4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸SN‍SN 54📇 → SN 54 all suttas    🔝

SN 54 has 2 vaggas, 20 suttas

 SN 54 - SN 54 all suttas
SN 54..1.. - SN 54 vagga 1 Eka-dhamma-: One Dharma
SN 54..2.. - SN 54 vagga 2 Dutiya: The Second Chapter

detailed TOC

 SN 54 - SN 54 all suttas
SN 54..1.. - SN 54 vagga 1 Eka-dhamma: One Dharma
    SN 54.1 - SN 54.1 Eka-dhamma: One Dharma
    SN 54.2 - SN 54.2 Bojjhaṅga: Awakening Factors
    SN 54.3 - SN 54.3 Suddhika: Plain Version
    SN 54.4 - SN 54.4 Paṭhamaphala: Fruits (1st)
    SN 54.5 - SN 54.5 Dutiyaphala: Fruits (2nd)
    SN 54.6 - SN 54.6 Ariṭṭha: With Ariṭṭha
        SN 54.6.1 – (Ariṭṭha uses breath meditation to eliminate lust and perceptions of resistance towards any arising dharma [phenomena] )
        SN 54.6.2 – (Buddha says that’s legitimate way to do breath meditation but he prefers people do standard 16 steps)
    SN 54.7 - SN 54.7 Mahākappina: About Mahākappina
    SN 54.8 - SN 54.8 Padīpopama: The Simile of the Lamp
        SN 54.8.16 – (16 benefits for 16 APSS)
        SN 54.8.16.1 - (1. No fatigue, leads to destruction of āsavās )
        SN 54.8.16.2 - (2. Abandon intentions on household attachments)
        SN 54.8.16.3 - (3. five masteries of perception 1 of 5 )
        SN 54.8.16.4 - (4. five masteries of perception 2 of 5 )
        SN 54.8.16.5 - (5. five masteries of perception 3 of 5 )
        SN 54.8.16.6 - (6. five masteries of perception 4 of 5 )
        SN 54.8.16.7 - (7. five masteries of perception 5 of 5 )
        SN 54.8.16.8 - (8. STED 1st jhāna)
        SN 54.8.16.9 - (9. STED 2nd jhāna )
        SN 54.8.16.10 - (10. STED 3rd jhāna)
        SN 54.8.16.11 - (11. STED 4th jhāna)
        SN 54.8.16.12 - (12. STED (smd 5) ākāsānañcā-(a)yatanaṃ )
        SN 54.8.16.13 - (13. STED (smd 6) viññāṇañcā-(a)yatanaṃ)
        SN 54.8.16.14 - (14. STED (smd 7) ākiñcaññā-(a)yatanaṃ )
        SN 54.8.16.15 - (15. STED (smd 8) Neva-saññā-nāsaññā-(a)yatanaṃ )
        SN 54.8.16.16 - (16. STED (smd 9) Saññā-vedayita-nirodhaṃ )
        SN 54.8.20.1 - (3 types of feeling impermanent, etc.)
        SN 54.8.20.2 - (detached from 3 types of feelings, body, life )
        SN 54.8.20.3 - (transcended body, life )
        SN 54.8.20.4 - (simile of oil lamp)
        SN 54.8.20.5 - (repeat: transcended body, life )
    SN 54.9 - SN 54.9 Vesālī: At Vesālī
        SN 54.9.1 - (Buddha praises 31asb🧟‍ foulness meditation)
        SN 54.9.2 - (then he goes on solo retreat not to be disturbed)
        SN 54.9.3 - (scores of monks start practicing 31asb)
        SN 54.9.4 - (scores of monks take a wrong turn and start committing suicide)
        SN 54.9.5 - (after 2 weeks Buddha emerges and asks why so many monks missing)
        SN 54.9.6 - (Ananda suggests Buddha teach another meditation besides 31asb)
        SN 54.9.7 - (16 APS is peaceful and exquisite)
        SN 54.9.8 - (simile of great rain that cools of dust and heat)
        SN 54.9.9 - (STED 16-APS )
        SN 54.9.10 - (conclusion)
    SN 54.10 - SN 54.10 Kimila: With Kimbila
        SN 54.10.1 - (Buddha expects all monks to have 16 APS memorized clearly)
        SN 54.10.2 - (after 3 tries Kimbila fails to answer, Buddha repeats discourse of SN 54.3)
        SN 54.10.3 - (steps 1-4 from 16🌬️😤‍ fulfill 4sp🐘 1. kāya-anu-passana)
        SN 54.10.4 - (steps 5-8 from 16🌬️😤‍ fulfill 4sp🐘 2. vedana-anu-passana)
        SN 54.10.5 - (steps 9-12 from 16🌬️😤‍ fulfill 4sp🐘 3. citta-anu-passana)
        SN 54.10.6 - (steps 13-16 from 16🌬️😤‍ fulfill 4sp🐘 4. Dhamma-anu-passana)
        SN 54.10.7 - (simile of chariot crushing dirt easily)
SN 54..2.. - SN 54 vagga 2 Dutiya: The Second Chapter
    SN 54.11 - SN 54.11 Icchānaṅgala: Icchānaṅgala
    SN 54.12 - SN 54.12 Kaṅkheyya: In Doubt
    SN 54.13 - SN 54.13 Paṭhamaānanda: With Ānanda (1st)
        SN 54.13.1 - (how 1 ☸Dharma → 4sp → 7sb → 2 ☸Dharmas)
        SN 54.13.2 - (how 16APS → 4sp)
            SN 54.13.2.1 - (steps 1-4 from 16🌬️😤‍ fulfill 4sp🐘 1. kāya-anu-passana)
            SN 54.13.2.2 - (steps 5-8 from 16🌬️😤‍ fulfill 4sp🐘 2. vedana-anu-passana)
            SN 54.13.2.3 - (steps 9-12 from 16🌬️😤‍ fulfill 4sp🐘 3. citta-anu-passana)
            SN 54.13.2.4 - (steps 13-16 from 16🌬️😤‍ fulfill 4sp🐘 4. Dhamma-anu-passana)
        SN 54.13.3 - (how 4sp → 7sb)
            SN 54.13.3.1 (1🐘 Sati: taṃ Dhammaṃ anus-sarati anu-vitakketi)
            SN 54.13.3.2 (2💭🕵️ Dhamma-vicaya: taṃ dhammaṃ paññāya, pa-vicinati pa-vicarati pari-vīmaṃsam-āpajjati )
            SN 54.13.3.3 (3🏹 Vīriya: āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.)
            SN 54.13.3.4 (4😁 Pīti: Āraddha-vīriyassa uppajjati pīti nir-āmisā,)
            SN 54.13.3.5 (5🌊 Passaddhi: Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati )
            SN 54.13.3.6 (6🌄 Samādhi: Passaddha-kāyassa sukhino, cittaṃ samādhiyati.)
            SN 54.13.3.7 (7🛆👁 Upekkha: so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)
        SN 54.13.4 - (how 7sb → vijjā-vimuttiṃ)
    SN 54.14 - SN 54.14 Dutiyaānanda: With Ānanda (2nd)
    SN 54.15 - SN 54.15 Paṭhamabhikkhu: Several monks (1st)
    SN 54.16 - SN 54.16 Dutiyabhikkhu: Several monks (2nd)
    SN 54.17 - SN 54.17 Saṃyojanappahāna: Giving Up the Fetters
    SN 54.18 - SN 54.18 Anusayasamugghāta: Uprooting the Tendencies
    SN 54.19 - SN 54.19 Addhānapariññā: Completely Understanding the Course of Time
    SN 54.20 - SN 54.20 Āsavakkhaya: The Ending of Defilements

54 - SN 54 all suttas

(2023 SP-FLUENT translation by frankk‍ )

54..1.. - SN 54 vagga 1 Eka-dhamma: One Dharma


1. Eka-dhamma-vagga
1. One Dharma
Saṃyutta Nikāya 54
Linked Discourses 54

54.1 - SN 54.1 Eka-dhamma: One Dharma


1. Eka-dhamma-sutta
1. One Dharma
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho … pe … etadavoca:
“ekadhammo, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso.
“monks, when one Dharma is developed and cultivated it’s very fruitful and beneficial.
Katamo ekadhammo?
What one Dharma?
Ānāpānassati.
Remembering and applying Dharma [instructions on] breathing.
Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?
And how is rememberfulness of breathing developed and cultivated to be very fruitful and beneficial?
Idha, bhikkhave, bhikkhu
Here, monks, a monk

(STED 16🌬️😤‍ instructions)

[0.1] 🏞️ arañña-gato vā
[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā
🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā
🏕️ to an empty dwelling.
[0.2] nisīdati
[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā
[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya
[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.
[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,
[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati
Always “mindful” of [and applying ☸Dharma], he breathes out.

