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Majjhima Nikaya

# MN 118 Ānāpānasati Sutta (Discourse on the Mindfulness of In & Out Breathing) MN 118

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## Text

    [page 1]
    MN 118
    Ānāpānasati Sutta
    “Discourse on the Mindfulness of In and Out Breathing”

    Translated by Bhikkhu Candana

    Copyright © Bhikkhu Candana 2021

    I have personally heard this.

    At one time the Blessed One was living at the Pubba Monastery in the palace donated by
    Migāra’s mother, Visakhā, where the Blessed One was surrounded by His group of highly
    esteemed and learned Senior Bhikkhus, such as the Venerables Sāriputta, Mahāmoggallāna,
    Mahākassapa, Mahākaccāyana, Mahākoṭṭhita, Mahākappina, Mahācunda, Anuruddha, Revata,
    Ānanda and other learned Senior Disciples.

    It was during that time, that these Senior Bhikkhus were advising and instructing the junior
    monks, where a single Senior Bhikkhu would be advising ten Junior Bhikkhus, while another
    twenty, and another thirty, while still another forty Junior Bhikkhus.
    And in being instructed and guided in this way, soon the junior Bhikkhus came to attain Higher
    states of mind, never before experienced.
    It was then, on a Full Moon night of the Pavāraṇā ceremony, during the Uposatha, as the Blessed
    One was sitting outside, under the moonlight surrounded by the Sangha of Bhikkhus, sitting
    quietly around their Teacher in silent contentedness.

    And the Blessed One, after sweeping with His mind over the minds of the silent Sangha of
    Bhikkhus, addressed His Disciples by saying:

    “Bhikkhus, I’m quite satisfied with this mode of progress. As I survey the Sangha, my mind is
    content with this progress being made. Therefore, Bhikkhus you must arouse much effort to
    attain what has not yet been attained, to realize what is yet to be realized, making the most of this
    time, for I will be leaving Sāvatthi on the Komudī Full Moon Day of the fourth month.

    And the Bhikkhus from around that region, in hearing about the Blessed One’s upcoming
    departure from Sāvatthi, quickly made their way to come and see the Blessed One before He left.

    Now, the Senior Bhikkhus continued to instruct and guide the other Bhikkhus with even more
    fervency, whereby a single Senior Bhikkhu was advising ten Junior Bhikkhus, while another
    twenty, and another thirty, while still another forty other Bhikkhus. And while being instructed
    and guided by the Senior Bhikkhus in this way, soon the other Bhikkhus came to attain Higher
    states of mind, never before experienced.

    [page 2]
    And on the night of the Komudī Full Moon Day, during the fourth month’s Uposatha, the
    Blessed One was sitting outside, under the full moon surrounded by the Sangha of Bhikkhus,
    sitting quietly around their Teacher in silent contentedness.

    And the Blessed One, having scanned with His mind, the minds of the silent Sangha of
    Bhikkhus, addressed His Disciples by saying:

    “Bhikkhus, this gathering of Bhikkhus is without any useless talk, as no one here engages in
    chatter. This gathering is the pure essence of the True Sangha! Such is this Sangha of Bhikkhus.
    Such is this gathering!
    It is such a gathering that is Worthy of Offerings and Hospitality; the Ones to be revered with
    joined palms at the heart, the Incomparable Field of Merit for the Entire World. Such is this
    Sangha of Bhikkhus. Such is this gathering!
    Even if only a little is offered to such a gathering of Bhikkhus, it becomes enormous in its
    outcome, as it bears much fruit, let alone when much more is offered. Such is this Sangha of
    Bhikkhus. Such is this gathering!
    A gathering like this is so rare to be seen in the world! Such is this Sangha of Bhikkhus. Such is
    this gathering!
    It is indeed worth traveling a very long distance on an arduous journey, just to see a gathering
    like this. Such is this Sangha of Bhikkhus. Such is this gathering!

    “For in this gathering there are Bhikkhus, who are Arahants with all their mental contaminants
    destroyed, who have truly lived the Holy Life, done what should be done, and put down the
    burden by reaching the Ultimate Goal, having destroyed the fetters responsible for further
    becoming, as they are now completely released through Final Awakening.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus who, having already destroyed the five lower fetters to the
    sensual world, are to reappear spontaneously in the Pure Realms of Anāgāmins, who will attain
    Full Release in those realms, without ever having to be reborn into any state of becoming.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus who, having already destroyed the three fetters, are now
    greatly weakened in their lust, hatred, and delusion, and are Once-Returners, at the most to be
    reborn into this world once more, when they will finally put an end to suffering by attaining Full
    Release.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus who, having destroyed the three fetters, are now Stream-
    Enterers, never again to fall into rebirth within the lower realms, firmly set on their sure Path to
    Final Release.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of the Four
    Establishments of Mindfulness.
    There are indeed such Bhikkhus here, in this gathering!

