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Majjhima Nikāya 118 Middle Discourses 118Middle Discourses 118
Ānāpānassatisutta Mindfulness of BreathingMindfulness of Breathing
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ—on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother, together with many well-known elder disciples—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
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. Ven. Sāriputta, Ven. Mahā Moggallāna, Ven. Mahā Kassapa, Ven. Mahā Kaccāna, Ven. Mahā Koṭṭhita, Ven. Mahā Kappina, Ven. Mahā Cunda, Ven. Anuruddha, Ven. Revata, Ven. Ānanda, and other well-known elder disciples.the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahākappina, Mahācunda, Anuruddha, Revata, Ānanda, and others.
Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti. On that occasion the elder monks were teaching & instructing.Now at that time the senior monks were advising and instructing the junior monks.
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. Some elder monks were teaching & instructing ten monks, some were teaching & instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks.Some senior monks instructed ten monks, while some instructed twenty, thirty, or forty.
Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṁ pubbenāparaṁ visesaṁ jānanti. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.Being instructed by the senior monks, the junior monks realized a higher distinction than they had before.
Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Now on that occasion—the uposatha day of the fifteenth, the full-moon night of the Pavāraṇā ceremony—the Blessed One was seated in the open air surrounded by the Saṅgha of monks.Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting surrounded by the Saṅgha of monks for the invitation to admonish.
Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi: Surveying the silent Saṅgha of monks, he addressed them:Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:
“āraddhosmi, bhikkhave, imāya paṭipadāya; “Monks, I am content with this practice.“I am satisfied, monks, with this practice.
āraddhacittosmi, bhikkhave, imāya paṭipadāya. I am content at heart with this practice.My heart is satisfied with this practice.
Tasmātiha, bhikkhave, bhiyyoso mattāya vīriyaṁ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. So arouse even more intense persistence for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.So you should rouse up even more energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idhevāhaṁ sāvatthiyaṁ komudiṁ cātumāsiniṁ āgamessāmī”ti. I will remain right here at Sāvatthī (for another month) through the ‘White Water-lily’ Month, the fourth month of the rains.”I will wait here in Sāvatthī for the Komudī full moon of the fourth month.”
Assosuṁ kho jānapadā bhikkhū: The monks in the countryside heard,Mendicants from around the country heard about this,
“bhagavā kira tattheva sāvatthiyaṁ komudiṁ cātumāsiniṁ āgamessatī”ti. “The Blessed One, they say, will remain right there at Sāvatthī through the White Water-lily Month, the fourth month of the rains.”
Te jānapadā bhikkhū sāvatthiṁ osaranti bhagavantaṁ dassanāya. So they left for Sāvatthī to see the Blessed One.and came down to Sāvatthī to see the Buddha.
Te ca kho therā bhikkhū bhiyyoso mattāya nave bhikkhū ovadanti anusāsanti. Then the elder monks taught & instructed the new monks even more intensely.And those senior monks instructed the junior monks even more.
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. Some elder monks were teaching & instructing ten monks, some were teaching & instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks.Some senior monks instructed ten monks, while some instructed twenty, thirty, or forty.
Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṁ pubbenāparaṁ visesaṁ jānanti. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.Being instructed by the senior monks, the junior monks realized a higher distinction than they had before.
Tena kho pana samayena bhagavā tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Now on that occasion—the uposatha day of the fifteenth, the full-moon night of the White Water-lily Month, the fourth month of the rains—the Blessed One was seated in the open air surrounded by the Saṅgha of monks.Now, 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 the Saṅgha of monks.
Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi: Surveying the silent Saṅgha of monks, he addressed them:Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:
“Apalāpāyaṁ, bhikkhave, parisā; nippalāpāyaṁ, bhikkhave, parisā; suddhā sāre patiṭṭhitā. “Monks, this assembly is free from idle chatter, devoid of idle chatter, and is established on pure heartwood: Such is this Saṅgha of monks, such is this assembly.“This assembly has no chaff, monks, it is free of chaff, pure, and consolidated in the core.
Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā Such is this Saṅgha of monks, such is this assembly.Such is this Saṅgha of monks, such is this assembly!
yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa. The sort of assembly that is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an incomparable field of merit for the world: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 cupped palms, and is the supreme field of merit for the world.
Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā Such is this Saṅgha of monks, such is this assembly.Such is this Saṅgha of monks, such is this assembly!
yathārūpāya parisāya appaṁ dinnaṁ bahu hoti, bahu dinnaṁ bahutaraṁ. The sort of assembly to which a small gift, when given, becomes great, and a great gift greater:For an assembly such as this, giving little becomes much, while giving much becomes even more.
Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā Such is this Saṅgha of monks, such is this assembly.Such is this Saṅgha of monks, such is this assembly!
yathārūpā parisā dullabhā dassanāya lokassa. The sort of assembly that is rare to see in the world:An assembly such as this is rarely seen in the world.
Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā Such is this Saṅgha of monks, such is this assembly—Such is this Saṅgha of monks, such is this assembly!
yathārūpaṁ parisaṁ alaṁ yojanagaṇanāni dassanāya gantuṁ puṭosenāpi. the sort of assembly that it would be worth traveling for leagues, taking along provisions, in order to see.An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a knapsack.
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā—“In this Saṅgha of monks there are monks who are arahants, whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and who are released through right gnosis:For 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.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. Such are the monks in this Saṅgha of monks.There are such mendicants in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā—“In this Saṅgha of monks there are monks who, with the wasting away of the five lower fetters, are due to arise spontaneously (in the Pure Abodes), there to be totally unbound, destined never again to return from that world:In 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.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. Such are the monks in this Saṅgha of monks.There are such mendicants in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti—“In this Saṅgha of monks there are monks who, with the wasting away of (the first) three fetters, and with the attenuation of passion, aversion, & delusion, are once-returners, who—on returning only once more to this world—will make an ending to stress:In 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.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. Such are the monks in this Saṅgha of monks.There are such mendicants in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā—“In this Saṅgha of monks there are monks who, with the wasting away of (the first) three fetters, are stream-enterers, certain, never again destined for the lower realms, headed for self-awakening:In this Saṅgha there are mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. Such are the monks in this Saṅgha of monks.There are such mendicants in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe catunnaṁ satipaṭṭhānānaṁ bhāvanānuyogamanuyuttā viharanti—“In this Saṅgha of monks there are monks who remain devoted to the development of the four establishings of mindfulness—In this Saṅgha there are mendicants who are committed to developing the four kinds of mindfulness meditation …
evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. Such are the monks in this Saṅgha of monks.
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe catunnaṁ sammappadhānānaṁ bhāvanānuyogamanuyuttā viharanti …pe… the four right exertions…the four right efforts …
catunnaṁ iddhipādānaṁ … the four bases of power…the four bases of psychic power …
pañcannaṁ indriyānaṁ … the five faculties…the five faculties …
pañcannaṁ balānaṁ … the five strengths…the five powers …
sattannaṁ bojjhaṅgānaṁ … the seven factors for awakening…the seven awakening factors …
ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogamanuyuttā viharanti—the noble eightfold path:the noble eightfold path.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. Such are the monks in this Saṅgha of monks.There are such mendicants in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti … “In this Saṅgha of monks there are monks who remain devoted to the development of good will…In this Saṅgha there are mendicants who are committed to developing the meditation on love …
karuṇābhāvanānuyogamanuyuttā viharanti … compassion…compassion …
muditābhāvanānuyogamanuyuttā viharanti … empathetic joy…rejoicing …
upekkhābhāvanānuyogamanuyuttā viharanti … equanimity…equanimity …
asubhabhāvanānuyogamanuyuttā viharanti … (the perception of the) unattractiveness (of the body)…ugliness …
aniccasaññābhāvanānuyogamanuyuttā viharanti—the perception of inconstancy:impermanence.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe. Such are the monks in this Saṅgha of monks.There are such mendicants in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti. “In this Saṅgha of monks there are monks who remain devoted to mindfulness of in-&-out breathing.In this Saṅgha there are mendicants who are committed to developing the meditation on mindfulness of breathing.
Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit.Mendicants, when mindfulness of breathing is developed and cultivated it is very fruitful and beneficial.
Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. Mindfulness of in-&-out breathing, when developed & pursued, brings the four establishings of mindfulness to their culmination.Mindfulness of breathing, when developed and cultivated, fulfills the four kinds of mindfulness meditation.
Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. The four establishings of mindfulness, when developed & pursued, bring the seven factors for awakening to their culmination.The four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors.
Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrenti. The seven factors for awakening, when developed & pursued, bring clear knowing & release to their culmination.And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.
Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? “Now how is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and establishing mindfulness to the fore.It’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 brings mindfulness to the present.
So satova assasati satova passasati. Always mindful, he breathes in; mindful he breathes out.Just mindful, they breathe in. Mindful, they breathe out.
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; [1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’
rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’
‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; [3] He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. [4] He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’
‘Pītipaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṁvedī passasissāmī’ti sikkhati; [5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’They practice like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’
‘sukhapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṁvedī passasissāmī’ti sikkhati; [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’
‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati; [7] He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’They practice like this: ‘I’ll breathe in experiencing the mental process.’ They practice like this: ‘I’ll breathe out experiencing the mental process.’
‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’
‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṁvedī passasissāmī’ti sikkhati; [9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’
‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati, ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; [10] He trains himself, ‘I will breathe in gladdening the mind.’ He trains himself, ‘I will breathe out gladdening the mind.’They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’
‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; [11] He trains himself, ‘I will breathe in concentrating the mind.’ He trains himself, ‘I will breathe out concentrating the mind.’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.’
‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati. [12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’
‘Aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; [13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’They practice like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’
‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; [14] He trains himself, ‘I will breathe in focusing on dispassion [or: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’
‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. [16] He trains himself, ‘I will breathe in focusing on relinquishing.’ He trains himself, ‘I will breathe out focusing on relinquishing.’They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’
Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. This is how mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.
Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti? “And how is mindfulness of in-&-out breathing developed & pursued so as to bring the four establishings of mindfulness to their culmination?And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation?
Yasmiṁ samaye, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; [1] On whatever occasion a monk breathing in long discerns, ‘I am breathing in long’; or breathing out long, discerns, ‘I am breathing out long’;Whenever a mendicant knows that they breathe heavily,
rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; or breathing in short, discerns, ‘I am breathing in short’; or breathing out short, discerns, ‘I am breathing out short’;or lightly,
‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; trains himself, ‘I will breathe in…&…out sensitive to the entire body’;or experiencing the whole body,
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati; trains himself, ‘I will breathe in…&…out calming bodily fabrication’:or stilling the physical process—
kāye kāyānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. On that occasion the monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.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.
Kāyesu kāyaññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsā. I tell you, monks, that this—the in-&-out breath—is classed as a body among bodies,For I say that the in-breaths and out-breaths are an aspect of the body.
Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. which is why the monk on that occasion remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.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.
Yasmiṁ samaye, bhikkhave, bhikkhu ‘pītipaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṁvedī passasissāmī’ti sikkhati; [2] On whatever occasion a monk trains himself, ‘I will breathe in…&…out sensitive to rapture’;Whenever a mendicant practices breathing while experiencing rapture,
‘sukhapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṁvedī passasissāmī’ti sikkhati; trains himself, ‘I will breathe in…&…out sensitive to pleasure’;or experiencing bliss,
‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati; trains himself, ‘I will breathe in…&…out sensitive to mental fabrication’;or experiencing the mental process,
‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati; trains himself, ‘I will breathe in…&…out calming mental fabrication’:or stilling the mental process—
vedanāsu vedanānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. On that occasion the monk remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.at that time they meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Vedanāsu vedanāññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ. I tell you, monks, that this—careful attention to in-&-out breaths—is classed as a feeling among feelings,For I say that careful application of mind to the in-breaths and out-breaths is an aspect of feelings.
Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. which is why the monk on that occasion remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.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.
Yasmiṁ samaye, bhikkhave, bhikkhu ‘cittapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṁvedī passasissāmī’ti sikkhati; [3] On whatever occasion a monk trains himself, ‘I will breathe in…&…out sensitive to the mind’;Whenever a mendicant practices breathing while experiencing the mind,
‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati, ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; trains himself, ‘I will breathe in…&…out gladdening the mind’;or gladdening the mind,
‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; trains himself, ‘I will breathe in…&…out concentrating the mind’;or immersing the mind in samādhi,
‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati; trains himself, ‘I will breathe in…&…out releasing the mind’:or freeing the mind—
citte cittānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. On that occasion the monk remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.at that time they meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Nāhaṁ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṁ vadāmi. I don’t say that there is mindfulness of in-&-out breathing in one of lapsed mindfulness and no alertness,There is no development of mindfulness of breathing for someone who is unmindful and lacks awareness, I say.
Tasmātiha, bhikkhave, citte cittānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. which is why the monk on that occasion remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.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.
Yasmiṁ samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; [4] On whatever occasion a monk trains himself, ‘I will breathe in…&…out focusing on inconstancy’;Whenever a mendicant practices breathing while observing impermanence,
‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; trains himself, ‘I will breathe in…&…out focusing on dispassion’;or observing fading away,
‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; trains himself, ‘I will breathe in…&…out focusing on cessation’;or observing cessation,
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati; trains himself, ‘I will breathe in…&…out focusing on relinquishing’:or observing letting go—
dhammesu dhammānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. On that occasion the monk remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.at that time they meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
So yaṁ taṁ abhijjhādomanassānaṁ pahānaṁ taṁ paññāya disvā sādhukaṁ ajjhupekkhitā hoti. He who sees with discernment the abandoning of greed & distress is one who watches carefully with equanimity,Having seen with wisdom the giving up of covetousness and displeasure, they watch over closely with equanimity.
Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. which is why the monk on that occasion remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.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.
Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti. This is how mindfulness of in-&-out breathing is developed & pursued so as to bring the four establishings of mindfulness to their culmination.That’s how mindfulness of breathing, when developed and cultivated, fulfills the four kinds of mindfulness meditation.
Kathaṁ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? “And how are the four establishings of mindfulness developed & pursued so as to bring the seven factors for awakening to their culmination?And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors?
Yasmiṁ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā. [1] On whatever occasion the monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse.Whenever a mendicant meditates by observing an aspect of the body, at that time their mindfulness is established and lucid.
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. When his mindfulness is steady & without lapse, then mindfulness as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.At such a time, a mendicant has initiated the awakening factor of mindfulness; they develop it and perfect it.
So tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati. [2] Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment.As they live mindfully in this way they investigate, explore, and inquire into that principle with wisdom.
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. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.At such a time, a mendicant has initiated the awakening factor of investigation of principles; they develop it and perfect it.
Tassa taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ. [3] In one who examines, analyzes, & comes to a comprehension of that quality with discernment, persistence is aroused unflaggingly.As they investigate principles with wisdom in this way their energy is roused up and unflagging.
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. When persistence is aroused unflaggingly in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.At such a time, a mendicant has initiated the awakening factor of energy; they develop it and perfect it.
Āraddhavīriyassa uppajjati pīti nirāmisā. [4] In one whose persistence is aroused, a rapture not of the flesh arises.When they’re energetic, rapture not of the flesh arises.
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. When a rapture not of the flesh arises in one whose persistence is aroused, then rapture as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.At such a time, a mendicant has initiated the awakening factor of rapture; they develop it and perfect it.
Pītimanassa kāyopi passambhati, cittampi passambhati. [5] For one enraptured at heart, the body grows calm and the mind grows calm.When the mind is full of rapture, the body and mind become tranquil.