(4sp🐘 #1 🏃 kāyā-(a)nu-passī)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

(4sp🐘 #2 vedanā-(a)nu-passī )

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’

(4sp🐘 #3 cittā-(a)nu-passī)

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’

(4sp🐘 #4 ☸Dhammā-(a)nu-passī)

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.
(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;
(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,
(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;
(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,
(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;
(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’


(conclusion)

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti.
rememberfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”
(end of sutta⏹️)



54.2 - SN 54.2 Bojjhaṅga: Awakening Factors


“ānā-pāna-s-sati, bhikkhave,
Monks, remembering and applying Dharma [instructions] on breathing,
bhāvitā bahulīkatā
practiced frequently,
Mahap-phalā hoti mahā-nisaṃsā.
is of great fruit and great benefit.
kathaṃ bhāvitā ca, bhikkhave, ānā-pāna-s-sati
And how do you develop breath meditation
kathaṃ bahulī-katā
and practice it frequently
Mahap-phalā hoti mahā-nisaṃsā?
to be of great fruit and great benefit?
idha, bhikkhave, bhikkhu
Here monks, a monk
( 1🐘 )

ānā-pāna-s-sati-sahagataṃ sati-sam-bojjh-aṅgaṃ bhāveti
develops breath meditation simultaneously with the awakening factor of remembering and applying Dharma,
Viveka-nissitaṃ Vi-rāga-nissitaṃ Nirodha-nissitaṃ Vossagga-pariṇāmiṃ,
based on judicious-seclusion, dispassion, cessation, maturing in Release [into Nirvana].
( 2💭🕵️ )

ānā-pāna-s-sati-sahagataṃ Dhamma-vicaya--sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of investigating the Dharma,
...
( 3🏹 )

ānā-pāna-s-sati-sahagataṃ vīriya-sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of vigor,
...
( 4😁 )

ānā-pāna-s-sati-sahagataṃ pīti-sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of mental joy [based on Dharma],
...
( 5🌊 )

ānā-pāna-s-sati-sahagataṃ passaddhi-sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of pacification [of body and mind],
...
( 6🌄 )

ānā-pāna-s-sati-sahagataṃ samādhi-sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of undistractible-lucidity,
...
( 7🛆👁 )

ānā-pāna-s-sati-sahagataṃ upekkhā-sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of equanimous-observation [of Dharma],
Viveka-nissitaṃ Vi-rāga-nissitaṃ Nirodha-nissitaṃ Vossagga-pariṇāmiṃ.
based on judicious-seclusion, dispassion, cessation, maturing in Release [into Nirvana].
(conclusion)

evaṃ bhāvitā kho, bhikkhave, ānā-pāna-s-sati
Monks, remembering and applying Dharma [instructions] on breathing,
evaṃ bahulīkatā
practiced frequently,
Mahap-phalā hoti mahā-nisaṃsā”ti.
is of great fruit and great benefit.
(end of sutta⏹️)




54.3 - SN 54.3 Suddhika: Plain Version

(same as SN 54.1 minus the “one Dharma” clause)

3. Suddhikasutta
3. Plain Version
“Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā.
“monks, when rememberfulness of breathing is developed and cultivated it’s very fruitful and beneficial.
Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?
And how is rememberfulness of breathing developed and cultivated to be very fruitful and beneficial?
Idha, bhikkhave, bhikkhu
Here, monks, a monk

(elided version of 16aps breath meditation: See 16🌬️😤‍ for full text)

having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’

(conclusion)

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti.
rememberfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”
(end of sutta⏹️)



54.4 - SN 54.4 Paṭhamaphala: Fruits (1st)

(same as SN 54.3 except two lines added in conclusion)

4. Paṭhamaphalasutta
4. Fruits (1st)
“Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā.
“monks, when rememberfulness of breathing is developed and cultivated it’s very fruitful and beneficial.
Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?
And how is rememberfulness of breathing developed and cultivated to be very fruitful and beneficial?
Idha, bhikkhave, bhikkhu
Here, monks, a monk

(elided version of 16aps breath meditation: See 16🌬️😤‍ for full text)

having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’

(conclusion)

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā.
rememberfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.
Evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—
When rememberfulness of breathing is developed and cultivated in this way you can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
enlightenment in the present life, or if there’s something left over, non-return.”
(end of sutta⏹️)



54.5 - SN 54.5 Dutiyaphala: Fruits (2nd)

(same as SN 54.3 except extra section in conclusion)

5. Dutiyaphalasutta
5. Fruits (2nd)
“Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā.
“monks, when rememberfulness of breathing is developed and cultivated it’s very fruitful and beneficial.
Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?
And how is rememberfulness of breathing developed and cultivated to be very fruitful and beneficial?
Idha, bhikkhave, bhikkhu
Here, monks, a monk

(elided version of 16aps breath meditation: See 16🌬️😤‍ for full text)

having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’


(conclusion)

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā.
rememberfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.

(7 types of death ending in nirvana)


Evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya satta phalā sattānisaṃsā pāṭikaṅkhā.
When rememberfulness of breathing is developed and cultivated in this way you can expect seven fruits and benefits.
Katame satta phalā sattānisaṃsā?
What seven?
Diṭṭheva dhamme paṭikacca aññaṃ ārādheti;
You attain enlightenment early on in this very life.
no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti.
Atha maraṇakāle aññaṃ ārādheti;
If not, you attain enlightenment at the time of death.
no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti.
Atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti …
If not, with the ending of the five lower fetters you’re nirvana'd in between one life and the next …
upahaccaparinibbāyī hoti …
you’re nirvana'd upon landing …
asaṅkhāraparinibbāyī hoti …
you’re nirvana'd without extra effort …
sasaṅkhāraparinibbāyī hoti …
you’re nirvana'd with extra effort …
uddhaṃsoto hoti akaniṭṭhagāmī—
you head upstream, going to the Akaniṭṭha realm …
evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya ime satta phalā sattānisaṃsā pāṭikaṅkhā”ti.
When rememberfulness of breathing is developed and cultivated in this way you can expect these seven fruits and benefits.”
(end of sutta⏹️)



54.6 - SN 54.6 Ariṭṭha: With Ariṭṭha


6. Ariṭṭhasutta
6. With Ariṭṭha
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho bhagavā … pe … etadavoca:
There the Buddha … said:
“bhāvetha no tumhe bhikkhave, ānāpānassatin”ti?
“monks, do you develop rememberfulness of breathing?”
Evaṃ vutte, āyasmā ariṭṭho bhagavantaṃ etadavoca:
When he said this, Venerable Ariṭṭha said to him:
“ahaṃ kho, bhante, bhāvemi ānāpānassatin”ti.
“Sir, I develop rememberfulness of breathing.”
“Yathā kathaṃ pana tvaṃ, ariṭṭha, bhāvesi ānāpānassatin”ti?
“But monk, how do you develop it?”

54.6.1 – (Ariṭṭha uses breath meditation to eliminate lust and perceptions of resistance towards any arising dharma [phenomena] )


“Atītesu me, bhante, kāmesu kāmacchando pahīno, anāgatesu me kāmesu kāmacchando vigato, ajjhattabahiddhā ca me dhammesu paṭighasaññā suppaṭivinītā.
“Sir, I’ve given up desire for sensual pleasures of the past. I’m rid of desire for sensual pleasures of the future. And I have eliminated perceptions of resistance regarding dharma [phenomena] internally and externally.
So satova assasissāmi, satova passasissāmi.
I breathe in and and I breathe out, remembering and applying Dharma.
Evaṃ khvāhaṃ, bhante, bhāvemi ānāpānassatin”ti.
That’s how I develop rememberfulness of breathing.”

54.6.2 – (Buddha says that’s legitimate way to do breath meditation but he prefers people do standard 16 steps)


“‘Atthesā, ariṭṭha, ānāpānassati, nesā natthī’ti vadāmi.
“That is rememberfulness of breathing, Ariṭṭha; I don’t deny it.
Api ca, ariṭṭha, yathā ānāpānassati vitthārena paripuṇṇā hoti
But as to how rememberfulness of breathing is fulfilled in detail,
taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ariṭṭho bhagavato paccassosi.
“Yes, sir,” Ariṭṭha replied.
Bhagavā etadavoca:
The Buddha said this:
“Kathañca, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hoti?
“And how is rememberfulness of breathing fulfilled in detail?
Idha, ariṭṭha, bhikkhu
Here, a monk

(elided version of 16aps breath meditation: See 16🌬️😤‍ for full text)

having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’

(conclusion)

Evaṃ kho, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hotī”ti.
This is how rememberfulness of breathing is fulfilled in detail.”
(end of sutta⏹️)



