into the nature of things| — such bhikkhus are found in this Saṅgha of bhikkhus.
In this Saṅgha of bhikkhus, there are bhikkhus who, through the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the |five lower fetters::the five lower fetters are 1] personal existence, 2] doubt, perplexity, or indecisiveness, and 3] adherence to rules and observances as a means of liberation, 4] sensual desire and 5] ill will. [pañca + orambhāgiya + saṃyojana]|, are |spontaneously reborn::reborn directly without intermediate birth in the Pure Abodes [opapātika]|, where they attain final |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| without returning to this world — such bhikkhus are found in this Saṅgha of bhikkhus.
In this Saṅgha of bhikkhus, there are bhikkhus who, with the complete exhaustion of three fetters and with the weakening of |passion, aversion, and illusion::craving, hatred, and confusion [rāgadosamoha]|, are |once-returners::the second stage of awakening where one has completely exhausted the fetters of 1] personal existence, 2] doubt, perplexity, or indecisiveness, and 3] adherence to rules and observances as a means of liberation, and made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]| — returning once to this world to make an end of suffering — such bhikkhus are found in this Saṅgha of bhikkhus.
In this Saṅgha of bhikkhus, there are bhikkhus who, through the complete exhaustion of the |three fetters::the three fetters are 1] personal existence, 2] doubt, perplexity, or indecisiveness, and 3] adherence to rules and observances as a means of liberation [tiṇṇa + saṃyojana]|, are |stream-enterers::the first stage of awakening where one has completely exhausted the three fetters, ensuring irreversible progress towards full awakening without falling into states of misery [sotāpanna]| — such bhikkhus are found in this Saṅgha of bhikkhus.
In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [catu + satipaṭṭhāna]| — such bhikkhus are found in this Sangha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four right efforts::the application of correct effort to prevent unwholesome states, abandon arisen unwholesome states, generate wholesome states, and maintain arisen wholesome states [catu + sammappadhāna]|, the |four bases of spiritual power::bases for the causal strength of aspiration, determination, purification of mind, and investigation; basis for success [catu + iddhipādā]|, the |five faculties::the mental faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + indriya]|, the |five powers::the strengthened and unshakable cultivation of the five faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + bala]|, the |seven factors of awakening::mindfulness, investigation of mental qualities, energy, joy, tranquility, collectedness, and equanimity [satta + bojjhaṅga]|, and the |Noble Eightfold Path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [ariya + aṭṭhaṅgika + magga]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of |loving-kindness::goodwill, friendliness, benevolence [mettā]|, to the cultivation of |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, to the cultivation of |sympathetic joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, to the cultivation of |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, to the cultivation of the perception of |unattractiveness::disagreeable, not aesthetically pleasing [asubha]|, to the cultivation of the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of mindfulness while breathing in and out — such bhikkhus are found in this Saṅgha of bhikkhus.
Mindfulness while Breathing In and Out
|Mindfulness while breathing in and out::mindfulness during inhalation and exhalation [ānāpānassati]|, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit. Mindfulness while breathing in and out, bhikkhus, when cultivated and frequently practiced, leads to the fulfillment of the four establishments of mindfulness. The four establishments of mindfulness when cultivated and frequently practiced lead to the fulfillment of the seven factors of awakening. The seven factors of awakening when cultivated and frequently practiced lead to the fulfillment of |true knowledge::wisdom, the direct realization of truth [vijjā]| and |liberation::release, deliverance, freedom, emancipation [vimutti]|.
And how, bhikkhus, is mindfulness while breathing in and out cultivated and frequently practiced so that it is of great fruit and great benefit?
Here, bhikkhus, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty dwelling, sits down, folding his legs crosswise, setting his body upright, establishing mindfulness as first priority. Ever mindful, he breathes in; ever mindful, he breathes out.
1) Breathing in long, he understands: “I am breathing in long”; breathing out long, he understands: “I am breathing out long.”