    [page 3]
    In this gathering there are Bhikkhus, who live while being committed to the practice of Four
    Right Efforts.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of the Four
    Bases of Psychic Powers.

    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of the Five
    Spiritual Faculties.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of the Five
    Spiritual Powers.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of the Seven
    Factors of Awakening.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of the Noble
    Eightfold Path.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of Loving
    Kindness.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of
    Compassion.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of Altruistic
    Joy.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of
    Equanimity.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of Seeing
    the Repulsive.
    There are indeed such Bhikkhus here, in this gathering!

    [page 4]
    In this gathering there are Bhikkhus, who live while being committed to the practice of Seeing
    impermanence.
    There are indeed such Bhikkhus here, in this gathering!

    In this gathering there are Bhikkhus, who live while being committed to the practice of
    Mindfulness on the In and Out Breathing.

    Mindfulness of the In and Out Breathing:

    Bhikkhus, when mindfulness on the in and out breathing is continuously developed and
    cultivated intently, it brings with it many benefits and great results. When mindfulness on the in
    and out breathing is continuously developed and cultivated intently, it also addresses and fulfills
    the objectives of the Four Establishments of Mindfulness. When the Four Establishments of
    Mindfulness are continuously developed and cultivated intently, they fulfill the objectives of the
    Seven Factors of Awakening. And when the Seven Factors of Awakening are continuously
    developed and cultivated intently, they fulfill the objectives of True Knowledge and Release.

    And how, Bhikkhus, is mindfulness on the in and out breathing continuously developed and
    cultivated intently?

    Here, the Bhikkhu, by going to the forest, or sitting at the root of a tree, or in an empty kuti, folds
    his legs together, keeping his body straight, and brings his awareness inwards and rests it upon
    the breath flowing in and out. Thus, he mindfully breathes in and mindfully breathes out.

    1. While breathing in long, he knows “I breathe in long.” Breathing out long, he knows, “I
    breathe out long.”
    2. Breathing in short, he knows, “I breathe in short.” Breathing out short, he knows, “I breathe
    out short.”
    3. By training himself with the breath further, he pays attention to the whole breath, from
    beginning to end, as he experiences it flowing inward. Training further, he pays attention to the
    whole breath, from beginning to end, as he experiences it flowing outward.
    4. Further, while breathing in, he settles down the breath’s movement within the physical body.
    While breathing out too, he settles down the breath’s movement within the physical body.

    5. Training himself further, while breathing in, he is sensitive to experiencing joy. And, while
    breathing out too, he remains sensitive to experiencing joy.
    6. Training himself further, while breathing in, he is sensitive to experiencing gladness. And,
    while breathing out too, he remains sensitive to experiencing gladness.
    7. Training himself further, while breathing in, he becomes sensitive to his thoughts and feelings.
    And while breathing out too, he becomes sensitive to his thoughts and feelings.
    8. Training himself further, while breathing in, he quiets down his thoughts and feelings,
    bringing them to complete stillness. And while breathing out too, he continues quieting down his
    thoughts and feelings, bringing them to complete stillness.

    9. Training himself further, while breathing in, he is sensitive to experiencing the mind. And
    while breathing out too, he remains sensitive to experiencing the mind.

    [page 5]
    10. Training himself further, while breathing in, he gladdens the mind. And while breathing out
    too, he continues gladdening the mind.
    11. Training himself further, he breathes in while collecting the mind in Samādhi by steadying it.
    And while breathing out too, he continues collecting the mind in Samādhi and steadies it.
    12. Training himself further, he breathes in while freeing the mind. And while breathing out too,
    he continues freeing the mind.

    13. Training himself further, he breathes in while experiencing and watching impermanence.
    And while breathing out too, he continues experiencing and watching impermanence.
    14. Training himself further, he breathes in while experiencing and seeing detachment. And
    while breathing out too, he continues experiencing and seeing detachment.
    15. Training himself further, he breathes in while experiencing cessation. And while breathing
    out too, he continues experiencing cessation.
    16. Training himself further, he breathes in while experiencing relinquishment as he keeps giving
    up. And while breathing out too, he continues experiencing relinquishment, as he keeps giving
    up.

    Therefore, Bhikkhus, when mindfulness of the in and out breathing is continuously developed
    and cultivated intently in this manner, then it truly brings with it many benefits and great results.