54.7 - SN 54.7 Mahākappina: About Mahākappina


7. Mahākappinasutta
7. About Mahākappina
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena āyasmā mahākappino bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
Now, at that time Venerable Mahākappina was sitting not far from the Buddha cross-legged, with his body straight, and rememberfulness established right there.
Addasā kho bhagavā āyasmantaṃ mahākappinaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
The Buddha saw him,
Disvāna bhikkhū āmantesi:
and addressed the monks:
“Passatha no tumhe, bhikkhave, etassa bhikkhuno kāyassa iñjitattaṃ vā phanditattaṃ vā”ti?
“monks, do you see any motion or trembling in that monk’s body?”
“Yadāpi mayaṃ, bhante, taṃ āyasmantaṃ passāma saṅghamajjhe vā nisinnaṃ ekaṃ vā raho nisinnaṃ, tadāpi mayaṃ tassa āyasmato na passāma kāyassa iñjitattaṃ vā phanditattaṃ vā”ti.
“Sir, whenever we see that monk meditating—whether in the middle of the Saṅgha or alone in private—we never see any motion or trembling in his body.”
“Yassa, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā, tassa so, bhikkhave, bhikkhu samādhissa nikāmalābhī akicchalābhī akasiralābhī.
“monks, when an undistractible-lucidity has been developed and cultivated there’s no motion or trembling of the body or mind. That monk gets such undistractible-lucidity when he wants, without trouble or difficulty.
Katamassa ca, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā?
And what is that undistractible-lucidity?
Ānāpānassatisamādhissa, bhikkhave, bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā.
When undistractible-lucidity due to rememberfulness of breathing has been developed and cultivated there’s no motion or trembling of the body or mind.
Kathaṃ bhāvite ca, bhikkhave, ānāpānassatisamādhimhi kathaṃ bahulīkate neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā?
And how is undistractible-lucidity due to rememberfulness of breathing developed and cultivated in such a way?
Idha, bhikkhave, bhikkhu
Here, monks, a monk

(elided version of 16aps breath meditation: See 16🌬️😤‍ for full text)

having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’

(conclusion)

Evaṃ bhāvite ca kho, bhikkhave, ānāpānassatisamādhimhi evaṃ bahulīkate neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā”ti.
That’s how undistractible-lucidity due to rememberfulness of breathing is developed and cultivated so that there’s no motion or trembling of the body or mind.”
(end of sutta⏹️)




54.8 - SN 54.8 Padīpopama: The Simile of the Lamp


8. Padīpopamasutta
8. The Simile of the Lamp
“ānāpānassati-samādhi, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso.
“monks, when undistractible and lucid rememberfulness of breathing is developed and cultivated it’s very fruitful and beneficial.
kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso?
And how is undistractible and lucid breath meditation developed and cultivated to be very fruitful and beneficial?
“idha, bhikkhave, bhikkhu
Here, monks, a monk

(STED 16🌬️😤‍ instructions)

[0.1] 🏞️ arañña-gato vā
[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā
🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā
🏕️ to an empty dwelling.
[0.2] nisīdati
[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā
[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya
[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.
[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,
[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati
Always “mindful” of [and applying ☸Dharma], he breathes out.

(4sp🐘 #1 🏃 kāyā-(a)nu-passī)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

(4sp🐘 #2 vedanā-(a)nu-passī )

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’

(4sp🐘 #3 cittā-(a)nu-passī)

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’

(4sp🐘 #4 ☸Dhammā-(a)nu-passī)

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.
(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;
(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,
(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;
(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,
(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;
(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’




Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti.
undistractible and lucid rememberfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”

54.8.16 – (16 benefits for 16 APSS)


Aham-pi sudaṃ, bhikkhave,
"I-also ****, monks,
pubbeva sambodhā
before (my) awakening,
an-abhi-sam-buddho bodhi-sattova
(as a) not-(yet)-fully-self-awakened bodhi-satta,
samāno iminā vihārena bahulaṃ viharāmi.
similarly (with) this dwelling frequently I-dwelled.
Tassa mayhaṃ, bhikkhave,
When I, *********,
iminā vihārena bahulaṃ viharato
(with) this dwelling frequently dwelled,
neva kāyo kilamati na cakkhūni;
neither (my) body (was) fatigued, nor (my) eyes;
an-upādāya ca me
(by) not-clinging **,
āsavehi
(from the) asinine-inclinations
cittaṃ vimucci.
(my) mind (was) released.

54.8.16.1 - (1. No fatigue, leads to destruction of āsavās )

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘neva me kāyo kilameyya na cakkhūni,
{may} neither (my) body be-fatigued, nor (my) eyes;
anupādāya ca me
(by) not-clinging **,
āsavehi
(from the) asinine-inclinations
cittaṃ vimucceyyā’ti,
{may} (my) mind be-released.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.2 - (2. Abandon intentions on household attachments)

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘ye me geha-sitā sara-saṅkappā te pahīyeyyun’ti,
'that my household-attachment related strong-intentions, {may} they (be) abandoned,'
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.3 - (3. five masteries of perception 1 of 5 )

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘ap-paṭikūle paṭikūla-saññī vihareyyan’ti,
'(in the) non-repulsive, repulsive-perceptions (I) should-dwell-in,
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.4 - (4. five masteries of perception 2 of 5 )

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘paṭikūle ap-paṭikūla-saññī vihareyyan’ti,
'(in the) repulsive, non-repulsive-perceptions (I) should-dwell-in,
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.5 - (5. five masteries of perception 3 of 5 )

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘paṭikūle ca ap-paṭikūle ca paṭikūla-saññī vihareyyan’ti,
'(in the) repulsive and non-repulsive **, repulsive-perceptions (I) should-dwell-in.'
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.6 - (6. five masteries of perception 4 of 5 )

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘paṭikūle ca ap-paṭikūle ca ap-paṭikūla-saññī vihareyyan’ti,
'(in the) repulsive and non-repulsive **, non-repulsive-perceptions (I) should-dwell-in.'
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.7 - (7. five masteries of perception 5 of 5 )

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘ap-paṭikūlañ-ca paṭikūlañca
(in the) non-repulsive-and repulsive,
ta-dubhayaṃ abhi-nivajjetvā
{both}-of-those, removed-by-transcending,
upekkhako vihareyyaṃ
equanimous (I) dwell,
sato sampajāno’ti,
mindful (and) alert,'
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.8 - (8. STED 1st jhāna)

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
vivicc’eva kāmehi
Judiciously-secluded from desire for five cords of sensual pleasures,
vivicca a-kusalehi dhammehi
Judiciously-secluded from unskillful Dharmas,
sa-vitakkaṃ sa-vicāraṃ
with directed-thought and evaluation [of those verbal Dharma thoughts],
viveka-jaṃ pīti-sukhaṃ
with [mental] rapture and [physical] pleasure born from judicious-seclusion,
paṭhamaṃ jhānaṃ upasampajja vihareyyan’ti,
he attains and lives in first jhāna.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.9 - (9. STED 2nd jhāna )

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
Vitakka-vicārānaṃ vūpasamā
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sampasādanaṃ
with internal purity and self-confidence,
cetaso ekodi-bhāvaṃ
his mind becomes singular in focus.
a-vitakkaṃ a-vicāraṃ
Without directed-thought and evaluation, [mental processing is now subverbal,]
samādhi-jaṃ pīti-sukhaṃ
[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
dutiyaṃ jhānaṃ upasampajja vihareyyan’ti,
he attains and lives in second jhāna.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.10 - (10. STED 3rd jhāna)

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘pītiyā ca virāgā
With [mental] rapture fading,
upekkhako ca vihareyyaṃ
he lives equanimously observing [Dharmas with subverbal mental processing].
sato ca sampajāno,
remembering [and applying relevant Dharma], he lucidly discerns.
sukhañca kāyena paṭi­saṃ­ve­deyyaṃ,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti—
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
upekkhako satimā sukhavihārīti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant Dharma]."
tatiyaṃ jhānaṃ upasampajja vihareyyan’ti,
he attains and lives in third jhāna.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.11 - (11. STED 4th jhāna)

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
sukhassa ca pahānā
With the abandoning of [physical] pleasure
dukkhassa ca pahānā
and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā
with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ
experiencing [physical] sensations of neither pain nor pleasure,
Upekkhā-sati-pārisuddhiṃ
his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
catutthaṃ jhānaṃ upasampajja vihareyyan’ti,
he attains and lives in fourth jhāna.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.12 - (12. STED (smd 5) ākāsānañcā-(a)yatanaṃ )

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘sabbaso rūpasaññānaṃ samatikkamā
(with) complete [physical] form-perceptions transcending,
paṭi­gha­saññā­naṃ atthaṅgamā
(with) resistance-perceptions disappearance,
nānat­ta­saññā­naṃ amanasikārā
(and) diversity-perceptions; non-attention (to them),
ananto ākāsoti
[perceiving,] 'In-finite space,'
ākāsānañ­cāyata­naṃ upasampajja vihareyyan’ti,
Space-infinitude-dimension, (he) enters, dwells.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.13 - (13. STED (smd 6) viññāṇañcā-(a)yatanaṃ)

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘sabbaso ākāsānañ­cāyata­naṃ samatikkamma
(with) complete Space-infinitude-dimension's transcending,
anantaṃ viññāṇanti
(perceiving,) 'In-finite consciousness,'
viñ­ñā­ṇañ­cāyata­naṃ upasampajja vihareyyan’ti,
Consciousness-infinitude-dimension, (he) enters, dwells.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.14 - (14. STED (smd 7) ākiñcaññā-(a)yatanaṃ )

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘sabbaso viñ­ñā­ṇañ­cāyata­naṃ samatikkamma
(with) complete consciousness-infinitude-dimension's transcending
natthi kiñcīti
(perceiving,) 'There-is nothing,'
ākiñ­cañ­ñā­yatanaṃ upasampajja vihareyyan’ti,
Nothingness-dimension, (he) enters, dwells.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.15 - (15. STED (smd 8) Neva-saññā-nāsaññā-(a)yatanaṃ )

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma
(with) complete nothingness-dimension's transcending,
neva­saññā­nā­sañ­ñāyata­naṃ upasampajja vihareyyan’ti,
Neither-perception-nor-non-perception-dimension, (he) enters, dwells
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.16.16 - (16. STED (smd 9) Saññā-vedayita-nirodhaṃ )

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘sabbaso neva­saññā­nā­sañ­ñāyata­naṃ samatikkamma
(with) complete Neither-perception-nor-non-perception-dimension's transcending,
saññā­ve­dayi­ta­nirodhaṃ upasampajja vihareyyan’ti,
Perception-feeling-cessation, (he) enters, dwells
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.