2) Breathing in short, he understands: “I am breathing in short”; breathing out short, he understands: “I am breathing out short.”
3) He trains himself: “While breathing in, I shall |experience the whole body::be conscious of the whole body, be sensitive to the whole process [sabbakāyapaṭisaṃvedī]|”; he trains himself: “While breathing out, I shall experience the whole body.”
4) He trains himself: “While breathing in, I shall |settle::calm, still [passambhayanta]| the |breathing process::(comm) in and out breathing [kāyasaṅkhāra]|”; he trains himself: “While breathing out, I shall settle the breathing process.”
5) He trains himself: “While breathing in, I shall |experience joy::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pītipaṭisaṃvedī]|”; he trains himself: “While breathing out, I shall experience joy.”
6) He trains himself: “While breathing in, I shall |experience ease::contentment, happiness, pleasant abiding [sukhapaṭisaṃvedī]|”; he trains himself: “While breathing out, I shall experience ease.”
7) He trains himself: “While breathing in, I shall |experience mental activity::observe thought formation, be sensitive to the mental processes; (comm) conscious of feeling and perception [cittasaṅkhārapaṭisaṃvedī]|”; he trains himself: “While breathing out, I shall experience mental activity.”
8) He trains himself: “While breathing in, I shall settle the mental activity”; he trains himself: “While breathing out, I shall settle the mental activity.”
9) He trains himself: “While breathing in, I shall |experience the mind::be conscious of the psyche, be sensitive to the mind [cittapaṭisaṃvedī]|”; he trains himself: “While breathing out, I shall experience the mind.”
10) He trains himself: “While breathing in, I shall gladden the mind”; he trains himself: “While breathing out, I shall gladden the mind.”
11) He trains himself: “While breathing in, I shall |stabilize::compose, collect [samādaha]| the mind”; he trains himself: “While breathing out, I shall stabilize the mind.”
12) He trains himself: “While breathing in, I shall |disengage::detach, release [vimocayanta]| the mind”; he trains himself: “While breathing out, I shall disengage the mind.”
13) He trains himself: “While breathing in, I shall |watch instability::observe impermanence [aniccānupassī]|”; he trains himself: “While breathing out, I shall watch instability.”
14) He trains himself: “While breathing in, I shall |watch fading of desire::observe dispassion [virāgānupassī]|”; he trains himself: “While breathing out, I shall watch fading of desire.”
15) He trains himself: “While breathing in, I shall |watch cessation::observe the natural ending of phenomena [nirodhānupassī]|””; he trains himself: “While breathing out, I shall watch ending.”
16) He trains himself: “While breathing in, I shall |watch relinquishment::observe letting go of craving, attachment, identification with processes [paṭinissagganupassī]|”; he trains himself: “While breathing out, I shall watch relinquishment.”
Bhikkhus, mindfulness while breathing in and out when cultivated and frequently practiced in this way, is of great fruit and great benefit.
Fulfillment of the Four Establishments of Mindfulness
And how, bhikkhus, is mindfulness while breathing in and out cultivated and frequently practiced so that it fulfills the four establishments of mindfulness?
Bhikkhus, on whatever occasion a bhikkhu, breathing in long, understands: “I am breathing in long,” or breathing out long, understands: “I am breathing out long”; breathing in short, understands: “I am breathing in short,” or breathing out short, understands: “I am breathing out short”; trains thus: “While breathing in, I shall experience the whole body,” and “while breathing out, I shall experience the whole body”; trains thus: “While breathing in, I shall settle the breathing process,” and “while breathing out, I shall settle the breathing process” — on that occasion, the bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, mindful, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. I say that this is a certain body among the bodies, namely, breathing in and out. Therefore, bhikkhus, on that occasion, the bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world.