    Fulfilling the Four Establishments of Mindfulness:

    And how, Bhikkhus, does the mindfulness of the in and out breathing address and fulfill the
    objectives of the Four Establishments of Mindfulness, when it is continuously developed and
    cultivated intently?

    Here, Bhikkhus, whenever the Bhikkhu is applying the steps whereby he knows if he is breathing
    short or long, whether breathing in or out; or when he knows the body of the breath from
    beginning to end, whether he is breathing in or out; or when he is settling down the breath’s
    movement within the physical body, whether he is breathing in or out, then being thus keenly
    aware of his breathing, he carefully stays with the body, striving ardently as he shuns any
    thoughts of desiring or aversion towards the world. For I say, Bhikkhus, that it is by staying
    closely with the body through the breath, that the mindfulness of in and out breathing becomes
    an aspect of establishing oneself within the body. It is for this reason that the Bhikkhu carefully
    stays with the body, striving ardently, as he shuns any thoughts of desiring or aversion towards
    the world.

    Furthermore, Bhikkhus, whenever the Bhikkhu is applying the steps whereby he is sensitive to
    experiencing joy, whether he breathes in or out; or when he is sensitive to experiencing gladness,
    whether he breathes in or out; or when he becomes sensitive to his thoughts and feelings,
    whether he breathes in or out; or when he quiets down his thoughts and feelings, bringing them
    to complete stillness, whether he breathes in or out, then being thus keenly aware of his
    breathing, he carefully stays with his feelings, striving ardently as he shuns any thoughts of
    desiring or aversion towards the world.

    [page 6]
    I say this, Bhikkhus, because there is a strong connection between feelings and the in and out
    breathing, since it is when they are carefully attended to by staying closely with the feelings
    experienced through the breath, that the mindfulness of in and out breathing becomes an aspect
    of establishing oneself within feelings. It is for this reason that the Bhikkhu carefully stays with
    his feelings, striving ardently, as he shuns any thoughts of desiring or aversion towards the
    world.

    Furthermore, Bhikkhus, whenever the Bhikkhu is applying the steps whereby he is sensitive to
    experiencing the mind, whether he is breathing in or out; or when he gladdens the mind, whether
    he is breathing in or out; or while collecting the mind in Samādhi by steadying it, whether he is
    breathing in or out; or while freeing the mind, whether he is breathing in or out, then being thus
    keenly aware of his breathing, he carefully stays with the mind, striving ardently as he shuns any
    thoughts of desiring or aversion towards the world.

    However, Bhikkhus, I say that proper development of the mind cannot take place for the
    Bhikkhu who is without focus nor attentiveness towards his in and out breathing. But it is by
    paying close attention to the quality of the mind through the breath, that the mindfulness of in
    and out breathing becomes an aspect of establishing oneself within the mind. It is for this reason
    that the Bhikkhu carefully stays with the mind, striving ardently, as he shuns any thoughts of
    desiring or aversion towards the world.

    Furthermore, Bhikkhus, whenever the Bhikkhu is applying the steps while experiencing and
    watching impermanence, whether he is breathing in or out; or while experiencing and seeing
    detachment, whether he is breathing in or out; or while experiencing cessation, whether he is
    breathing in or out; or while experiencing relinquishment as he keeps giving up, whether he is
    breathing in or out, then being thus keenly aware of his breathing, he carefully stays with the
    various mind-objects and their relationships, striving ardently as he shuns any thoughts of
    desiring or aversion towards the world.

    Therefore, Bhikkhus, he wisely abandons thoughts of desiring or aversion towards the world, as
    he restfully stays close and watches over with an equanimous state of mind. And it is by paying
    close attention to the various mind objects and their relationships through the breath, that the
    mindfulness of in and out breathing becomes an aspect of establishing oneself through wisely
    understanding the various mind objects and their relationships. It is for this reason that the
    Bhikkhu carefully stays with the mind, striving ardently, as he shuns any thoughts of desiring or
    aversion towards the world.

    This, Bhikkhus, is how mindfulness of the in and out breathing addresses and fulfills the
    objectives of the Four Establishments of Mindfulness, when it is continuously developed and
    cultivated intently.

    Fulfilling the Seven Factors of Awakening:

    And how, Bhikkhus, do the Four Establishments of Mindfulness address and fulfill the
    objectives of the Seven Factors of Awakening, when they are continuously developed and
    cultivated intently?

