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9. Mindfulness of breathing

At Sāvatthī, the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said: “Venerable sir, is there one thing which, when developed and cultivated, fulfills four things? And four things which, when developed and cultivated, fulfill seven things? And seven things which, when developed and cultivated, fulfill two things?”

“There is, Ānanda, one thing which, when developed and cultivated, fulfills four things; and four things which, when developed and cultivated, fulfill seven things; and seven things which, when developed and cultivated, fulfill two things.”

“But, venerable sir, what is the one thing which, when developed and cultivated, fulfills four things; and the four things which, when developed and cultivated, fulfill seven things; and the seven things which, when developed and cultivated, fulfill two things?”

“Concentration by mindfulness of breathing, Ānanda, is the one thing which, when developed and cultivated, fulfills the four establishments of mindfulness. The four establishments of mindfulness, when developed and cultivated, fulfill the seven factors of enlightenment. The seven factors of enlightenment, when developed and cultivated, fulfill true knowledge and liberation.

[i. Fulfilling the four establishments of mindfulness]

“How, Ānanda, is concentration by mindfulness of breathing developed and cultivated so that it fulfills the four establishments of mindfulness? Here, Ānanda, a monk, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. 1 Having folded his legs crosswise, straightened his body, and set up mindfulness in front of him, just mindful he breathes in, mindful he breathes out. “Breathing in long, he knows: ‘I breathe in long’; or breathing out long, he knows: ‘I breathe out long.’ Breathing in short, he knows: ‘I breathe in short’; or breathing out short, he knows: ‘I breathe out short.’ He trains thus: ‘Experiencing the whole body, I will breathe in’; he trains thus: ‘Experiencing the whole body, I will breathe out.’ He trains thus: ‘Tranquilizing the bodily formation, I will breathe in’; he trains thus: ‘Tranquilizing the bodily formation, I will breathe out.’

“He trains thus: ‘Experiencing rapture, I will breathe in’; he trains thus: ‘Experiencing rapture, I will breathe out.’ He trains thus: ‘Experiencing happiness, I will breathe in’; he trains thus: ‘Experiencing happiness, I will breathe out.’ He trains thus: ‘Experiencing the mental formation, I will breathe in’; he trains thus: ‘Experiencing the mental formation, I will breathe out.’ He trains thus: ‘Tranquilizing the mental formation, I will breathe in’; he trains thus: ‘Tranquilizing the mental formation, I will breathe out.’ 2

“He trains thus: ‘Experiencing the mind, I will breathe in’; he trains thus: ‘Experiencing the mind, I will breathe out.’ He trains thus: ‘Gladdening the mind, I will breathe in’; he trains thus: ‘Gladdening the mind, I will breathe out.’ He trains thus: ‘Concentrating the mind, I will breathe in’; he trains thus: ‘Concentrating the mind, I will breathe out.’ He trains thus: ‘Liberating the mind, I will breathe in’; he trains thus: ‘Liberating the mind, I will breathe out.’ 3

“He trains thus: ‘Contemplating impermanence, I will breathe in’; he trains thus: ‘Contemplating impermanence, I will breathe out.’ He trains thus: ‘Contemplating fading away, I will breathe in’; he trains thus: ‘Contemplating fading away, I will breathe out.’ He trains thus: ‘Contemplating cessation, I will breathe in’; he trains thus: ‘Contemplating cessation, I will breathe out.’ He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’ 4

“Whenever, Ānanda, a monk, when breathing in long, knows: ‘I breathe in long’ … [as above] … when he trains thus: ‘Tranquilizing the bodily formation, I will breathe out’—on that occasion the monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having subdued longing and dejection in regard to the world. For what reason? I call this a certain kind of body, Ānanda, that is, breathing in and breathing out. Therefore, Ānanda, on that occasion the monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having subdued longing and dejection in regard to the world.

“Whenever, Ānanda, a monk trains thus: ‘Experiencing rapture, I will breathe in’ … when he trains thus: ‘Tranquilizing the mental formation, I will breathe out’—on that occasion the monk dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having subdued longing and dejection in regard to the world. For what reason? I call this a certain kind of feeling, Ānanda, that is, close attention to breathing in and breathing out. 5 Therefore, Ānanda, on that occasion the monk dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having subdued longing and dejection in regard to the world.

