Sāvatthinidānaṁ.
At Sāvatthi.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then the venerable Ānanda approached the Blessed One; having approached, after paying respects to the Blessed One, he sat down at one side. Sitting at one side, the venerable Ānanda said to the Blessed One:
“atthi nu kho, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?
“Is there, venerable sir, one quality developed and frequently practiced that fulfills four qualities, the four qualities developed and frequently practiced fulfill seven qualities, the seven qualities developed and frequently practiced fulfill two qualities?”
“Atthi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.
“There is, Ānanda, one quality developed and frequently practiced that fulfills four qualities, the four qualities developed and frequently practiced fulfill seven qualities, the seven qualities developed and frequently practiced fulfill two qualities.”
“Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?
“And what, venerable sir, is the one quality developed and frequently practiced that fulfills four qualities, the four qualities developed and frequently practiced fulfill seven qualities, the seven qualities developed and frequently practiced fulfill two qualities?”
“Ānāpānassatisamādhi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrenti.
“Ānanda, mindfulness of breathing when developed and frequently practiced fulfills the four establishments of mindfulness, the four establishments of mindfulness when developed and cultivated fulfill the seven factors of awakening, the seven factors of awakening when developed and cultivated, bring clear knowing and release to completion.
Kathaṁ bhāvito, ānanda, ānāpānassatisamādhi kathaṁ bahulīkato cattāro satipaṭṭhāne paripūreti? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti …pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.
How is mindfulness of breathing developed, Ānanda, how is it frequently practiced to fulfill the four establishments of mindfulness? Here, Ānanda, a bhikkhu, gone to the forest or to the foot of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and establishes mindfulness as first priority. Mindful he breathes in, mindful he breathes out.
Yasmiṁ samaye, ānanda, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; rassaṁ vā …pe… ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati— kāye kāyānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Taṁ kissa hetu? Kāyaññatarāhaṁ, ānanda, etaṁ vadāmi, yadidaṁ—assāsapassāsaṁ. Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
“When, Ānanda, a bhikkhu, breathing in long, |discerns::distinguishes, understands, knows clearly [pajānāti]| ‘I breathe in long’, and breathing out long, discerns ‘I breathe out long’; breathing in short, discerns ‘I breathe in short’, and breathing out short, discerns ‘I breathe out short’; he trains in breathing in while |experiencing the whole body::be conscious of the whole body, be sensitive to the whole process [sabbakāyapaṭisaṃvedī]|, and in breathing out while experiencing the whole body; he trains in, while breathing in, |settling::calming, stilling [passambhayanta]| the |bodily constructs::bodily processes associated with breathing, specifically the in-and-out breath. It encompasses the physical movements and sensations that arise from the act of breathing. [kāyasaṅkhāra]|, and while breathing out, settling the bodily constructs — at that time, Ānanda, observing the body in and of itself, the bhikkhu resides with continuous effort, clearly aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. For what reason? Because of the in-and-out breaths. Therefore, Ānanda, in the [domain of] body, the bhikkhu at that time dwells observing the body in the body, with continuous effort, clearly aware, being present, having removed craving and distress with regard to the world.”
Yasmiṁ samaye, ānanda, bhikkhu ‘pītippaṭisaṁvedī assasissāmī’ti sikkhati, sukhappaṭisaṁvedī …pe… cittasaṅkhārappaṭisaṁvedī … ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati— vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Taṁ kissa hetu? Vedanāññatarāhaṁ, ānanda, etaṁ vadāmi, yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ. Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
“When, Ānanda, a bhikkhu trains in breathing in while |experiencing joy::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pītipaṭisaṃvedī]|, and in breathing out while experiencing joy; trains in breathing in while |experiencing ease::contentment, happiness, pleasant abiding [sukhapaṭisaṃvedī]|, and in breathing out while experiencing ease; he trains in, while breathing in, |experiencing mental activity::observe thought formation, be sensitive to the mental processes; (comm) conscious of feeling and perception [cittasaṅkhārapaṭisaṃvedī]|, and in breathing out while experiencing mental activity; he trains in, while breathing in, settling the mental activity, and while breathing out, settling the mental activity — at that time, Ānanda, dwelling in observing the feelings in feelings, the bhikkhu resides with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world. For what reason? Because, Ānanda, I declare among feelings, this is crucial — careful attention to the in-and-out breaths. Therefore, Ānanda, in the [domain of] feelings, a bhikkhu at that time dwells observing feelings in feelings, with continuous effort, clearly aware, being present, having removed craving and distress with regard to the world.”