54.8.20.1 - (3 types of feeling impermanent, etc.)

Evaṃ bhāvite kho, bhikkhave,
Thus developed indeed, monks,
Ānā-pānas-sati-samādhimhi
inhale-exhale-mindful-concentration
evaṃ bahulīkate,
thus pursued:
sukhañ-ce vedanaṃ vedayati,
{If}-pleasurable feeling (he) feels,
sā ‘a-niccā’ti pajānāti,
that (is) 'im-permanent' (he) discerns,
‘an-ajjhositā’ti pajānāti,
'not-clung (to)' (he) discerns,
‘an-abhi-nanditā’ti pajānāti;
'not-over-joyed' (he) discerns;
dukkhañ-ce vedanaṃ vedayati,
{If}-painful feeling (he) feels,
sā ‘a-niccā’ti pajānāti,
that (is) 'im-permanent' (he) discerns,
‘an-ajjhositā’ti pajānāti,
'not-clung (to)' (he) discerns,
‘an-abhi-nanditā’ti pajānāti;
'not-over-joyed' (he) discerns;
a-dukkham-a-sukhañ-ce vedanaṃ vedayati,
{If}-neither-painful-nor-pleasurable feeling (he) feels,
sā ‘a-niccā’ti pajānāti,
that (is) 'im-permanent' (he) discerns,
‘an-ajjhositā’ti pajānāti,
'not-clung (to)' (he) discerns,
‘an-abhi-nanditā’ti pajānāti;
'not-over-joyed' (he) discerns;

54.8.20.2 - (detached from 3 types of feelings, body, life )

Sukhañ-ce vedanaṃ vedayati,
{if}-pleasurable feeling (he) feels,
vi-saṃyutto naṃ vedayati;
dis-joined from-it (he) feels;
dukkhañ-ce vedanaṃ vedayati,
{if}-painful feeling (he) feels,
vi-saṃyutto naṃ vedayati;
dis-joined from-it (he) feels;
a-dukkham-a-sukhañ-ce vedanaṃ vedayati,
{if}-neither-painful-nor-pleasurable feeling (he) feels,
vi-saṃyutto naṃ vedayati.
dis-joined from-it (he) feels;

54.8.20.3 - (transcended body, life )

So
He,
kāya-pariyantikaṃ vedanaṃ vedayamāno
(when) body-limited feeling (he) feels,
‘kāya-pariyan­tikaṃ vedanaṃ vedayāmī’ti pajānāti,
'body-limited feeling (I) feel,' (he) discerns,
jīvita-pariyan­tikaṃ vedanaṃ vedayamāno
(when) life-limited feeling (he) feels,
‘jīvita-pariyan­tikaṃ vedanaṃ vedayāmī’ti pajānāti,
'life-limited feeling (I) feel,' (he) discerns,
‘kāyassa bhedā uddhaṃ jīvita-pariyā­dānā
'(with) body's breaking up, lifepsan-limit [reached],
idheva sabba-vedayitāni an-abhi-nanditāni
here-indeed, all-feelings, not-delighted-in,
sītī-bhavissantī’ti
{becomes}-cool.’
pajānāti.
(This he) discerns.

54.8.20.4 - (simile of oil lamp)

Seyyathāpi, bhikkhave,
Just-as, *********,
telañca paṭicca,
(with) oil (as a) cause,
vaṭṭiñca paṭicca
(with a) wick (as a) cause,
telap-padīpo jhāyeyya,
(an) oil-lamp burns,
tasseva telassa ca
(with) that oil and
vaṭṭiyā ca pariyādānā
wick's ** termination,
an-āhāro nibbāyeyya;
without-sustenance (it) [goes to] Nirvana.

54.8.20.5 - (repeat: transcended body, life )

evameva kho, bhikkhave, bhikkhu
like that, monks, (a) monk,
kāya-pariyantikaṃ vedanaṃ vedayamāno
(when) body-limited feeling (he) feels,
‘kāya-pariyan­tikaṃ vedanaṃ vedayāmī’ti pajānāti,
'body-limited feeling (I) feel,' (he) discerns,
jīvita-pariyan­tikaṃ vedanaṃ vedayamāno
(when) life-limited feeling (he) feels,
‘jīvita-pariyan­tikaṃ vedanaṃ vedayāmī’ti pajānāti,
'life-limited feeling (I) feel,' (he) discerns,
‘kāyassa bhedā uddhaṃ jīvita-pariyā­dānā
'(with) body's breaking up, lifepsan-limit [reached],
idheva sabba-vedayitāni an-abhi-nanditāni
here-indeed, all-feelings, not-delighted-in,
sītī-bhavissantī’ti
{becomes}-cool.’
pajānātī”ti.
(This he) discerns.
Aṭṭhamaṃ.
(end of sutta)
(end of sutta⏹️)





54.9 - SN 54.9 Vesālī: At Vesālī


9. Vesālīsutta
9. At Vesālī
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

54.9.1 - (Buddha praises 31asb🧟‍ foulness meditation)


Tena kho pana samayena bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati.
Now at that time the Buddha spoke in many ways to the monks about the meditation on ugliness. He praised the meditation on ugliness and its development.

54.9.2 - (then he goes on solo retreat not to be disturbed)


Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyituṃ.
“monks, I wish to go on retreat for a fortnight.
Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
No-one should approach me, except for the one who brings my alms-food.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
“Yes, sir,” replied those monks. And no-one approached him, except for the one who brought the alms-food.

54.9.3 - (scores of monks start practicing 31asb)


Atha kho te bhikkhū:
Then those monks thought:
“bhagavā anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsatī”ti anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti.
“The Buddha spoke in many ways about the meditation on ugliness. He praised the meditation on ugliness and its development.” They committed themselves to developing the many different aspects of the meditation on ugliness.

54.9.4 - (scores of monks take a wrong turn and start committing suicide)


Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti.
Becoming horrified, repelled, and disgusted with this body, they looked for someone to slit their wrists.
Dasapi bhikkhū ekāhena satthaṃ āharanti, vīsampi … pe … tiṃsampi bhikkhū ekāhena satthaṃ āharanti.
Each day ten, twenty, or thirty monks slit their wrists.

54.9.5 - (after 2 weeks Buddha emerges and asks why so many monks missing)


Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi:
Then after a fortnight had passed, the Buddha came out of retreat and addressed Ānanda:
“kiṃ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti?
“Ānanda, why does the monk Saṅgha seem so diminished?”
“Tathā hi pana, bhante, ‘bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsatī’ti anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti.
Ānanda told the Buddha all that had happened, and said:
Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti.
Dasapi bhikkhū ekāhena satthaṃ āharanti, vīsampi bhikkhū … tiṃsampi bhikkhū ekāhena satthaṃ āharanti.

54.9.6 - (Ananda suggests Buddha teach another meditation besides 31asb)


Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā”ti.
“Sir, please explain another way for the monk Saṅgha to get enlightened.”
“Tenahānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti.
“Well then, Ānanda, gather all the monks staying in the vicinity of Vesālī together in the assembly hall.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, and said:
“sannipatito, bhante, bhikkhusaṃgho.
“Sir, the monk Saṅgha has assembled.
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.
“Please, sir, come at your convenience.”
Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha went to the assembly hall, sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:

54.9.7 - (16 APS is peaceful and exquisite)


“ayampi kho, bhikkhave,
“monks, when this
ānā-pānas-sati-samādhi
Inhale-exhale-rememberful-undistractible-lucidity,
bhāvito bahulī-kato
(when) developed (and) abundantly-pursued,
santo ceva paṇīto ca
(is) peaceful and exquisite **,
asecanako ca sukho ca vihāro
sublime (and a) pleasurable ** dwelling.
uppann-uppanne pāpake a-kusale dhamme
any-arisen evil un-skillful ☸Dharmas (he)
ṭhānaso antaradhāpeti vūpasameti.
immediately disperses (and) relieves (it);

54.9.8 - (simile of great rain that cools of dust and heat)