“Whenever, Ānanda, a monk trains thus: ‘Experiencing the mind, I will breathe in’ … when he trains thus: ‘Liberating the mind, I will breathe out’—on that occasion the monk dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having subdued longing and dejection in regard to the world. For what reason? I say, Ānanda, that there is no development of concentration by mindfulness of breathing for one who is muddled and who lacks clear comprehension. Therefore, Ānanda, on that occasion the monk dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having subdued longing and dejection in regard to the world.

“Whenever, Ānanda, a monk trains thus: ‘Contemplating impermanence, I will breathe in’ … when he trains thus: ‘Contemplating relinquishment, I will breathe out’—on that occasion the monk dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having subdued longing and dejection in regard to the world. Having seen with wisdom what is the abandoning of longing and dejection, he is one who looks on closely with equanimity. 6 Therefore, Ānanda, on that occasion the monk dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having subdued longing and dejection in regard to the world.

“It is, Ānanda, when concentration by mindfulness of breathing is developed and cultivated in this way that it fulfills the four establishments of mindfulness.

[ii. Fulfilling the seven factors of enlightenment]

“And how, Ānanda, are the four establishments of mindfulness developed and cultivated so that they fulfill the seven factors of enlightenment?

“Whenever, Ānanda, a monk dwells contemplating the body in the body, on that occasion unmuddled mindfulness is established in that monk. Whenever, Ānanda, unmuddled mindfulness has been established in a monk, on that occasion the enlightenment factor of mindfulness is aroused by the monk; on that occasion the monk develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness goes to fulfillment by development in the monk. 7

“Dwelling thus mindfully, he discriminates that phenomenon with wisdom, examines it, makes an investigation of it. Whenever, Ānanda, a monk dwelling thus mindfully discriminates that phenomenon with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of discrimination of phenomena 8 is aroused by the monk; on that occasion the monk develops the enlightenment factor of discrimination of phenomena; on that occasion the enlightenment factor of discrimination of phenomena goes to fulfillment by development in the monk.

“While he discriminates that phenomenon with wisdom, examines it, makes an investigation of it, his energy is aroused without slackening. Whenever, Ānanda, a monk’s energy is aroused without slackening as he discriminates that phenomenon with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of energy is aroused by the monk; on that occasion the monk develops the enlightenment factor of energy; on that occasion the enlightenment factor of energy goes to fulfillment by development in the monk.

“When his energy is aroused, there arises in him spiritual rapture. Whenever, Ānanda, spiritual rapture arises in a monk whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by the monk; on that occasion the monk develops the enlightenment factor of rapture; on that occasion the enlightenment factor of rapture goes to fulfillment by development in the monk.

“For one whose mind is uplifted by rapture the body becomes tranquil and the mind becomes tranquil. Whenever, Ānanda, the body becomes tranquil and the mind becomes tranquil in a monk whose mind is uplifted by rapture, on that occasion the enlightenment factor of tranquillity is aroused by the monk; on that occasion the monk develops the enlightenment factor of tranquillity; on that occasion the enlightenment factor of tranquillity goes to fulfillment by development in the monk.

“For one whose body is tranquil and who is happy the mind becomes concentrated. Whenever, Ānanda, the mind becomes concentrated in a monk whose body is tranquil and who is happy, on that occasion the enlightenment factor of concentration is aroused by the monk; on that occasion the monk develops the enlightenment factor of concentration; on that occasion the enlightenment factor of concentration goes to fulfillment by development in the monk.

“He becomes one who closely looks on with equanimity at the mind thus concentrated. Whenever, Ānanda, a monk becomes one who closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the monk; on that occasion the monk develops the enlightenment factor of equanimity; on that occasion the enlightenment factor of equanimity goes to fulfillment by development in the monk.

“Whenever, Ānanda, a monk dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, on that occasion unmuddled mindfulness is established in that monk. Whenever, Ānanda, unmuddled mindfulness has been established in a monk, on that occasion the enlightenment factor of mindfulness is aroused by the monk; on that occasion the monk develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness goes to fulfillment by development in the monk.

[All should be elaborated as in the case of the first establishment of mindfulness. ]

“He becomes one who closely looks on with equanimity at the mind thus concentrated. Whenever, Ānanda, a monk becomes one who closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the monk; on that occasion the monk develops the enlightenment factor of equanimity; on that occasion the enlightenment factor of equanimity goes to fulfillment by development in the monk.

“It is, Ānanda, when the four establishments of mindfulness are developed and cultivated in this way that they fulfill the seven factors of enlightenment.

