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SN 54.11 
 
Saṁyutta Nikāya 
The Connected Discourses 
 
Mahāvagga Saṁyutta 
(Connected Discourses on the Great Section) 
Ānāpāna Saṁyutta 
(Connected Discourses on In and Out Breathing) 
Dutiya Vagga 
(The Second Section) 
 
Icchānaṅgala Sutta 
“At Icchānaṅgala” 
 
Translated by Bhikkhu Candana 
Copyright © Bhikkhu Candana 2023 
 
 
At one time, while The Blessed One was living in the wooded area in the region of 
Icchānaṅgala, He addressed the Bhikkhus, and said: 
 
“Bhikkhus, I will be going into seclusion during this Vassa’s three-month duration. While on 
retreat, no one is to come by or visit me, except for the one among you who will bring my daily 
alms food.” 
 
“As you wish, Bhante,” replied the Bhikkhus.  
 
And as instructed, no one was allowed to go or visit The Blessed One, except for the Bhikkhu 
who brought Him his daily alms food.  
 
Now, once that three-month period had ended, The Blessed One left the seclusion of His retreat, 
and by approaching the Bhikkhus, spoke these words: 
 
“Bhikkhus, if the wanderers of other traditions were to approach and ask you:  
 
‘Friends, could you tell us as to what the Recluse Gautama had been primarily practicing as His 
usual meditation object or technique in His seclusion, throughout this past Vassa’s three-month 
duration?’

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“Then, you must answer them by saying: 
 
‘Friends, Our Teacher, the Recluse Gautama was primarily practicing breathing in and out as 
His usual meditation object, for that was the technique He used in His seclusion, throughout this 
past Vassa’s three-month duration.’ 
 
“To this end, Bhikkhus, mindfully I breathed in and mindfully I breathed out.  
 
1. “While breathing in, I practiced, as I closely observed and knew the long inbreath, whenever it 
took place. While breathing out too, I closely observed and knew the long outbreath, whenever it 
took place. 
 
2. “While breathing in, I practiced, as I closely observed and knew the short inbreath, whenever 
it took place. While breathing out too, I closely observed and knew the short outbreath, whenever 
it took place. 
 
3. “While breathing in, I continued training myself, as I mindfully experienced the full length of 
the inbreaths. While breathing out too, I continued training, as I mindfully experienced the full 
length of the outbreaths. 
 
4. “While breathing in, I continued training myself, as I began calming the breath’s bodily 
movements, the process of breathing in and out itself, that are the bodily saṅkhāras. While 
breathing out too, I continued calming the breathing in and out. 
 
5. “While breathing in, I continued training myself, as I began relaxing the body with the 
experiencing of Spiritual Joy (pīti). While breathing out too, I continued relaxing the body with 
the experience of pīti. 
 
6. “While breathing in, I continued training myself, as I experienced the overarching silent state 
of gladness (sukha), happily permeating throughout the body. While breathing out too, I 
continued experiencing the overarching silent state of gladness (sukha), happily permeating 
throughout the body. 
 
7. “While breathing in, I continued training myself, as I experienced the presence and movement 
of feelings and memories, taking place within the heart. While breathing out, I continued 
mindfully experiencing the presence and movement of feelings and memories, taking place 
within the heart. 
 
8. “While breathing in, I continued training myself, as I relaxed the movement of both feelings 
and memories, occurring within the heart, witnessing them dissipate and dissolve on their own. 
While breathing out too, I continued relaxing the movement of both feelings and memories, 
occurring within the heart, witnessing them dissipate and dissolve on their own. 
 
9. “While breathing in, I continued training myself, as I mindfully experienced the Heart (Citta), 
in silence. While breathing out too, I continued mindfully experiencing the Citta, in silence.

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10. “While breathing in, I continued training myself, as I mindfully appreciated the Citta, in a 
silent delight. While breathing out too, I continued mindfully appreciating the Citta, in a silent 
delight. 
 
11. “While breathing in, I continued training myself, as I gently allowed the Citta to come to the 
state of silent collectedness. While breathing out too, I continued gently allowing the Citta to 
come to the state of silent collectedness. 
 
12. “While breathing in, I continued training myself, as I kept opening and experiencing the Citta 
becoming released. While breathing out too, I continued opening and experiencing the Citta 
becoming released. 
 
13. “While breathing in, I continued training myself, as I mindfully witnessed impermanence 
taking place everywhere, and all the time. While breathing out too, I continued mindfully 
witnessing impermanence taking place everywhere, all the time. 
 
14. “While breathing in, I continued training myself, as I mindfully witnessed dispassion and 
fading away taking place within me, towards all things. While breathing out too, I continued 
mindfully witnessing dispassion and fading away taking place within me, towards all things. 
 
15. “While breathing in, I continued training myself, as I mindfully witnessed the reality of 
cessation taking place. While breathing out too, I continued mindfully witnessing the reality of 
cessation taking place. 
 
16. “While breathing in, I continued training myself, as I mindfully witnessed relinquishment 
taking place within me, towards all things. While breathing out too, I continued mindfully 
witnessing relinquishment taking place within me, towards all things. 
 
“Therefore, Bhikkhus, if there is any correct and true meditation that is to be called ‘a noble state 
to be or settle in’, or ‘a divine state to be or settle in’, or one to be identified as the ‘Tathāgata’s 
dwelling place,’ then it would be just this collectedness of the heart (samādhi) through training in 
the practice of the in and out breathing (ānāpānasati) meditation.  
 
“For this reason, Bhikkhus, those Noble Disciples in Training among you, who have not yet 
reached the fulfillment of your prime objective that is the completion of the Holy Life, and as a 
result, are constantly yearning to attain to that ultimate safety from bondage, you must therefore, 
remember that the practice of the in and out breathing (ānāpānasati) meditation itself does and 
will, in fact, lead you to the ending and full destruction of the heart’s contaminants.  
 
“And as to those Arahants among you, Bhikkhus, who have already ended and fully destroyed 
the heart’s contaminants, having completed the Goal of the Holy Life, fulfilled what had to be 
fulfilled, put down the heavy load, having already attained to their prime objective, totally 
obliterated the fetters for rebecoming, and are thus, fully released through their Full Awakening, 
for them, the practice of the in and out breathing (ānāpānasati) meditation itself helps them to

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lead to a blissful state of being here and in this present life, always establishing them in ever 
present mindfulness and full awareness.  
 
“Therefore, Bhikkhus, if there is any correct and true meditation that is to be called ‘a noble state 
to be or settle in’, or ‘a divine state to be or settle in’, or one to be identified as the ‘Tathāgata’s 
dwelling place,’ then it would be just this collectedness of the heart (samādhi) through training in 
the practice of the in and out breathing (ānāpānasati) meditation.” 
 
Sādhu 
 
Sādhu 
 
Sādhu