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Remembering the Dhamma While Breathing In and Out

MN 118, the Ānāpānasati Sutta — set 3, Learning to Look at Your Own Mind

Reading time: about 12 min · 2,029 words

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Before you read

This is a practice manual. Sixteen steps use each in-breath and out-breath as the occasion for remembering the Dhamma. Those sixteen fill out the four establishments of remembering, which fill out the seven awakening factors, which complete knowledge and release.

This is not "breath meditation." The breathing continues throughout, but the work is to remember and carry out the training: experience the body, gladden and steady the heart, observe change, and let go.

Read the sixteen slowly. They are terse, and each one is doing something specific that the next one builds on.

Translation

The Setting

So I heard.

At one time the Buddha was staying near Sāvatthī, in the Eastern Monastery, in Migāra's Mother's mansion, together with many well-known senior disciple bhikkhus: the venerable Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāyana, Mahākoṭṭhika, Mahākappina, Mahācunda, Anuruddha, Revata, Ānanda, and many other well-known senior disciple bhikkhus.

At that time the senior bhikkhus were advising and instructing the new bhikkhus. Some advised and instructed ten bhikkhus, some twenty, some thirty, some forty. And those new bhikkhus, while being advised and instructed by the senior bhikkhus, came to know a higher distinction than before.

Then, on the uposatha of the fifteenth day, on the full-moon night of the pavāraṇā, the Buddha sat in the open, surrounded by the Saṅgha of bhikkhus. After looking over the utterly silent Saṅgha of bhikkhus, he addressed the bhikkhus:

"I am resolved in this way of practice, bhikkhus. My heart is resolved in this way of practice. So rouse up even more energy to attain what has not yet been attained, to reach what has not yet been reached, to directly realize what has not yet been directly realized. I will stay right here in Sāvatthī until the Komudī full moon of the fourth month."

Then the bhikkhus from the countryside heard: "It is said that the Buddha will remain there in Sāvatthī until the Komudī full moon of the fourth month." So those bhikkhus from the countryside gathered in Sāvatthī to see the Buddha.

And those senior bhikkhus advised and instructed the new bhikkhus even more. Some advised and instructed ten bhikkhus, some twenty, some thirty, some forty. And those new bhikkhus, while being advised and instructed by the senior bhikkhus, came to know a higher distinction than before.

Then, on the uposatha of the fifteenth day, on the Komudī full-moon night of the fourth month, the Buddha sat in the open, surrounded by the Saṅgha of bhikkhus. After looking over the utterly silent Saṅgha of bhikkhus, he addressed the bhikkhus:

The Assembly

"Bhikkhus, this assembly is without chaff pure, established in the core. Such is this Saṅgha of bhikkhus; such is this assembly: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential greeting, the unsurpassed field of merit for the world. In such an assembly, even a little gift becomes much, and a great gift becomes still greater. Such an assembly is rarely seen in the world. Such an assembly is worth traveling many leagues to see, even when the trip requires carrying provisions in a bag.

"In this Saṅgha there are bhikkhus who are arahants, with outflows ended, who have lived the life, done what had to be done, laid down the burden, reached their own goal, ended the fetter of becoming, and been fully released through right knowledge. There are such bhikkhus in this Saṅgha.

"In this Saṅgha there are bhikkhus who, with the ending of the five lower fetters, are spontaneously reborn, are finally quenched there, and are not liable ever to return from that world. There are such bhikkhus in this Saṅgha.

"In this Saṅgha there are bhikkhus who, with the ending of three fetters and the thinning of passion, aversion, and confusion, are once-returners who will come back to this world only once more and then make an end of dissatisfaction. There are such bhikkhus in this Saṅgha.

"In this Saṅgha there are bhikkhus who, with the ending of three fetters, are stream-enterers, no longer headed for downfall, certain, bound for full awakening. There are such bhikkhus in this Saṅgha.

"In this Saṅgha there are bhikkhus devoted to developing the four establishments of sati, the four right efforts, the four bases of power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. There are such bhikkhus in this Saṅgha.

"In this Saṅgha there are bhikkhus devoted to developing friendliness, kindness towards others, gladness, dynamic balance, contemplation of the unattractive, and the recognition of impermanence. There are such bhikkhus in this Saṅgha.

"In this Saṅgha there are bhikkhus devoted to developing ānāpānasati (remembering the Dhamma while breathing in and out)."