Seyyathāpi, bhikkhave,
"Just-as, monks,
gimhānaṃ pacchime māse
(in the) summer, (the) last month [of the hot season],
ūhataṃ rajojallaṃ,
up-swirls (a mass of) dust-and-dirt,
tamenaṃ mahā-akāla-megho
then (a) great-out-of-season-rain-cloud
ṭhānaso antaradhāpeti vūpasameti;
immediately disperses (and) relieves (it);
evameva kho, bhikkhave,
Like that, monks,
ānā-pānas-sati-samādhi
Inhale-exhale-rememberful-undistractible-lucidity,
bhāvito bahulī-kato
(when) developed (and) abundantly-pursued,
santo ceva paṇīto ca
(is) peaceful and exquisite **,
asecanako ca sukho ca vihāro
sublime (and a) pleasurable ** dwelling.
uppann-uppanne pāpake a-kusale dhamme
any-arisen evil un-skillful ☸Dharmas (he)
ṭhānaso antaradhāpeti vūpasameti.
immediately disperses (and) relieves (it);
Kathaṃ bhāvito ca, bhikkhave,
How (should one) develop ********
ānā-pānas-sati-samādhi
Inhale-exhale-rememberful-undistractible-lucidity,
kathaṃ bahulī-kato
how (is it) abundantly-pusued (such that it)
santo ceva paṇīto ca
(is) peaceful and exquisite **,
asecanako ca sukho ca vihāro
sublime (and a) pleasurable ** dwelling.
uppann-uppanne pāpake a-kusale dhamme
any-arisen evil un-skillful ☸Dharmas (he)
ṭhānaso antaradhāpeti vūpasameti.
immediately disperses (and) relieves (it);
?
?
Idha, bhikkhave, bhikkhu
Here, monks, a monk

54.9.9 - (STED 16-APS )

(elided version of 16aps breath meditation: See 16🌬️😤‍ for full text)

having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’


54.9.10 - (conclusion)



Evaṃ bhāvito kho, bhikkhave,
Thus developed, this ********
ānā-pānas-sati-samādhi
Inhale-exhale-rememberful-undistractible-lucidity,
bhāvito bahulī-kato
(when) developed (and) abundantly-pursued,
santo ceva paṇīto ca
(is) peaceful and exquisite **,
asecanako ca sukho ca vihāro
sublime (and a) pleasurable ** dwelling.
uppann-uppanne pāpake a-kusale dhamme
any-arisen evil un-skillful ☸Dharmas (he)
ṭhānaso antaradhāpeti vūpasameti.
immediately disperses (and) relieves (it);
-ī”ti.
(end quote & extend last vowel)
(end of sutta⏹️)







54.10 - SN 54.10 Kimila: With Kimbila


10. Kimilasutta
10. With Kimbila
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā kimilāyaṃ viharati veḷuvane.
At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.
Tatra kho bhagavā āyasmantaṃ kimilaṃ āmantesi:
Then the Buddha said to Venerable Kimbila:
“kathaṃ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso”ti?
“Kimbila, how is undistractible-lucidity due to rememberfulness of breathing developed and cultivated so that it is very fruitful and beneficial?”

54.10.1 - (Buddha expects all monks to have 16 APS memorized clearly)


Evaṃ vutte, āyasmā kimilo tuṇhī ahosi.
When he said this, Kimbila kept silent.
Dutiyampi kho bhagavā … pe …
For a second time …
tatiyampi kho bhagavā āyasmantaṃ kimilaṃ āmantesi:
And for a third time, the Buddha said to him:
“kathaṃ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso”ti?
“How is undistractible-lucidity due to rememberfulness of breathing developed and cultivated so that it is very fruitful and beneficial?”
Tatiyampi kho āyasmā kimilo tuṇhī ahosi.
And a second time and a third time Kimbila kept silent.
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:
When he said this, Venerable Ānanda said to the Buddha:
“etassa, bhagavā, kālo; etassa, sugata, kālo.
“Now is the time, Blessed One! Now is the time, Holy One!
Yaṃ bhagavā ānāpānassatisamādhiṃ bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti.
Let the Buddha speak on undistractible-lucidity due to rememberfulness of breathing. The monks will listen and remember it.”

54.10.2 - (after 3 tries Kimbila fails to answer, Buddha repeats discourse of SN 54.3)



“Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:
The Buddha said this:
“kathaṃ bhāvito ca, ānanda, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso?
“Ānanda, how is undistractible-lucidity due to rememberfulness of breathing developed and cultivated so that it is very fruitful and beneficial?
Idhānanda, bhikkhu
Here, ***, a monk

(elided version of 16aps breath meditation: See 16🌬️😤‍ for full text)

having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’




Evaṃ bhāvito kho, ānanda, ānāpānassatisamādhi evaṃ bahulīkato mahapphalo hoti mahānisaṃso.
That’s how undistractible-lucidity due to rememberfulness of breathing, when developed and cultivated, is very fruitful and beneficial.

54.10.3 - (steps 1-4 from 16🌬️😤‍ fulfill 4sp🐘 1. kāya-anu-passana)



Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].




kāye kāyānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the body as a body [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Kāyaññatarāhaṃ, ānanda, etaṃ vadāmi yadidaṃ—assāsapassāsaṃ.
Because the breath is a certain aspect of the body, I say.
Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Therefore, at such a time a monk lives continuously seeing the body as a body [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.

54.10.4 - (steps 5-8 from 16🌬️😤‍ fulfill 4sp🐘 2. vedana-anu-passana)



Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’




vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing sensations as sensations [truly are], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Vedanāññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ—assāsapassāsānaṃ sādhukaṃ manasikāraṃ.
Because close focus on the breath is a certain aspect of sensations, I say.
Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (2)
Therefore, at such a time a monk lives continuously seeing sensations as sensations [truly are], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.

54.10.5 - (steps 9-12 from 16🌬️😤‍ fulfill 4sp🐘 3. citta-anu-passana)



Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’




citte cittānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the mind as a mind [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Nāhaṃ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi.
Because there is no development of undistractible-lucidity due to rememberfulness of breathing for someone who is unrememberful and lacks lucid-discerning, I say.
Tasmātihānanda, citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (3)
Therefore, at such a time a monk lives continuously seeing the mind as a mind [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.

54.10.6 - (steps 13-16 from 16🌬️😤‍ fulfill 4sp🐘 4. Dhamma-anu-passana)



Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.
(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;
(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,
(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;
(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,
(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;
(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’




dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the Dharma as Dharma [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.
Having seen with wisdom the giving up of desire and aversion, they watch closely over with equanimous-observation.
Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (4)
Therefore, at such a time a monk lives continuously seeing the Dharma as Dharma [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.

54.10.7 - (simile of chariot crushing dirt easily)



Seyyathāpi, ānanda, catumahāpathe mahāpaṃsupuñjo.
Suppose there was a large heap of sand at the crossroads.
Puratthimāya cepi disāyaṃ āgaccheyya sakaṭaṃ vā ratho vā, upahanateva taṃ paṃsupuñjaṃ;
And a cart or chariot were to come by from the east,
pacchimāya cepi disāya āgaccheyya …
west,
uttarāya cepi disāya …
north,
dakkhiṇāya cepi disāya āgaccheyya sakaṭaṃ vā ratho vā, upahanateva taṃ paṃsupuñjaṃ.
or south and destroy that heap of sand.

(in the same way a monk destroys evil Dharmas with 4sp)


Evameva kho, ānanda, bhikkhu kāye kāyānupassī viharantopi
In the same way, when a monk lives continuously seeing the body as a body [truly is],
upahanateva pāpake akusale dhamme;
they destroy bad, unskillful ☸Dhammas.”
when a monk
vedanāsu … pe …
lives continuously seeing sensations as sensations [truly are] …
citte … pe …
lives continuously seeing the mind as a mind [truly is]…
dhammesu dhammānupassī viharantopi
lives continuously seeing the Dhamma as Dhamma [truly is],
upahanateva pāpake akusale dhamme”ti.
they destroy bad, unskillful ☸Dhammas.”
(end of sutta⏹️)





54..2.. - SN 54 vagga 2 Dutiya: The Second Chapter


2. Dutiyavagga
2. The Second Chapter

54.11 - SN 54.11 Icchānaṅgala: Icchānaṅgala


11. Icchānaṅgalasutta
11. Icchānaṅgala
Ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
At one time the Buddha was staying in a forest near Icchānaṅgala.
Tatra kho bhagavā bhikkhū āmantesi:
There he addressed the monks:
“icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ.
“monks, I wish to go on retreat for three months.
Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
No-one should approach me, except for the one who brings my alms-food.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
“Yes, sir,” replied those monks. And no-one approached him, except for the one who brought the alms-food.

