Exploring the Path - Pāli Course

3.8.3 Ānāpānassatisuttaṃ

      

     And there are, Bhikkhus, Bhikkhus in this Bhikkhusaṅgha, who live engaging themselves in the development of ānāpānassati. Ānāpānassati, Bhikkhus, when developed and fully cultivated, is of great fruit and abundantly beneficial.

     With the development and perfection of ānāpānassati, the four satipaṭṭhānas get accomplished. With the development and perfection of the four satipaṭṭhānas, the seven bojjhaṅgas get fulfilled. With the development and perfection of the seven bojjhaṅgas, liberation through knowledge gets attained.

 

    And how, Bhikkhus, is the practise of ānāpānassati, when developed and fully cultivated, of great fruit and abundantly beneficial?

 

    Here a Bhikkhu, having gone into the forest, to the root of a tree, or to a vacant place, sits down cross-legged, keeps his body upright and fixes his awareness in the area around the mouth.

     With this awareness, he breathes in, with this awareness, he breathes out. Breathing in a deep breath, he understands properly “I am breathing in a deep breath.” Breathing out a deep breath, he understands properly: “I am breathing out a deep breath.” Breathing in a shallow breath, he understands properly: “I am breathing in a shallow breath.” Breathing out a shallow breath, he understands properly: “I am breathing out a shallow breath.”

     In this way he trains himself: “Feeling the whole body, I shall breathe in.” “Feeling the whole body, I shall breathe out,” thus he trains himself. “With bodily activities calmed, I shall breathe in,” thus he trains himself. “With bodily activities calmed, I shall breathe out,” thus he trains himself.

     “Experiencing bliss, I shall breathe in,” thus he trains himself. Experiencing bliss, I shall breathe out,” thus he trains himself. “Experiencing happiness I shall breathe in,” thus he trains himself. Experiencing happiness, I shall breathe out,” thus he trains himself. “Experiencing conditioned reaction on the mental level, I shall breathe in,” thus he trains himself. “Experiencing conditioned reaction on the mental level, I shall breathe out,” thus he trains himself. “Calming conditioned reaction on the mental level, I shall breathe in,” thus he trains himself. “Calming conditioned reaction on the mental level, I shall breathe out,” thus he trains himself.

     “Experiencing the mind, I shall breathe in,” thus he trains himself. “Experiencing the mind, I shall breathe out,” thus he trains himself. “Experiencing delight in the mind, I shall breathe in,” thus he trains himself. “Experiencing delight in the mind, I shall breathe out,” thus he trains himself. “Concentrating the mind, I shall breathe in,” thus he trains himself. “Concentrating the mind, I shall breathe out,” thus he trains himself. “Liberating the mind, I shall breathe in,” thus he trains himself. “Liberating the mind, I shall breathe out,” thus he trains himself.

     He trains himself: “Witnessing impermanence, I shall breathe in,” and he trains himself: “Witnessing impermanence, I shall breathe out.” He trains himself: “Witnessing dispassion, I shall breathe in,” and he trains himself: “Witnessing dispassion, I shall breathe out.” He trains himself: “Witnessing cessation, I shall breathe in,” and he trains himself. “Witnessing cessation, I shall breathe out.” He trains himself: “Witnessing relinquishment, I shall breathe in,” and he trains himself. “Witnessing relinquishment, I shall breathe out.”

     This is how, Bhikkhus, the practise of ānāpānassati, when developed and fully cultivated, is of great fruit and abundantly beneficial?

 

     And how, Bhikkhus, do the four satipaṭṭhānas get accomplished by development and perfection of ānāpānassati?

 

     At that time, Bhikkhus, a Bhikkhu breathing in a deep breath he understands properly: “I am breathing in a deep breath.” Breathing out a deep breath, he understands properly: “I am breathing out a deep breath.” Breathing in a shallow breath, he understands properly: “I am breathing in a shallow breath.” Breathing out a shallow breath, he understands properly: “I am breathing out a shallow breath. In this way he trains himself: “Feeling the whole body, I shall breathe in.” “Feeling the whole body, I shall breathe out,” thus he trains himself. “With bodily activities calmed, I shall breathe in,” thus he trains himself. “With bodily activities calmed, I shall breathe out,” thus he trains himself. Then at that time, Bhikkhus, he dwells observing body in body, ardent with awareness and constant thorough understanding of impermanence, detached, having removed craving and aversion towards anything in the world.