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. When the body & mind of a monk enraptured at heart grow calm, then calm as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.At such a time, a mendicant has initiated the awakening factor of tranquility; they develop it and perfect it.
Passaddhakāyassa sukhino cittaṁ samādhiyati. [6] For one who is at ease—his body calmed—the mind becomes concentrated.When the body is tranquil and they feel bliss, the mind becomes immersed in samādhi.
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. When the mind of one who is at ease—his body calmed—becomes concentrated, then concentration as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.At such a time, a mendicant has initiated the awakening factor of immersion; they develop it and perfect it.
So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. [7] He carefully watches the mind thus concentrated with equanimity.They closely watch over that mind immersed in samādhi.
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. When he carefully watches the mind thus concentrated with equanimity, equanimity as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.At such a time, a mendicant has initiated the awakening factor of equanimity; they develop it and perfect it.
Yasmiṁ samaye, bhikkhave, bhikkhu vedanāsu …pe… [Similarly with feelings in & of themselves,Whenever a mendicant meditates by observing an aspect of feelings …
citte … the mind in & of itself,mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā. and mental qualities in & of themselves: the monk remains focused there—ardent, alert, & mindful—subduing greed & distress with reference to the world—on that occasion his mindfulness is steady & without lapse.principles, at that time their mindfulness is established and lucid.
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. When his mindfulness is steady & without lapse, then mindfulness as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.At such a time, a mendicant has initiated the awakening factor of mindfulness …
So tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati. Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment.
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. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.investigation of principles …
Tassa taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ. In one who examines, analyzes, & comes to a comprehension of that quality with discernment, persistence is aroused unflaggingly.
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. When persistence is aroused unflaggingly in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.energy …
Āraddhavīriyassa uppajjati pīti nirāmisā. In one whose persistence is aroused, a rapture not of the flesh arises.
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. When a rapture not of the flesh arises in one whose persistence is aroused, then rapture as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.rapture …
Pītimanassa kāyopi passambhati, cittampi passambhati. For one enraptured at heart, the body grows calm and the mind grows calm.
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. When the body & mind of a monk enraptured at heart grow calm, then calm as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.tranquility …
Passaddhakāyassa sukhino cittaṁ samādhiyati. For one who is at ease—his body calmed—the mind becomes concentrated.
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. When the mind of one who is at ease—his body calmed—becomes concentrated, then concentration as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.immersion …
So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti. He carefully watches the mind thus concentrated with equanimity.]
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. When he carefully watches the mind thus concentrated with equanimity, equanimity as a factor for awakening is aroused in him. He develops it, and for him it goes to the culmination of its development.equanimity.
Evaṁ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṁ bahulīkatā satta sambojjhaṅge paripūrenti. This is how the four establishings of mindfulness are developed & pursued so as to bring the seven factors for awakening to their culmination.That’s how the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors.
Kathaṁ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? “And how are the seven factors for awakening developed & pursued so as to bring clear knowing & release to their culmination?And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment.It’s when a mendicant develops the awakening factors of mindfulness,
Dhammavicayasambojjhaṅgaṁ bhāveti …pe… He develops analysis of qualities as a factor for awakening…investigation of principles,
vīriyasambojjhaṅgaṁ bhāveti … persistence as a factor for awakening…energy,
pītisambojjhaṅgaṁ bhāveti … rapture as a factor for awakening…rapture,
passaddhisambojjhaṅgaṁ bhāveti … calm as a factor for awakening…tranquility,
samādhisambojjhaṅgaṁ bhāveti … concentration as a factor for awakening…immersion,
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment.and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṁ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti. This is how the seven factors for awakening are developed & pursued so as to bring clear knowing & release to their culmination.”That’s how the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Gratified, the monks delighted in the Blessed One’s words.Satisfied, the monks approved what the Buddha said.
Ānāpānassatisuttaṁ niṭṭhitaṁ aṭṭhamaṁ.