Bhikkhus, on whatever occasion a bhikkhu trains thus: “While breathing in, I shall experience joy,” and “while breathing out, I shall experience joy”; trains thus: “While breathing in, I shall experience ease,” and “while breathing out, I shall experience ease”; trains thus: “While breathing in, I shall experience mental activity,” and “while breathing out, I shall experience mental activity”; trains thus: “While breathing in, I shall settle the mental activity,” and “while breathing out, I shall settle the mental activity” — on that occasion, the bhikkhu dwells observing |felt experiences::pleasant, neutral, or painful sensation, feeling, felt on contact through eye, ear, nose, tongue, body, mind [vedanā]| in and of themselves, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world. I say that this is a certain felt experience among the felt experiences, namely, giving close attention to breathing in and out. Therefore, bhikkhus, on that occasion, the bhikkhu dwells observing felt experiences in and of themselves, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world.
Bhikkhus, on whatever occasion a bhikkhu trains thus: “While breathing in, I shall experience the mind,” and “while breathing out, I shall experience the mind”; trains thus: “While breathing in, I shall gladden the mind,” and “while breathing out, I shall gladden the mind”; trains thus: “While breathing in, I shall stabilize the mind,” and “while breathing out, I shall stabilize the mind”; trains thus: “While breathing in, I shall disengage the mind,” and “while breathing out, I shall disengage the mind” — on that occasion, the bhikkhu dwells observing the mind in and of itself, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world. Bhikkhus, I do not say that there is the cultivation of mindfulness while breathing in and out for one who is |muddle-minded::forgetful, not mindful [muṭṭhassatī]| and |lacking clear awareness::inattentive [asampajāna]|. Therefore, bhikkhus, on that occasion, the bhikkhu dwells observing the mind in and of itself, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world.
Bhikkhus, on whatever occasion a bhikkhu trains thus: “While breathing in, I shall watch instability,” and “while breathing out, I shall watch instability”; trains thus: “While breathing in, I shall watch the fading of desire,” and “while breathing out, I shall watch the fading of desire”; trains thus: “While breathing in, I shall watch cessation,” and “While breathing out, I shall watch cessation”; trains thus: “While breathing in, I shall watch relinquishment,” and “while breathing out, I shall watch relinquishment” — on that occasion, the bhikkhu dwells observing |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world. Having seen with wisdom the abandoning of craving and distress, he closely looks on with equanimity. Therefore, bhikkhus, on that occasion, the bhikkhu dwells observing mental qualities in and of themselves, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world.
Bhikkhus, mindfulness while breathing in and out when cultivated and frequently practiced in this way fulfills the four establishments of mindfulness.
Fulfillment of the Seven Factors of Awakening
And how, bhikkhus, do the four establishments of mindfulness, cultivated and frequently practiced, fulfill the seven factors of awakening?
Bhikkhus, on whatever occasion a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world, on that occasion his mindfulness is established and |unmuddled::without confusion [asammuṭṭha]|. Bhikkhus, when a bhikkhu’s mindfulness is established and unmuddled, on that occasion the |awakening factor of mindfulness::the quality of mindfulness leading to full awakening, remembering as a factor of enlightenment; first of the seven awakening factors [satisambojjhaṅga]| is aroused in him. He cultivates the awakening factor of mindfulness, and by cultivation the awakening factor of mindfulness comes to fulfillment in him.
Dwelling thus mindful, he investigates and examines that state with wisdom and undertakes a full inquiry into it. On whatever occasion, dwelling thus mindful, a bhikkhu investigates and examines that state with wisdom and undertakes a full inquiry into it — on that occasion the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analysing the teaching as an factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]| is aroused in him. He cultivates the awakening factor of investigation of states, and by cultivation it comes to fulfillment in him.
As he investigates, examines, and undertakes full inquiry into that state with wisdom, unflagging energy is aroused in him. Bhikkhus, on whatever occasion a bhikkhu, investigating, examining, and undertaking full inquiry into that state with wisdom, arouses unflagging energy — on that occasion the |awakening factor of energy::the quality of unrelenting effort, the sustaining power of persistence as a factor of enlightenment; third of the seven awakening factors [vīriyasambojjhaṅga]| is aroused in him. He cultivates the awakening factor of energy, and by cultivation it comes to fulfillment in him.