What Ānāpānasati Fulfills

"Bhikkhus, when ānāpānasati is developed and cultivated, it bears great fruit and great benefit. When ānāpānasati is developed and cultivated, it fulfills the four establishments of sati. When the four establishments of sati are developed and cultivated, they fulfill the seven awakening factors. When the seven awakening factors are developed and cultivated, they fulfill knowledge and release.

"Bhikkhus, how is ānāpānasati developed and cultivated so that it bears great fruit and great benefit?"

The Sixteen Trainings

"A bhikkhu goes to the wilderness, or to the root of a tree, or to an empty hut. They sit down, fold their legs crosswise, set their body upright, and set remembering to the fore. They breathe in remembering the Dhamma; they breathe out remembering the Dhamma.

Body-related trainings: - Breathing in long, they know: 'I breathe in long.' Breathing out long, they know: 'I breathe out long.' - Breathing in short, they know: 'I breathe in short.' Breathing out short, they know: 'I breathe out short.' - They train: 'Breathing in, I will experience the whole body.' They train: 'Breathing out, I will experience the whole body.' - They train: 'Breathing in, I will calm the body conditioner.' They train: 'Breathing out, I will calm the body conditioner.'

Felt-experience trainings: - They train: 'Breathing in, I will experience rejoicing.' They train: 'Breathing out, I will experience rejoicing.' - They train: 'Breathing in, I will experience ease.' They train: 'Breathing out, I will experience ease.' - They train: 'Breathing in, I will experience the mind conditioner.' They train: 'Breathing out, I will experience the mind conditioner.' - They train: 'Breathing in, I will calm the mind conditioner.' They train: 'Breathing out, I will calm the mind conditioner.'

Heart trainings: - They train: 'Breathing in, I will experience the heart.' They train: 'Breathing out, I will experience the heart.' - They train: 'Breathing in, I will gladden the heart.' They train: 'Breathing out, I will gladden the heart.' - They train: 'Breathing in, I will bring the heart to unification of mind.' They train: 'Breathing out, I will bring the heart to unification of mind.' - They train: 'Breathing in, I will free the heart.' They train: 'Breathing out, I will free the heart.'

Dhamma-related trainings: - They train: 'Breathing in, I will observe impermanence.' They train: 'Breathing out, I will observe impermanence.' - They train: 'Breathing in, I will observe fading.' They train: 'Breathing out, I will observe fading.' - They train: 'Breathing in, I will observe quenching.' They train: 'Breathing out, I will observe quenching.' - They train: 'Breathing in, I will observe relinquishment.' They train: 'Breathing out, I will observe relinquishment.'

"That is how ānāpānasati, when developed and cultivated, bears great fruit and great benefit."

How Ānāpānasati Fulfills the Four Establishments of Sati

"Whenever a bhikkhu knows, 'I breathe in long,' or knows, 'I breathe out long,' or knows, 'I breathe in short,' or knows, 'I breathe out short,' or trains in experiencing the whole body, or in calming the body conditioner, then they remain observing the body in relation to the body, ardent, with clear knowing, with remembering, and with coveting and distress about the world put aside. Bhikkhus, this is because I say that the in-breaths and out-breaths are one kind of body. Therefore they remain observing the body in relation to the body, ardent, with clear knowing, with remembering, and with coveting and distress about the world put aside.

"Whenever a bhikkhu trains in experiencing rejoicing, or ease, or the mind conditioner, or in calming the mind conditioner, then they remain observing felt experience in relation to felt experience, ardent, with clear knowing, with remembering, and with coveting and distress about the world put aside. Bhikkhus, this is because I say that careful attention to the in-breaths and out-breaths is one kind of felt experience. Therefore they remain observing felt experience in relation to felt experience, ardent, with clear knowing, with remembering, and with coveting and distress about the world put aside.

"Whenever a bhikkhu trains in experiencing the heart, or gladdening the heart, or bringing the heart to unification of mind, or freeing the heart, then they remain observing the heart in relation to the heart, ardent, with clear knowing, with remembering, and with coveting and distress about the world put aside. Bhikkhus, I do not call it ānāpānasati when remembering has slipped and clear knowing is absent. Therefore they remain observing the heart in relation to the heart, ardent, with clear knowing, with remembering, and with coveting and distress about the world put aside.