    [page 7]
    (Kāyānupassana)

    Here, Bhikkhus, whenever the Bhikkhu carefully stays with the body, being keenly aware, while
    striving ardently as he shuns any thoughts of desiring or aversion towards the world, then
    continuous mindfulness is easily sustained and established in him. Because of this, whenever the
    Bhikkhu is established in continuous mindfulness, the Awakening Factor of Mindfulness
    becomes activated in him, as he strives to sustain and develop it further, in order to reach its
    perfection.

    While living mindfully in this manner, the Bhikkhu begins to thoroughly investigate as he wisely
    examines whatever state he is experiencing, with discernment. Because of this, the Awakening
    Factor of Investigation of States becomes activated in him, as he strives to develop it further, in
    order to reach its perfection.

    While wisely investigating his mental states in this manner, the Bhikkhu experiences a surge of
    tireless energy swelling up within him. Because of this, the Awakening Factor of Persevering
    Energy becomes activated in him, as he strives to develop it further, in order to reach its
    perfection.

    When experiencing such energy within him, suddenly there arises joy in the heart. Because of
    this, the Awakening Factor of Joy becomes activated in him, as he strives to develop it further,
    in order to reach its perfection.

    With the heart thus full of joy, soon his body and mind experience tranquility. Because of this,
    the Awakening Factor of Tranquility becomes activated in him, as he strives to develop it
    further, in order to reach its perfection.

    With the body appeased and tranquil thus, he experiences gladness, and the mind becomes
    collected into Samādhi. Because of this, the Awakening Factor of Collectedness of Mind
    becomes activated in him, as he strives to develop it further, in order to reach its perfection.

    The Bhikkhu then, equanimously observes with wisdom the mind that is collected in Samādhi.
    Because of this, the Awakening Factor of Equanimity becomes activated in him, as he strives
    to develop it further, in order to reach its perfection.

    (Vedanānupassana)

    Similarly, Bhikkhus, whenever the Bhikkhu carefully stays with his feelings, being keenly
    aware, while striving ardently as he shuns any thoughts of desiring or aversion towards the
    world, then continuous mindfulness is easily sustained and established in him. Because of this,
    whenever the Bhikkhu is established in continuous mindfulness, the Awakening Factor of
    Mindfulness becomes activated in him, as he strives to sustain and develop it further, in order to
    reach its perfection.

    [page 8]
    While living mindfully in this manner, the Bhikkhu begins to thoroughly investigate as he wisely
    examines whatever state he is experiencing, with discernment. Because of this, the Awakening
    Factor of Investigation of States becomes activated in him, as he strives to develop it further, in
    order to reach its perfection.

    While wisely investigating his mental states in this manner, the Bhikkhu experiences a surge of
    tireless energy swelling up within him. Because of this, the Awakening Factor of Persevering
    Energy becomes activated in him, as he strives to develop it further, in order to reach its
    perfection.

    When experiencing such energy within him, suddenly there arises joy in the heart. Because of
    this, the Awakening Factor of Joy becomes activated in him, as he strives to develop it further,
    in order to reach its perfection.

    With the heart thus full of joy, soon his body and mind experience tranquility. Because of this,
    the Awakening Factor of Tranquility becomes activated in him, as he strives to develop it
    further, in order to reach its perfection.

    With the body appeased and tranquil thus, he experiences gladness, and the mind becomes
    collected into Samādhi. Because of this, the Awakening Factor of Collectedness of Mind
    becomes activated in him, as he strives to develop it further, in order to reach its perfection.

    The Bhikkhu then, equanimously observes with wisdom the mind that is collected in Samādhi.
    Because of this, the Awakening Factor of Equanimity becomes activated in him, as he strives
    to develop it further, in order to reach its perfection.

    (Cittānupassana)

    Similarly, Bhikkhus, whenever the Bhikkhu carefully stays with the mind, being keenly aware,
    while striving ardently as he shuns any thoughts of desiring or aversion towards the world, then
    continuous mindfulness is easily sustained and established in him. Because of this, whenever the
    Bhikkhu is established in continuous mindfulness, the Awakening Factor of Mindfulness
    becomes activated in him, as he strives to sustain and develop it further, in order to reach its
    perfection.

    While living mindfully in this manner, the Bhikkhu begins to thoroughly investigate as he wisely
    examines whatever state he is experiencing, with discernment. Because of this, the Awakening
    Factor of Investigation of States becomes activated in him, as he strives to develop it further, in
    order to reach its perfection.

    While wisely investigating his mental states in this manner, the Bhikkhu experiences a surge of
    tireless energy swelling up within him. Because of this, the Awakening Factor of Persevering
    Energy becomes activated in him, as he strives to develop it further, in order to reach its
    perfection.