(Buddha does 16🌬️😤‍ without the ‘sikkhati’/trains himself)



Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:
Then after three months had passed, the Buddha came out of retreat and addressed the monks:
“sace kho, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow another path were to ask you:
‘katamenāvuso, vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ vihāsī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
‘Reverends, what was the ascetic Gotama’s usual meditation during the rainy season residence?’ You should answer them like this.
‘ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṃ bahulaṃ vihāsī’ti.
‘Reverends, the ascetic Gotama’s usual meditation during the rainy season residence was undistractible-lucidity due to rememberfulness of breathing.’
Idhāhaṃ, bhikkhave, sato assasāmi, sato passasāmi.
In this regard: rememberful, I breathe in. rememberful, I breathe out.
Dīghaṃ assasanto ‘dīghaṃ assasāmī’ti pajānāmi, dīghaṃ passasanto ‘dīghaṃ passasāmī’ti pajānāmi;
When breathing in heavily I know: ‘I’m breathing in heavily.’ When breathing out heavily I know: ‘I’m breathing out heavily.’
rassaṃ assasanto ‘rassaṃ assasāmī’ti pajānāmi, rassaṃ passasanto ‘rassaṃ passasāmī’ti pajānāmi;
When breathing in lightly I know: ‘I’m breathing in lightly.’ When breathing out lightly I know: ‘I’m breathing out lightly.’
‘sabbakāyappaṭisaṃvedī assasissāmī’ti pajānāmi … pe …
I know: ‘I’ll breathe in experiencing the whole body.’ …
‘paṭinissaggānupassī assasissāmī’ti pajānāmi, ‘paṭinissaggānupassī passasissāmī’ti pajānāmi.
I know: ‘I’ll breathe in observing letting go.’ I know: ‘I’ll breathe out observing letting go.’

(conclusion: noble dwelling, brahma, tathagata’s)



Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya:
For if anything should be rightly called
‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi.
‘the meditation of a noble one’, or else ‘the meditation of a Brahmā’, or else ‘the meditation of a realized one’,
Ānāpānassatisamādhiṃ sammā vadamāno vadeyya:
it’s undistractible-lucidity due to rememberfulness of breathing.
‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi.
Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesaṃ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṃ khayāya saṃvattati.
For those monks who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary—the development and cultivation of undistractible-lucidity due to rememberfulness of breathing leads to the ending of asinine-inclinations.
Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato diṭṭhadhammasukhavihārāya ceva saṃvattati satisampajaññāya ca.
For those monks who are perfected—who have ended the asinine-inclinations, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—the development and cultivation of undistractible-lucidity due to rememberfulness of breathing leads to pleasureful meditation in the present life, and to rememberfulness and awareness.
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya:
For if anything should be rightly called
‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi.
‘the meditation of a noble one’, or else ‘the meditation of a Brahmā’, or else ‘the meditation of a realized one’,
Ānāpānassatisamādhiṃ sammā vadamāno vadeyya:
it’s undistractible-lucidity due to rememberfulness of breathing.”
‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipī”ti.
(end of sutta⏹️)






54.12 - SN 54.12 Kaṅkheyya: In Doubt


12. Kaṅkheyyasutta
12. In Doubt
Ekaṃ samayaṃ āyasmā lomasakaṃbhiyo sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time Venerable Lomasavaṅgīsa was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yenāyasmā lomasakaṃbhiyo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ lomasakaṃbhiyaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko āyasmantaṃ lomasakaṃbhiyaṃ etadavoca:
Then Mahānāma the Sakyan went up to Venerable Lomasavaṅgīsa, bowed, sat down to one side, and said to him:
“so eva nu kho, bhante, sekho vihāro so tathāgatavihāro, udāhu aññova sekho vihāro añño tathāgatavihāro”ti?
“Sir, is the meditation of a trainee just the same as the meditation of a Realized One? Or is the meditation of a trainee different from the meditation of a Realized One?”

(trainee/sekha’s dwelling different than tathagata)



“Na kho, āvuso mahānāma, sveva sekho vihāro, so tathāgatavihāro.
“Reverend Mahānāma, the meditation of a trainee and a realized one are not the same;
Añño kho, āvuso mahānāma, sekho vihāro, añño tathāgatavihāro.
they are different.
Ye te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te pañca nīvaraṇe pahāya viharanti.
Those monks who are trainees haven’t achieved their heart’s desire, but live aspiring for the supreme sanctuary. They meditate after giving up the five hindrances.
Katame pañca?
What five?
Kāmacchandanīvaraṇaṃ pahāya viharanti, byāpādanīvaraṇaṃ … pe …
The hindrances of sensual desire, ill will,
thinamiddhanīvaraṇaṃ …
dullness and drowsiness,
uddhaccakukkuccanīvaraṇaṃ …
restlessness and remorse,
vicikicchānīvaraṇaṃ pahāya viharanti.
and doubt.
Yepi te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te ime pañca nīvaraṇe pahāya viharanti.
Those who are trainee monks … meditate after giving up the five hindrances.

(arahants no longer deal with 5niv)



Ye ca kho te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesaṃ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Those monks who are perfected—who have ended the asinine-inclinations, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—for them, the five hindrances are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Katame pañca?
What five?
Kāmacchandanīvaraṇaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ;
The hindrances of sensual desire,
byāpādanīvaraṇaṃ pahīnaṃ … pe …
ill will,
thinamiddhanīvaraṇaṃ …
dullness and drowsiness,
uddhaccakukkuccanīvaraṇaṃ …
restlessness and remorse,
vicikicchānīvaraṇaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
and doubt.
Ye te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesaṃ ime pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Those monks who are perfected—who have ended the asinine-inclinations … for them, the five hindrances are cut off at the root … and unable to arise in the future.
Tadamināpetaṃ, āvuso mahānāma, pariyāyena veditabbaṃ yathā—
And here’s another way to understand how
aññova sekho vihāro, añño tathāgatavihāro.
the meditation of a trainee and a realized one are different.
Ekamidaṃ, āvuso mahānāma, samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
At one time the Buddha was staying in a forest near Icchānaṅgala.
Tatra kho, āvuso mahānāma, bhagavā bhikkhū āmantesi:
There he addressed the monks:
‘icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ.
‘monks, I wish to go on retreat for three months.
Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’ti.
No-one should approach me, except for the one who brings my alms-food.’
‘Evaṃ, bhante’ti kho, āvuso mahānāma, te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
‘Yes, sir,’ replied those monks. And no-one approached him, except for the one who brought the alms-food.

(Buddha does 16🌬️😤‍ without the ‘sikkhati’/trains himself)



Atha kho, āvuso, bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:
Then after three months had passed, the Buddha came out of retreat and addressed the monks:
‘sace kho, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
‘monks, if wanderers who follow another path were to ask you:
“katamenāvuso, vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ vihāsī”ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
“Reverends, what was the ascetic Gotama’s usual meditation during the rainy season residence?” You should answer them like this:
“ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṃ bahulaṃ vihāsī”’ti.
“Reverends, the ascetic Gotama’s usual meditation during the rainy season residence was undistractible-lucidity due to rememberfulness of breathing.”
Idhāhaṃ, bhikkhave, sato assasāmi, sato passasāmi.
In this regard: rememberful, I breathe in. rememberful, I breathe out.
Dīghaṃ assasanto dīghaṃ assasāmīti pajānāmi, dīghaṃ passasanto dīghaṃ passasāmīti pajānāmi … pe …
When breathing in heavily I know: ‘I’m breathing in heavily.’ When breathing out heavily I know: ‘I’m breathing out heavily.’ …
paṭinissaggānupassī assasissāmīti pajānāmi, paṭinissaggānupassī passasissāmīti pajānāmi.
I know: “I’ll breathe in observing letting go.” I know: “I’ll breathe out observing letting go.”

(conclusion)



Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya—
For if anything should be rightly called
ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi.
“the meditation of a noble one”, or else “the meditation of a Brahmā”, or else “the meditation of a realized one”,
Ānāpānassatisamādhiṃ sammā vadamāno vadeyya—
it’s undistractible-lucidity due to rememberfulness of breathing.
ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi.
Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṃ khayāya saṃvattati.
For those monks who are trainees—who haven’t achieved their heart’s desire, but live aspiring for the supreme sanctuary—the development and cultivation of undistractible-lucidity due to rememberfulness of breathing leads to the ending of asinine-inclinations.
Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato diṭṭheva dhamme sukhavihārāya ceva saṃvattati satisampajaññāya ca.
For those monks who are perfected—who have ended the asinine-inclinations, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—the development and cultivation of undistractible-lucidity due to rememberfulness of breathing leads to pleasureful meditation in the present life, and to rememberfulness and awareness.
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya—
For if anything should be rightly called
ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi.
“the meditation of a noble one”, or else “the meditation of a Brahmā”, or else “the meditation of a realized one”,
Ānāpānassatisamādhiṃ sammā vadamāno vadeyya—
it’s undistractible-lucidity due to rememberfulness of breathing.’
ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipīti.
Iminā kho etaṃ, āvuso mahānāma, pariyāyena veditabbaṃ, yathā—
This is another way to understand how
aññova sekho vihāro, añño tathāgatavihāro”ti.
the meditation of a trainee and a realized one are different.”
(end of sutta⏹️)


54.13 - SN 54.13 Paṭhamaānanda: With Ānanda (1st)


13. Paṭhamaānandasutta
13. With Ānanda (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“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?
“Sir, is there one ☸Dharma that, when developed and cultivated, fulfills four ☸Dharmas; and those four ☸Dharmas, when developed and cultivated, fulfill seven ☸Dharmas; and those seven ☸Dharmas, when developed and cultivated, fulfill two ☸Dharmas?”

54.13.1 - (how 1 ☸Dharma → 4sp → 7sb → 2 ☸Dharmas)



“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.”
“Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?
“Sir, what is that one ☸Dharma?”
“Ānāpānassatisamādhi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjā-vimuttiṃ paripūrenti.
“undistractible-lucidity due to rememberfulness of breathing is one ☸Dharma that, when developed and cultivated, fulfills the four kinds of rememberfulness meditation. And the four kinds of rememberfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.