"Whenever a bhikkhu trains in observing impermanence, or fading, or quenching, or relinquishment, then they remain observing dhammas among dhammas, ardent, with clear knowing, with remembering, and with coveting and distress about the world put aside. Once they have seen with discernment the abandoning of coveting and distress, they look on carefully with dynamic balance. Therefore they remain observing dhammas among dhammas, ardent, with clear knowing, with remembering, and with coveting and distress about the world put aside.

"That is how ānāpānasati, when developed and cultivated, fulfills the four establishments of sati."

How the Four Establishments of Sati Fulfill the Seven Awakening Factors

"Bhikkhus, how are the four establishments of sati developed and cultivated so as to fulfill the seven awakening factors?

"Whenever a bhikkhu remains observing the body in relation to the body, ardent, with clear knowing, with remembering, and with coveting and distress about the world put aside, then that bhikkhu's remembering is present and does not slip. When remembering is present and does not slip, the remembering awakening factor is aroused. They develop it, and it comes to fulfillment through development.

"Living in that way, with remembering present, they discern, investigate, and thoroughly examine that dhamma. Then the awakening factor of discernment of qualities is aroused. They develop it, and it comes to fulfillment through development.

"As they discern, investigate, and thoroughly examine that dhamma with discernment, energy is aroused and does not slacken. Then the energy awakening factor is aroused. They develop it, and it comes to fulfillment through development.

"When energy is aroused, unworldly rejoicing arises. Then the rejoicing awakening factor is aroused. They develop it, and it comes to fulfillment through development.

"When rejoicing fills them, their body and heart relax. Then the relaxation awakening factor is aroused. They develop it, and it comes to fulfillment through development.

"When the body is relaxed and they experience ease, the heart comes to unification of mind. Then the awakening factor of unification is aroused. They develop it, and it comes to fulfillment through development.

"They then look carefully with dynamic balance at that well-unified heart. Then the dynamic balance awakening factor is aroused. They develop it, and it comes to fulfillment through development.

"The same is true when a bhikkhu remains observing felt experience in relation to felt experience, the heart in relation to the heart, or dhammas among dhammas, ardent, with clear knowing, with remembering, and with coveting and distress about the world put aside.

"That is how the four establishments of sati, when developed and cultivated, fulfill the seven awakening factors."

How the Seven Awakening Factors Fulfill Knowledge and Release

"Bhikkhus, how are the seven awakening factors developed and cultivated so as to fulfill knowledge and release?

"A bhikkhu develops:

  • the remembering awakening factor, based on seclusion, based on fading, based on quenching, culminating in relinquishment;
  • the awakening factor of discernment of qualities, based on seclusion, based on fading, based on quenching, culminating in relinquishment;
  • the energy awakening factor, based on seclusion, based on fading, based on quenching, culminating in relinquishment;
  • the rejoicing awakening factor, based on seclusion, based on fading, based on quenching, culminating in relinquishment;
  • the relaxation awakening factor, based on seclusion, based on fading, based on quenching, culminating in relinquishment;
  • the awakening factor of unification, based on seclusion, based on fading, based on quenching, culminating in relinquishment;
  • the dynamic balance awakening factor, based on seclusion, based on fading, based on quenching, culminating in relinquishment.

"That is how the seven awakening factors, when developed and cultivated, fulfill knowledge and release."

That is what the Buddha said. The bhikkhus were glad and welcomed what the Buddha had said.