    [page 9]
    When experiencing such energy within him, suddenly there arises joy in the heart. Because of
    this, the Awakening Factor of Joy becomes activated in him, as he strives to develop it further,
    in order to reach its perfection.

    With the heart thus full of joy, soon his body and mind experience tranquility. Because of this,
    the Awakening Factor of Tranquility becomes activated in him, as he strives to develop it
    further, in order to reach its perfection.

    With the body appeased and tranquil thus, he experiences gladness, and the mind becomes
    collected into Samādhi. Because of this, the Awakening Factor of Collectedness of Mind
    becomes activated in him, as he strives to develop it further, in order to reach its perfection.

    The Bhikkhu then, equanimously observes with wisdom the mind that is collected in Samādhi.
    Because of this, the Awakening Factor of Equanimity becomes activated in him, as he strives
    to develop it further, in order to reach its perfection.

    (Dhammānupassana)

    Similarly, Bhikkhus, whenever the Bhikkhu carefully observes the various mind objects and their
    relationships in the mind, being keenly aware, while striving ardently as he shuns any thoughts
    of desiring or aversion towards the world, then continuous mindfulness is easily sustained and
    established in him. Because of this, whenever the Bhikkhu is established in continuous
    mindfulness, the Awakening Factor of Mindfulness becomes activated in him, as he strives to
    sustain and develop it further, in order to reach its perfection.

    While living mindfully in this manner, the Bhikkhu begins to thoroughly investigate as he wisely
    examines whatever state he is experiencing, with discernment. Because of this, the Awakening
    Factor of Investigation of States becomes activated in him, as he strives to develop it further, in
    order to reach its perfection.

    While wisely investigating his mental states in this manner, the Bhikkhu experiences a surge of
    tireless energy swelling up within him. Because of this, the Awakening Factor of Persevering
    Energy becomes activated in him, as he strives to develop it further, in order to reach its
    perfection.

    When experiencing such energy within him, suddenly there arises joy in the heart. Because of
    this, the Awakening Factor of Joy becomes activated in him, as he strives to develop it further,
    in order to reach its perfection.

    With the heart thus full of joy, soon his body and mind experience tranquility. Because of this,
    the Awakening Factor of Tranquility becomes activated in him, as he strives to develop it
    further, in order to reach its perfection.

    With the body appeased and tranquil thus, he experiences gladness, and the mind becomes
    collected into Samādhi. Because of this, the Awakening Factor of Collectedness of Mind
    becomes activated in him, as he strives to develop it further, in order to reach its perfection.

    [page 10]
    The Bhikkhu then, equanimously observes with wisdom the mind that is collected in Samādhi.
    Because of this, the Awakening Factor of Equanimity becomes activated in him, as he strives
    to develop it further, in order to reach its perfection.

    This, Bhikkhus, is how the Four Establishments of Mindfulness address and fulfill the objectives
    of the Seven Factors of Awakening, when they are continuously developed and cultivated
    intently.

    Fulfilling True Knowledge and Release:

    And how, Bhikkhus, do the Seven Factors of Awakening address and fulfill the objective of True
    Knowledge and of Release?

    Here, Bhikkhus, the Bhikkhu develops the Awakening Factor of Mindfulness that is maintained
    by seclusion, detachment, cessation, and comes to its completion in relinquishing and giving up.

    Similarly, the Bhikkhu develops the Awakening Factor of Investigation of States that is
    maintained by seclusion, detachment, cessation, and comes to its completion in relinquishing and
    giving up.

    Similarly, the Bhikkhu develops the Awakening Factor of Persevering Energy that is maintained
    by seclusion, detachment, cessation, and comes to its completion in relinquishing and giving up.

    Similarly, the Bhikkhu develops the Awakening Factor of Joy that is maintained by seclusion,
    detachment, cessation, and comes to its completion in relinquishing and giving up.

    Similarly, the Bhikkhu develops the Awakening Factor of Tranquility that is maintained by
    seclusion, detachment, cessation, and comes to its completion in relinquishing and giving up.

    Similarly, the Bhikkhu develops the Awakening Factor of Collectedness of Mind that is
    maintained by seclusion, detachment, cessation, and comes to its completion in relinquishing and
    giving up.

    Similarly, the Bhikkhu develops the Awakening Factor of Equanimity that is maintained by
    seclusion, detachment, cessation, and comes to its completion in relinquishing and giving up.

    This, Bhikkhus, is how the Seven Factors of Awakening address and fulfill the objectives of
    True Knowledge and of Release.

    This is what the Blessed One explained. And the Bhikkhus were all deeply satisfied and
    delighted in the words spoken thus by the Blessed One.

    Sādhu

    Sādhu

    Sādhu

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