In one who has aroused energy, joy that is |free from worldly ties::free from sensual engagement, spiritual [nirāmisa]| arises. Bhikkhus, on whatever occasion joy that is free from worldly ties arises in a bhikkhu who has aroused energy — on that occasion the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]| is aroused in him. He cultivates the awakening factor of joy, and by cultivation it comes to fulfillment in him.
In one who is uplifted with joy, the body becomes tranquil and the mind becomes tranquil. Bhikkhus, on whatever occasion the body and mind of a bhikkhu who is uplifted with joy become tranquil — on that occasion the |awakening factor of tranquility::the quality of inner stillness, bodily and mental calm, as a factor of enlightenment; fifth of the seven awakening factors [passaddhisambojjhaṅga]| is aroused in him. He cultivates the awakening factor of tranquility, and by cultivation it comes to fulfillment in him.
In one whose body is tranquil and at ease, the mind becomes |collected::composed, stable [samādhiyati]|. Bhikkhus, on whatever occasion the mind of a bhikkhu whose body is tranquil and at ease becomes collected — on that occasion the |awakening factor of collectedness::the quality of unification, stability, and deep focus of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]| is aroused in him. He cultivates the awakening factor of collectedness, and by cultivation it comes to fulfillment in him.
Having thus collected the mind, he thoroughly observes it with equanimity. Bhikkhus, on whatever occasion a bhikkhu, having thus collected the mind, thoroughly observes it with equanimity — on that occasion the |awakening factor of equanimity::the quality of balanced observation, non-reactivity, and mental equipoise as a factor of enlightenment; seventh of the seven awakening factors [upekkhāsambojjhaṅga]| is aroused in him. He cultivates the awakening factor of equanimity, and by cultivation it comes to fulfillment in him.
Bhikkhus, on whatever occasion a bhikkhu dwells observing felt experiences in and ofthemselves, or the mind in and of itself, or mental qualities in and of themselves, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world, on that occasion his mindfulness is established and unmuddled. Bhikkhus, when a bhikkhu’s mindfulness is established and unmuddled, on that occasion the awakening factor of mindfulness is aroused in him. He cultivates the awakening factor of mindfulness, and by cultivation the awakening factor of mindfulness comes to fulfillment in him ... awakening factor of investigation of states ... awakening factor of energy ... awakening factor of joy ... awakening factor of tranquility ... awakening factor of collectedness ... Having thus collected the mind, he thoroughly observes it with equanimity. Bhikkhus, on whatever occasion a bhikkhu, having thus collected the mind, thoroughly observes it with equanimity — on that occasion the awakening factor of equanimity is aroused in him. He cultivates the awakening factor of equanimity, and by cultivation it comes to fulfillment in him.
Bhikkhus, that is how the four establishments of mindfulness, cultivated and frequently practiced, fulfill the seven factors of awakening.
Fulfillment of True Knowledge and Liberation
And how, bhikkhus, do the seven factors of awakening, when cultivated and frequently practiced, fulfill true knowledge and liberation?
Here, bhikkhus, a bhikkhu cultivates the awakening factor of mindfulness, which is |supported by seclusion::dependent on detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, and |culminates in complete relinquishment::ripens in release, culminating in letting go [vossaggapariṇāmī]|. He cultivates the awakening factor of investigation of states ... awakening factor of energy ... awakening factor of joy ... awakening factor of tranquility ... awakening factor of collectedness ... awakening factor of equanimity, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment.
Bhikkhus, that is how the seven factors of awakening, when cultivated and frequently practiced, fulfill true knowledge and liberation.
The Blessed One said this. Those bhikkhus were satisfied and rejoiced in the Blessed One’s words.