Words used in this translation (37)
aversion
One of the three "roots" behind unwholesome action, alongside greed and delusion -- the pushback against what's unwanted or unpleasant.
awakening
Coming fully awake to how things are. Sometimes translated "enlightenment," a word this project avoids as needlessly mystical.
awakening factor
One of seven qualities developed and kept in balance on the way to waking up.
becoming
This project's rendering of "bhava" -- the settling of experience into a way of being that feels like somebody being something. Often translated "existence."
bhikkhu
A Buddhist monk -- someone who has left household life to practise full time. Left untranslated because "monk" carries centuries of unrelated European associations.
bhikkhus
Buddhist monks -- those who have left household life to practise full time. The Buddha's usual way of addressing the assembly, roughly "friends" in force.
body
The physical body, as distinct from speech and the mental side of experience.
burden
The five clung-to heaps pictured as a load: experience taken personally. Ignorant wanting picks it up; someone who has laid down the burden no longer takes it up.
calming
A settling and quieting of the mind on the way toward full release.
clear knowing
Knowing plainly what you are doing while you are doing it.
Dhamma
The Buddha's teaching taken as a whole -- both what he taught and the way things actually are, which the teaching describes.
dhamma
Depending on the sentence, either the Buddha's teaching or simply a thing, quality, or state of affairs. These texts use one word for both, and each passage makes clear which it means.
discernment of qualities
This project's rendering of "dhammavicaya" -- sorting out what is actually going on in experience, and which qualities help and which do not. One of the seven awakening factors.
dissatisfaction
This translation's rendering of "dukkha," the Buddhist term for the unsatisfying, unstable quality of ordinary experience. Often translated "suffering," but that can sound more dramatic than the everyday sense of things not quite being right.
dynamic balance
This project's rendering of "upekkhā" (often translated "equanimity") -- a steadiness that stays engaged rather than checking out, distinct from indifference.
faculties
The capacities used in practice, especially confidence, energy, remembering, unification of mind, and discernment. You can train them and bring them into balance.
fading
The fading away of attraction and investment in experience, as passion cools.
felt experience
This project's rendering of "vedanā", often translated "feeling". It is the immediate pleasant, painful, or mixed tone of an experience, before any story we build on top of it.
five lower fetters
Five patterns said to bind a person to ordinary sensual existence: self-view, doubt, grasping at rules and observances, sensual passion, and aversion.
friendliness
This project's rendering of "mettā" (often translated "loving-kindness") -- an intentionally cultivated goodwill extended outward, including to people you don't know.
gladness
This project's rendering of "muditā", often translated "sympathetic joy". It means being truly glad at someone else's good fortune. You cultivate it as a practice; you do not assume it comes naturally.
heart
This project's rendering of "citta": the feeling side of mind. It takes on moods, wants, leans, and reacts. Practice can gladden, steady, train, and release it. Some call it the "heart-mind" or "feeling mind". Here "heart" does not mean only emotion, or the physical organ.
kindness towards others
This project's rendering of "karuṇā", often translated "compassion". It is an active wish for others to be free of suffering. You cultivate it on purpose, not only when the feeling comes by itself.
noble eightfold path
The eight-part practice these texts teach: right view, right attitude, right speech, right action, right livelihood, right effort, right remembering, and right unification of mind.
outflows
This project's rendering of "āsavā" -- deep-running habits that keep seeping out and driving behaviour, classically sensuality, becoming, and ignorance. Often translated "taints" or "defilements."
quenching
An extinguishing image for dissatisfaction and its causes going out. Different Pali words use this image on different pages, so the exact scope comes from the sentence.
recognition
This project's rendering of "saññā" (often translated "perception") -- the mind's act of identifying and labeling what it encounters.
rejoicing
This project's rendering of "pīti" (often translated "rapture") -- the bright, uplifted gladness that shows up when practice is going well.
relaxation
This project's rendering of "passaddhi" -- the settling of body and mind that follows gladness and leads into unification of mind.
relinquishment
This project's rendering of "vossagga" -- letting go, in the sense of releasing a hold rather than pushing something away.
remembering
This project's rendering of "sati". It means actively keeping what matters in mind and coming back to it when you lose it. It is not bare attention to whatever happens to be present.
Saṅgha
The community of the Buddha's disciples. In traditional recollection formulas, as in AN 11.12, it means especially those who have entered and realized the path, not everyone who calls themselves Buddhist.
seclusion
This project's rendering of "viveka" -- being apart from the usual pull of the senses and from unwholesome states. Physical solitude is one form of it, not the whole of it.
spontaneously reborn
Reborn fully formed rather than through a womb, egg, or moisture. AN 4.5 uses this traditional cosmological description for a non-returner.
unification
Short for unification of mind (samādhi) inside a longer phrase, such as "born of unification" or "the faculty of unification."
unification of mind
This project's rendering of "samādhi" -- the thinking mind and heart gathered together into one organized, workable whole instead of pulling against each other. It does not mean narrowing attention onto one point. Usually translated "concentration," which this project avoids because it suggests forcing and strain.
world
A word whose scope shifts with the teaching. It can mean the lived world we build through the senses and the mind, or the wider physical cosmos. The surrounding passage shows which sense it has.
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