[iii. Fulfilling true knowledge and liberation]

“How, Ānanda, are the seven factors of enlightenment developed and cultivated so that they fulfill true knowledge and liberation?

“Here, Ānanda, a monk develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops the enlightenment factor of discrimination of phenomena … the enlightenment factor of energy … the enlightenment factor of rapture … the enlightenment factor of tranquillity … the enlightenment factor of concentration … the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release.

“It is, Ānanda, when the seven factors of enlightenment are developed and cultivated in this way that they fulfill true knowledge and liberation.”

(SN 54:13; V 328–33 ≠ MN 118.15–43; III 82–88)

Footnotes

  1. From this point on, the sutta closely corresponds with the second part of the Ānāpānasati Sutta (MN 118), the first part of which is a prelude to the instructions on mindfulness of breathing. The first tetrad is identical with the passage on mindfulness of breathing in the “contemplation of the body” section of the Satipaṭṭhāna Sutta just above. ↩

  2. The “mental formation” (cittasaṅkhāra ) is perception and feeling; see MN 44 (I 301) = SN 41:6 (IV 293). ↩

  3. Vism 289; Ppn 8:233: “Liberating the mind” from the hindrances by the first jhāna, and from the grosser jhāna factors by attaining successively higher jhānas; and liberating it from the cognitive distortions by means of insight knowledge. ↩

  4. Vism 290–291; Ppn 8:234–37: “Contemplating impermanence” (aniccānupassī ) is contemplating the five aggregates as impermanent because they undergo rise and fall and change, or because they undergo momentary dissolution. This tetrad deals entirely with insight, unlike the other three, which can be interpreted by way of both serenity and insight. “Contemplating fading away” (virāgānupassī) and “contemplating cessation” (nirodhānupassī) can be understood both as the insight into the momentary destruction and cessation of phenomena and as the supramundane path, which realizes Nibbāna as the fading away of lust (virāga , dispassion) and the cessation of formations. “Contemplating relinquishment” (paṭinissaggānupassī) is giving up (pariccāga) or abandoning (pahāna) defilements through insight and entering into (pakkhandana) Nibbāna by attainment of the path. ↩

  5. Spk: Attention is not actually feeling, but this is a heading of the teaching. In this tetrad, in the first phrase feeling is spoken of indirectly under the heading of rapture (which is not a feeling), in the second phrase it is referred to directly as happiness (= pleasant feeling). In the third and fourth phrases, feeling is included in the mental formation. ↩

  6. Spk: Having seen with wisdom, etc. Here, “longing” is just the hindrance of sensual desire; by “dejection” the hindrance of ill will is shown. This tetrad is stated by way of insight only. These two hindrances are the first among the five hindrances, the first section in the contemplation of mental phenomena. Thus he says this to show the beginning of the contemplation of mental phenomena. By “abandoning” is meant the knowledge that effects abandoning, e.g., one abandons the perception of permanence by contemplation of impermanence. By the words “having seen with wisdom” he shows the succession of insights thus: “With one insight knowledge (he sees) the knowledge of abandonment consisting in the knowledges of impermanence, dispassion, cessation, and relinquishment; and that too (he sees) by still another.” He is one who looks on closely with equanimity: one is said to look on with equanimity (at the mind) that has fared along the path [Spk-pṭ: by neither exerting nor restraining the mind of meditative development that has properly fared along the middle way], and by the presentation as a unity [Spk-pṭ: since there is nothing further to be done in that respect when the mind has reached one-pointedness]. One “looks on with equanimity” at the object. ↩

  7. Satisambojjhaṅga . Bojjhaṅga is compounded from bodhi + aṅga . At SN 46:5, they are explained as the factors that lead to enlightenment. The three phrases used to describe the cultivation of each enlightenment factor can be understood to depict three successive stages of development. “He arouses” is its initial arousal; “he develops” is its gradual maturation; and “it goes to fulfillment by development” is its culmination. ↩

  8. Dhammavicayasambojjhaṅga . At SN 46:2 (V 66), the “nutriment” for the arising of this factor of enlightenment is said to be frequently giving careful attention to wholesome and unwholesome mental phenomena, blamable and blameless states, inferior and superior states, dark and bright states with their counterparts. Although this factor of enlightenment is identified with paññā or wisdom, the above passage suggests that its initial function is to discriminate between the good and bad mental phenomena that become apparent with the deepening of mindfulness. ↩

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