Yasmiṁ samaye, ānanda, bhikkhu ‘cittappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; abhippamodayaṁ cittaṁ …pe… samādahaṁ cittaṁ … ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati— citte cittānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Taṁ kissa hetu? Nāhaṁ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṁ vadāmi. Tasmātihānanda, citte cittānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
“When, Ānanda, a bhikkhu trains ‘I will breathe in |experiencing the mind::be conscious of the psyche, be sensitive to the mind [cittapaṭisaṃvedī]|’, and ‘I will breathe out experiencing the mind’; ‘I will breathe in gladdening the mind’, ‘I will breathe out gladdening the mind’; ‘I will breathe in |stabilizing::composing, collecting [samādaha]| the mind’, ‘I will breathe out stabilizing the mind’; ‘I will breathe in |disengaging::detaching, releasing [vimocayanta]| the mind’, ‘I will breathe out disengaging the mind’ — at that time, Ānanda, observing the mind in the mind, the bhikkhu resides with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world. For what reason? Ānanda, I do not speak of the cultivation of mindfulness of breathing for one forgetful and not clearly aware. Therefore, Ānanda, in the [domain of] mind, a bhikkhu at that time dwells observing the mind in the mind, with continuous effort, clearly aware, being present, having removed craving and distress with regard to the world.”
Yasmiṁ samaye, ānanda, bhikkhu aniccānupassī …pe… virāgānupassī … nirodhānupassī … ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati— dhammesu dhammānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. So yaṁ taṁ hoti abhijjhādomanassānaṁ pahānaṁ taṁ paññāya disvā sādhukaṁ ajjhupekkhitā hoti. Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
“When, Ānanda, a bhikkhu |observes impermanence::watching instability [aniccānupassī]| while breathing in, and observes impermanence while breathing out; |observes dispassion::watching fading of desire [virāgānupassī]| while breathing in, and observes dispassion while breathing out; |observes cessation::watching the natural ending of phenomena [nirodhānupassī]| while breathing in, and observes cessation while breathing out; he trains to |observe relinquishment::watching letting go of craving, attachment, identification with processes [paṭinissaggānupassī]| while breathing in, and trains to observe relinquishment while breathing out — at that time, Ānanda, observing mental qualities within mental qualities, the bhikkhu resides with continuous effort, clearly aware and being present, having removed craving and distress with regard to the world. For what reason? Because of careful attention to the in-and-out breaths. Therefore, Ānanda, in the [domain of] mental qualities, the bhikkhu at that time dwells observing mental qualities in and of themselves, with continuous effort, clearly aware, being present, having removed craving and distress with regard to the world.”
Evaṁ bhāvito kho, ānanda, ānāpānassatisamādhi evaṁ bahulīkato cattāro satipaṭṭhāne paripūreti.
Thus Ānanda, mindfulness of breathing when frequently practiced fulfills the four establishments of mindfulness.
Kathaṁ bhāvitā cānanda, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? Yasmiṁ samaye, ānanda, bhikkhu kāye kāyānupassī viharati— upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā—satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.
“How, Ānanda, do the four foundations of mindfulness when frequently practiced fulfill the seven factors of awakening? When, Ānanda, a bhikkhu dwells observing the body in the body, mindfulness is established in him at that time, unconfused. When, Ānanda, mindfulness is established in the bhikkhu, |unconfused::clear|, at that time the awakening factor of mindfulness is aroused in the bhikkhu, he develops the awakening factor of mindfulness, and the awakening factor of mindfulness in the bhikkhu reaches the culmination of its development.”
So tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati. Yasmiṁ samaye, ānanda, bhikkhu tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati— dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.