54.13.2 - (how 16APS → 4sp)



Kathaṃ bhāvito, ānanda, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti?
And how is rememberfulness of breathing developed and cultivated so as to fulfill the four kinds of rememberfulness meditation?
Idh’-ānanda, bhikkhu
Here, ****, a monk

(elided version of 16aps breath meditation: See 16🌬️😤‍ for full text)

having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’



54.13.2.1 - (steps 1-4 from 16🌬️😤‍ fulfill 4sp🐘 1. kāya-anu-passana)


Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].


kāye kāyānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the body as a body [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Kāyaññatarāhaṃ, ānanda, etaṃ vadāmi yadidaṃ—assāsapassāsaṃ.
Because the breath is a certain aspect of the body, I say.
Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Therefore, at such a time a monk lives continuously seeing the body as a body [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.

54.13.2.2 - (steps 5-8 from 16🌬️😤‍ fulfill 4sp🐘 2. vedana-anu-passana)


Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’


vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing sensations as sensations [truly are], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Vedanāññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ—assāsapassāsānaṃ sādhukaṃ manasikāraṃ.
Because close focus on the breath is a certain aspect of sensations, I say.
Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (2)
Therefore, at such a time a monk lives continuously seeing sensations as sensations [truly are], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.

54.13.2.3 - (steps 9-12 from 16🌬️😤‍ fulfill 4sp🐘 3. citta-anu-passana)


Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’


citte cittānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the mind as a mind [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Nāhaṃ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi.
Because there is no development of undistractible-lucidity due to rememberfulness of breathing for someone who is unrememberful and lacks lucid-discerning, I say.
Tasmātihānanda, citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (3)
Therefore, at such a time a monk lives continuously seeing the mind as a mind [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.

54.13.2.4 - (steps 13-16 from 16🌬️😤‍ fulfill 4sp🐘 4. Dhamma-anu-passana)


Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.
(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;
(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,
(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;
(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,
(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;
(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’


dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the Dharma as Dharma [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.
Having seen with wisdom the giving up of desire and aversion, they watch closely over with equanimous-observation.
Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (4)
Therefore, at such a time a monk lives continuously seeing the Dharma as Dharma [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Evaṃ bhāvito kho, ānanda, ānāpānassatisamādhi evaṃ bahulīkato cattāro satipaṭṭhāne paripūreti.
That’s how undistractible-lucidity due to rememberfulness of breathing is developed and cultivated so as to fulfill the four kinds of rememberfulness meditation.

54.13.3 - (how 4sp → 7sb)

(This section is just slightly modified version of super important 7sb☀️ sutta SN 46.3)


(how 4sp1 kāya → 7sb)
(16🌬️😤‍ is the Dharma that sati-sambojjhanga ‘remembers’/sarati and ‘thinks’(vitakka) about)




Kathaṃ bhāvitā cānanda, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?
And how are the four kinds of rememberfulness meditation developed and cultivated so as to fulfill the seven awakening factors?

54.13.3.1 (1🐘 Sati: taṃ Dhammaṃ anus-sarati anu-vitakketi)



Yasmiṃ samaye, ānanda, bhikkhu kāye kāyānupassī viharati—
Whenever a monk meditates by continuously-seeing the body as a body [as it actually is],
upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti a-sam-muṭṭhā.
their remembering [of Dharma] is established and not-forgetful.
. Yasmiṃ samaye, ānanda, bhikkhuno
. On-the occasion, ānanda, a-monk
upaṭṭhitā sati hoti a-sam-muṭṭhā—
{has} established [Dharma]-remembering, is not-forgetful-
sati-sam-bojjh-aṅgo tasmiṃ samaye
remembrance-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
sati-sam-bojjh-aṅgaṃ tasmiṃ samaye
remembrance-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
sati-sam-bojjh-aṅgo tasmiṃ samaye
remembrance-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.

54.13.3.2 (2💭🕵️ Dhamma-vicaya: taṃ dhammaṃ paññāya, pa-vicinati pa-vicarati pari-vīmaṃsam-āpajjati )


So tathā sato viharanto
He, {dwelling as} a rememberer,
taṃ dhammaṃ paññāya
that Dhamma-[teaching] (with) discernment,
pa-vicinati pa-vicarati
(he) discriminates, (he) evaluates,
pari-vīmaṃsam-āpajjati.
circumspect-investigation-(he)-enters-upon.
. Yasmiṃ samaye, ānanda, bhikkhu
. On-the occasion, ānanda, a-monk
tathā sato viharanto
Dwelling as a rememberer,
taṃ dhammaṃ paññāya
that Dhamma-[teaching] (with) discernment,
pa-vicinati pa-vicarati
(he) discriminates, (he) evaluates,
pari-vīmaṃsam-āpajjati.
circumspect-investigation-(he)-enters-upon.
Dhamma-vicaya-sam-bojjh-aṅgo tasmiṃ samaye
Dhamma-investigation-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
Dhamma-vicaya-sam-bojjh-aṅgaṃ tasmiṃ samaye
Dhamma-investigation-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
Dhamma-vicaya-sam-bojjh-aṅgo tasmiṃ samaye
Dhamma-investigation-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.

54.13.3.3 (3🏹 Vīriya: āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.)


Tassa taṃ dhammaṃ paññāya
He, [regarding] that Dhamma (with) discernment,
pa-vicinato pa-vicarato
(he) discriminates, (he) evaluates,
Pari-vīmaṃsam-āpajjato
circumspect-investigation-(he)-enters-upon.
āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.
aroused is (his) vigor without-slackening.
Yasmiṃ samaye, ānanda, bhikkhuno
. On-the occasion, ānanda, a-monk
taṃ dhammaṃ paññāya
that Dhamma-[teaching] (with) discernment,
pa-vicinato pa-vicarato
(he) discriminates, (he) evaluates,
Pari-vīmaṃsam-āpajjato
circumspect-investigation-(he)-enters-upon.
āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.
aroused is (his) vigor without-slackening.
Vīriya-sam-bojjh-aṅgo tasmiṃ samaye
Vigor-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
Vīriya-sam-bojjh-aṅgaṃ tasmiṃ samaye
Vigor-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
Vīriya-sam-bojjh-aṅgo tasmiṃ samaye
Vigor-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.

54.13.3.4 (4😁 Pīti: Āraddha-vīriyassa uppajjati pīti nir-āmisā,)


Āraddha-vīriyassa uppajjati pīti nir-āmisā.
(With) aroused-vigor, (there) arises rapture non-carnal.
Yasmiṃ samaye, ānanda, bhikkhuno
. On-the occasion, ānanda, a-monk
Āraddha-vīriyassa uppajjati pīti nir-āmisā,
(With) aroused-vigor, (there) arises rapture non-carnal,
Pīti-sam-bojjh-aṅgo tasmiṃ samaye
Rapture-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
Pīti-sam-bojjh-aṅgaṃ tasmiṃ samaye
Rapture-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
Pīti-sam-bojjh-aṅgo tasmiṃ samaye
Rapture-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.

54.13.3.5 (5🌊 Passaddhi: Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati )


Pīti-man-assa
(with) en-raptured mind,
kāyo-pi passambhati,
(the) body-also becomes-pacified,
cittam-pi passambhati
(the) mind-also becomes-pacified
.
.
Yasmiṃ samaye, ānanda, bhikkhuno
. On-the occasion, ānanda, a-monk
Pīti-man-assa
(with) en-raptured mind,
kāyo-pi passambhati,
(the) body-also becomes-pacified,
cittam-pi passambhati
(the) mind-also becomes-pacified
,
,
Passaddhi-sam-bojjh-aṅgo tasmiṃ samaye
pacification-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
Passaddhi-sam-bojjh-aṅgaṃ tasmiṃ samaye
pacification-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
Passaddhi-sam-bojjh-aṅgo tasmiṃ samaye
pacification-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.

54.13.3.6 (6🌄 Samādhi: Passaddha-kāyassa sukhino, cittaṃ samādhiyati.)


Passaddha-kāyassa
(with) pacified-body,
sukhino
(of) one-in-pleasure,
cittaṃ samādhiyati.
(the) mind becomes-undistractable-&-lucid.
Yasmiṃ samaye, ānanda, bhikkhuno
. On-the occasion, ānanda, a-monk
Passaddha-kāyassa
(with) pacified-body,
sukhino
(of) one-in-pleasure,
cittaṃ samādhiyati.
(the) mind becomes-undistractable-&-lucid.
Samādhi-sam-bojjh-aṅgo tasmiṃ samaye
Undistractable-lucidity-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
Samādhi-sam-bojjh-aṅgaṃ tasmiṃ samaye
Undistractable-lucidity-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
Samādhi-sam-bojjh-aṅgo tasmiṃ samaye
Undistractable-lucidity-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.