     When I say: ‘a certain body within bodies’, Bhikkhus, it is inhalation and exhalation. In this way Bhikkhus, at that time the Bhikkhu dwells observing body in body, ardent with awareness and constant thorough understanding of impermanence, detached, having removed craving and aversion towards anything in the world.

 

     “Experiencing bliss, I shall breathe in,” thus he trains himself. Experiencing bliss, I shall breathe out,” thus he trains himself. “Experiencing happiness I shall breathe in,” thus he trains himself. Experiencing happiness, I shall breathe out,” thus he trains himself. “Experiencing conditioned reaction on the mental level, I shall breathe in,” thus he trains himself. “Experiencing conditioned reaction on the mental level, I shall breathe out,” thus he trains himself. “Calming conditioned reaction on the mental level, I shall breathe in,” thus he trains himself. “Calming conditioned reaction on the mental level, I shall breathe out,” thus he trains himself. Then at that time, Bhikkhus, he dwells observing sensations in sensations, ardent with awareness and constant thorough understanding of impermanence, detached, having removed craving and aversion towards anything in the world.

     When I say, ‘a certain sensation in sensations’, Bhikkhus, it is well established attention to inhalation and exhalation. In this way Bhikkhus, at that time the Bhikkhu dwells observing sensations in sensations, ardent with awareness and constant thorough understanding of impermanence, detached, having removed craving and aversion towards anything in the world.

 

     “Experiencing the mind, I shall breathe in,” thus he trains himself. “Experiencing the mind, I shall breathe out,” thus he trains himself. “Experiencing delight in the mind, I shall breathe in,” thus he trains himself. “Experiencing delight in the mind, I shall breathe out,” thus he trains himself. “Concentrating the mind, I shall breathe in,” thus he trains himself. “Concentrating the mind, I shall breathe out,” thus he trains himself. “Liberating the mind, I shall breathe in,” thus he trains himself. “Liberating the mind, I shall breathe out,” thus he trains himself. In this way, Bhikkhus, at that time the Bhikkhu dwells observing mind in mind, ardent with awareness and constant thorough understanding of impermanence, detached, having removed craving and aversion towards anything in the world.

     I say, Bhikkhus, one who forgets awareness and does not maintain proper constant thorough understanding does not practise ānāpānassati. In this way, Bhikkhus, at that time the Bhikkhu dwells observing mind in mind, ardent with awareness and constant thorough understanding of impermanence, detached, having removed craving and aversion towards anything in the world.

 

     He trains himself: “Witnessing impermanence, I shall breathe in,” and he trains himself: “Witnessing impermanence, I shall breathe out.” He trains himself: “Witnessing dispassion, I shall breathe in,” and he trains himself: “Witnessing dispassion, I shall breathe out.” He trains himself: “Witnessing cessation, I shall breathe in,” and he trains himself: “Witnessing cessation, I shall breathe out.” He trains himself: “Witnessing relinquishment, I shall breathe in,” and he trains himself: “Witnessing relinquishment, I shall breathe out.” In this way, Bhikkhus, at that time the Bhikkhu dwells observing mental contents in mental contents, ardent with awareness and constant thorough understanding of impermanence, detached, having removed craving and aversion towards anything in the world. Thus having discarded covetousness and anguish and having realised such abandonment on the base of wisdom he continues with attentiveness and equanimity. In this way, Bhikkhus, at that time the Bhikkhu dwells observing mental contents in mental contents, ardent with awareness and constant thorough understanding of impermanence, detached, having removed craving and aversion towards anything in the world.

 

     In this way, Bhikkhus, by such development and full cultivation of ānāpānassati the four satipaṭṭhānas get accomplished.