“While dwelling thus mindful, he investigates, explores, and fully examines that state. When, Ānanda, the bhikkhu, being thus mindful, investigates, explores, and fully examines that state, at that time the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as a factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]| is aroused in the bhikkhu, he develops the awakening factor of investigation of states, and the awakening factor of investigation of states reaches the culmination of its development in the bhikkhu.”
Tassa taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ. Yasmiṁ samaye, ānanda, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ— vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.
“When a bhikkhu with wisdom investigates, explores, and fully examines that state, persistence is aroused unflaggingly. When, Ānanda, for the bhikkhu, his examination of that state with wisdom leads to persistence, unfaltering, at that time, the awakening factor of energy is aroused in the bhikkhu, he develops the awakening factor of energy, and the awakening factor of energy reaches the culmination of its development in the bhikkhu.”
Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṁ samaye, ānanda, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā— pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.
“When, for a bhikkhu in whom persistence has aroused, an unworldly |joy::rapture| arises, at that time, Ānanda, as the bhikkhu experiences unworldly joy from the persistence that has been aroused — the awakening factor of joy is aroused in the bhikkhu, he develops the awakening factor of joy, and the awakening factor of joy in the bhikkhu reaches the culmination of its development.
Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṁ samaye, ānanda, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati— passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.
“With joy in the mind, both the body and the mind relaxes. When, Ānanda, for the bhikkhu filled with joy, the body and the mind relaxes — the awakening factor of tranquility is aroused in the bhikkhu, he develops the awakening factor of tranquility, and the awakening factor of tranquility in the bhikkhu reaches the culmination of its development.”
Passaddhakāyassa sukhino cittaṁ samādhiyati. Yasmiṁ samaye, ānanda, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati— samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.
“With the body |tranquil::at ease| and the mind content, the mind becomes concentrated. When, Ānanda, for the bhikkhu, with a tranquil body and a content mind, the mind becomes concentrated — the awakening factor of collectedness is aroused in the bhikkhu, he develops the awakening factor of collectedness, and the awakening factor of collectedness in the bhikkhu reaches the culmination of its development.””
So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. Yasmiṁ samaye, ānanda, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti— upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.
“With the mind well-concentrated, he closely observes. When, Ānanda, the bhikkhu, with his mind well-concentrated, closely observes — at that time, the awakening factor of |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]| is aroused in the bhikkhu, he develops the awakening factor of equanimity, and the awakening factor of equanimity in the bhikkhu reaches the culmination of its development.”
Yasmiṁ samaye, ānanda, bhikkhu vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati— upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā— satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.
“At that time, Ānanda, when a bhikkhu dwells observing feelings in feelings, the mind in the mind, mental qualities in mental qualities — mindfulness is established in him at that time, unconfused. At that time, Ānanda, when mindfulness is established in the bhikkhu, unconfused, at that time the awakening factor of mindfulness is aroused in the bhikkhu, he develops the awakening factor of mindfulness, and the awakening factor of mindfulness reaches the culmination of its development in the bhikkhu.”
[Yathā paṭhamaṁ satipaṭṭhānaṁ, evaṁ vitthāretabbaṁ.]
[Similarly with the other three establishings of mindfulness: in feelings, mind, and mental qualities.]
So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. Yasmiṁ samaye, ānanda, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti— upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. Evaṁ bhāvitā kho, ānanda, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti.
“This is how Ānanda, when the four foundations of mindfulness are developed and cultivated, lead to fulfillment of the seven factors of awakening.”
Kathaṁ bhāvitā, ānanda, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? Idhānanda, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, dhammavicayasambojjhaṅgaṁ bhāveti …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, ānanda, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.
“And how are the seven factors of awakening developed and cultivated to lead to clear knowing and complete release? Here, Ānanda, a bhikkhu develops the awakening factor of mindfulness, dependent on seclusion, dependent on dispassion, dependent on cessation, maturing in release; the awakening factor of investigation of states is developed ... the awakening factor of energy if developed ... the awakening factor of joy is developed ... the awakening factor of tranquility is developed ... the awakening factor of collectedness is developed ... the awakening factor of equanimity is developed, dependent on seclusion, dependent on dispassion, dependent on cessation, maturing in release. This is how the seven factors of awakening, when developed and cultivated, lead to complete liberation by wisdom.”