54.13.3.7 (7🛆👁 Upekkha: so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)


So
"He,
tathā-samāhitaṃ cittaṃ
(of) such-undistractable-&-lucid mind
sādhukaṃ ajjh-upekkhitā hoti
thoroughly looks-on-with-equanimity ****
.
.
. Yasmiṃ samaye, ānanda, bhikkhu
. On-the occasion, ānanda, a-monk
tathā-samāhitaṃ cittaṃ
(of) such-undistractable-&-lucid mind
sādhukaṃ ajjh-upekkhitā hoti
thoroughly looks-on-with-equanimity ****
,
,
upekkhā-sam-bojjh-aṅgo tasmiṃ samaye
equanimity-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
upekkhā-sam-bojjh-aṅgaṃ tasmiṃ samaye
equanimity-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
upekkhā-sam-bojjh-aṅgo tasmiṃ samaye
equanimity-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.

(how 4sp2 vedana → 7sb... same as with 4sp1 kāya)



Yasmiṃ samaye, ānanda, bhikkhu vedanāsu … pe …
Whenever a monk meditates by continuously-seeing feelings as feelings [as they actually are]…

(how 4sp3 citta → 7sb... same as with 4sp1 kāya)


citte … pe …
Whenever a monk meditates by continuously-seeing the mind as the mind [as it actually is]…

(how 4sp4 Dharma → 7sb... same as with 4sp1 kāya)


dhammesu dhammānupassī viharati—
Whenever a monk meditates by continuously-seeing the Dharma as the Dharma [as it actually is]…
upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā.
their rememberfulness is established and lucid.
Yasmiṃ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā—
At such a time, a monk has activated the awakening factor of rememberfulness; they develop it and perfect it. …
satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
(Yathā paṭhamaṃ satipaṭṭhānaṃ, evaṃ vitthāretabbaṃ.)
(This should be told in full as for the first kind of rememberfulness meditation.)
So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.
They closely watch over that mind undistractify-&-lucidifyd in samādhi.
Yasmiṃ samaye, ānanda, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti—
At such a time, a monk has activated the awakening factor of equanimity; they develop it and perfect it.
upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
Evaṃ bhāvitā kho, ānanda, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.
That’s how the four kinds of rememberfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.

54.13.4 - (how 7sb → vijjā-vimuttiṃ)



Kathaṃ bhāvitā, ānanda, satta bojjhaṅgā kathaṃ bahulīkatā vijjā-vimuttiṃ paripūrenti?
And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?
Idhānanda, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of Dharma, vigor, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on judicious-seclusion, fading away, and cessation, and ripen as release [into nirvana].
Evaṃ bhāvitā kho, ānanda, satta bojjhaṅgā evaṃ bahulīkatā vijjā-vimuttiṃ paripūrentī”ti.
That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”
(end of sutta⏹️)


54.14 - SN 54.14 Dutiyaānanda: With Ānanda (2nd)

(This sutta is same as SN 54.13 except Buddha asks Ananda if he memorized it correctly, instead of Ananda asking the Buddha to teach it)

14. Dutiyaānandasutta
14. With Ānanda (2nd)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“atthi nu kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.
“Ānanda, is there one Dharma that, when developed and cultivated, fulfills four Dharmas; and those four Dharmas, when developed and cultivated, fulfill seven Dharmas; and those seven Dharmas, when developed and cultivated, fulfill two Dharmas?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our teachings are rooted in the Buddha. …”
“atthānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti.
“There is, Ānanda.
Katamo cānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti?
And what is that one Dharma?
Ānāpānassatisamādhi, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentīti.
undistractible-lucidity due to rememberfulness of breathing is one Dharma that, when developed and cultivated, fulfills the four kinds of rememberfulness meditation. And the four kinds of rememberfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.
Kathaṃ bhāvito cānanda, ānāpānassatisamādhi, kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti?
And how is rememberfulness of breathing developed and cultivated so as to fulfill the four kinds of rememberfulness meditation? …
Idhānanda, bhikkhu araññagato vā … pe …

(elided version of 16aps breath meditation: See 16🌬️😤‍ for full text)

having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’




evaṃ bhāvitā kho, ānanda, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”
(end of sutta⏹️)



54.15 - SN 54.15 Paṭhamabhikkhu: Several monks (1st)

(This sutta is same as SN 54.13 except instead of Ananda it’s a group of monks asking for teaching)

15. Paṭhamabhikkhusutta
15. Several monks (1st)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“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?
“Sir, is there one Dharma that, when developed and cultivated, fulfills four Dharmas; and those four Dharmas, when developed and cultivated, fulfill seven Dharmas; and those seven Dharmas, when developed and cultivated, fulfill two Dharmas?”
“Atthi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.
“There is, monks.”
“Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?
“Sir, what is that one Dharma?”
“Ānāpānassatisamādhi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentīti.
“undistractible-lucidity due to rememberfulness of breathing is one Dharma that, when developed and cultivated, fulfills the four kinds of rememberfulness meditation. And the four kinds of rememberfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.
Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti?
And how is rememberfulness of breathing developed and cultivated so as to fulfill the four kinds of rememberfulness meditation? …
Idha, bhikkhave, bhikkhu araññagato vā … pe …
evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”
(end of sutta⏹️)





54.16 - SN 54.16 Dutiyabhikkhu: Several monks (2nd)

(This sutta is same as SN 54.14 except instead of Ananda it’s a group of monks that the Buddha is testing to make sure they memorized teaching correctly)

16. Dutiyabhikkhusutta
16. Several monks (2nd)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:
Then several monks went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“atthi nu kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?
“monks, is there one Dharma that, when developed and cultivated, fulfills four Dharmas; and those four Dharmas, when developed and cultivated, fulfill seven Dharmas; and those seven Dharmas, when developed and cultivated, fulfill two Dharmas?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … bhagavato sutvā bhikkhū dhāressantī”ti.
“Our teachings are rooted in the Buddha. …”
“Atthi, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti.
“There is, monks.
Katamo ca, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti?
And what is that one Dharma?
Ānāpānassatisamādhi, bhikkhave, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentīti.
undistractible-lucidity due to rememberfulness of breathing is one Dharma that, when developed and cultivated, fulfills the four kinds of rememberfulness meditation. And the four kinds of rememberfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.
Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti?
And how is rememberfulness of breathing developed and cultivated so as to fulfill the four kinds of rememberfulness meditation?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut. They sit down cross-legged, with their body straight, and establish rememberfulness right there. …
So satova assasati, satova passasati … pe …
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.
Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”
(end of sutta⏹️)



54.17 - SN 54.17 Saṃyojanappahāna: Giving Up the Fetters


17. Saṃyojanappahānasutta
17. Giving Up the Fetters
“Ānāpānassatisamādhi, bhikkhave, bhāvito bahulīkato saṃyojanappahānāya saṃvattati … pe ….
“monks, when undistractible-lucidity due to rememberfulness of breathing is developed and cultivated it leads to giving up the fetters …”
(end of sutta⏹️)



54.18 - SN 54.18 Anusayasamugghāta: Uprooting the Tendencies


18. Anusayasamugghātasutta
18. Uprooting the Tendencies
“… Anusayasamugghātāya saṃvattati ….
“monks, when undistractible-lucidity due to rememberfulness of breathing is developed and cultivated it leads to uprooting the underlying tendencies …”
(end of sutta⏹️)




54.19 - SN 54.19 Addhānapariññā: Completely Understanding the Course of Time


19. Addhānapariññāsutta
19. Completely Understanding the Course of Time
“… Addhānapariññāya saṃvattati ….
“monks, when undistractible-lucidity due to rememberfulness of breathing is developed and cultivated it leads to completely understanding the course of time …”
(end of sutta⏹️)




54.20 - SN 54.20 Āsavakkhaya: The Ending of Defilements


20. Āsavakkhayasutta
20. The Ending of asinine-inclinations
“… Āsavānaṃ khayāya saṃvattati.
“monks, when undistractible-lucidity due to rememberfulness of breathing is developed and cultivated it leads to the ending of asinine-inclinations.
Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato saṃyojanappahānāya saṃvattati …
And how is undistractible-lucidity due to rememberfulness of breathing developed and cultivated so as to lead to giving up the fetters,
anusayasamugghātāya saṃvattati …
uprooting the underlying tendencies,
addhānapariññāya saṃvattati …
completely understanding the course of time,
āsavānaṃ khayāya saṃvattati?
and ending the asinine-inclinations?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā … pe …
It’s when a monk—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and focuses their rememberfulness right there. …
paṭinissaggānupassī assasissāmīti sikkhati, paṭinissaggānupassī passasissāmīti sikkhati.
They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’
Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato saṃyojanappahānāya saṃvattati … pe …
That’s how undistractible-lucidity due to rememberfulness of breathing is developed and cultivated so as to lead to giving up the fetters,
anusayasamugghātāya saṃvattati … pe …
uprooting the underlying tendencies,
addhānapariññāya saṃvattati … pe …
completely understanding the course of time,
āsavānaṃ khayāya saṃvattatī”ti.
and ending the asinine-inclinations.”
(end of sutta⏹️)






Ānāpānasaṃyuttaṃ dasamaṃ.
The Linked Discourses on rememberfulness of Breathing is the tenth section.
(end of SN 54⏹️)


☸ Lucid 24.org 🐘🐾‍