Majjhima Nikāya
3. Upari Paṇṇāsa
2. Anupada Vagga

Sutta 118

Ānāpāna-Sati Suttaṃ

Recollecting Aspiration

Or

The
Inspiring Expiring
Mind

Or

The Satisfaction of
Breathing In and Out

 

Translated from the Pāḷi
by
Michael M. Olds

 

---

 

[1][chlm][pts][than][ntbb][upal] I Hear Tell:

Once upon a time Bhaggava
Sāvatthi-town,
East-park,
Migara's-Mother's Palace
come-a revisiting
along with numerous highly accomplished elders
together with their students:

[2]The elder Sāriputta and
the elder Mahā-Moggallāna and
the elder Mahā-Kassapa and
the elder Mahā-Kaccayana and
the elder Mahā Kotthita and
the elder Mahā-Kappinena and
the elder Mahā-Cundena and
the elder Anuruddha and
the elder Revata and
the elder Ānanda.

[3]... and, additionally, there were other highly accomplished elders
together with their students.

[4.] Now at this time
elder beggars were instructing and exhorting
new beggars ...

[5.] Such-a one of the elder beggars
would be instructing and exhorting ten beggars
such-a one of the elder beggars
would be instructing and exhorting twenty beggars
such-a one of the elder beggars
would be instructing and exhorting thirty beggars
such-a one of the elder beggars
would be instructing and exhorting forty beggars ...^[1]

[6]... and the new beggars
instructed and exhorted by elder beggars
came to know excellent and remarkable progress.

[7.] Now at this time,
it being the Uposatha,^[2]
the fifteenth
the invitation full-moon night,
Bhaggava was seated outdoors
with the brotherhood of beggars gathered round.

[8.] Then Bhaggava,
being silent,
looking over the brotherhood of beggars being silent,
said to the beggars:

"I am pleased, beggars,
with this path's course,
I am pleased in heart, beggars,
with this path's course.

Wherefore, beggars,
put forth an extra measure of energy
to get the ungotten
acquire the unacquired
realize the unrealized
... for myself,
for the fourth month
I will remain here in Sāvatthi-town for Komudim."

[9.] Then the bhikkhus of the countryside heard:

"I hear Bhaggava will remain for the fourth month,
in Savathi-town
'till Komudim!"

And the bhikkhus of the countryside
set out for Sāvatthi
to see the Bhaggava.

[10.] And so the elder beggars
put forth an extra measure
of exhortation and instruction
for these new beggars.

[11.] Such-a one of the elder beggars
would be instructing and exhorting ten beggars
such-a one of the elder beggars
would be instructing and exhorting twenty beggars
such-a one of the elder beggars
would be instructing and exhorting thirty beggars
such-a one of the elder beggars
would be instructing and exhorting forty beggars ...

[12]... and these new beggars
instructed and exhorted by elder beggars
came to know excellent and remarkable progress.

[13.] Now at this time,
it being the fifteenth,
the full-moon night of the fourth month,
Komudim,
Bhaggava was seated outdoors
with the brotherhood of beggars gathered round.

[14.] Then Bhaggava,
being silent,
looking over the brotherhood of beggars being silent,
said to the beggars:

"No lip-flapping!^[3] beggars,
this gathering is without lipflappers!

Beggars, this gathering is pure
set on the essence.

Such is the nature, beggars
of this brotherhood of beggars
such is the nature beggars,
of this gathering.

Of such a nature is this gathering,
that for offerings,
for having as a guest,
for gift-giving,
for closed-palm-salutation
it is an unsurpassable meritorious-opportunity for the world.

Such is the nature, beggars
of this brotherhood of beggars
such is the nature, beggars
of this gathering.

Of such a nature is this gathering,
that a small gift becomes great,
a great gift becomes greater.

Such is the nature, beggars
of this brotherhood of beggars
such is the nature, beggars
of this gathering.

Of such a nature is this gathering,
that it is difficult
to gain the sight of such
in the world.

Such is the nature, beggars
of this brotherhood of beggars
such is the nature, beggars
of this gathering.

Of such a nature is this gathering,
that it is enough
to travel many-a-mile
with just a lunch bag
to see it.

Such is the nature, beggars
of this brotherhood of beggars
such is the nature, beggars
of this gathering.

[15.] There are, beggars,
beggars here in this brotherhood of beggars
Arahants,
who have left behind the corruptions,
who have lived the life,
done duty's doing,
laid down the load,
thoroughly destroyed the yokes to rebirth,
who have attained for themselves
freedom through the highest knowledge.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
who have thoroughly destroyed
the five yokes to downbound rebirth,
who will spontaneously reappear
in a world^[4] where they are
of a nature not to return
and will attain final Nibbāna there.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
who have thoroughly destroyed
the three yokes to rebirth,
who by the thinning-out
of lust, anger and stupidity,
are one-more-time-returners,
once more to return to this world,
here to make an end of pain.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
who have thoroughly destroyed
the three yokes to rebirth,
earstream winners,
of a nature to attain no lower state
bound up bound up in self-awakening.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.^[5]

[16.] There are, beggars,
beggars here in this brotherhood of beggars
that live developing the four settings-up of Mind
as their subject.^[6]

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing
the four high ways of walking the walk^[7]
as their subject.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing
the four power paths
as their subject.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing
the five forces
as their subject.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing
the five powers
as their subject.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing
The Seven Dimensions of Self-Awakening
as their subject.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing
the aristocratic eight dimensional way
as their subject.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

[17.] There are, beggars,
beggars here in this brotherhood of beggars
that live developing friendly vibrations
as their subject.^[8]

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing sympathetic vibrations
as their subject.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing empathetic vibrations
as their subject.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing detachment
as their subject.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing 'the foul'^[9]
as their subject.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing the perception of change^[10]
as their subject.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

[18.] There are, beggars,
beggars here in this brotherhood of beggars
that live developing
minding the aspirations^[11]
as their subject.

Minding the aspirations, beggars
developed and made much of,
is of great fruit,
great benefit.

Minding the aspirations beggars,
developed and made much of,
completely perfects
The Four Settings-Up of Mind;
The Four Settings-Up of Mind,
developed and made much of,
completely perfects
The Seven Dimensions of Self-Awakening;
The Seven Dimensions of Self-Awakening,
developed and made much of,
completely perfects freedom through vision.^[12]

[19.] And how, beggars is minding the aspirations developed?

How made much of?

How of great fruit of great benefit?

Here beggars, a beggar goes to the forest,
goes to the root of some tree,
goes to some empty place,
sits down cross-legged,
with body controlled and erect,
intentionally bringing presence of mind
to the area around the mouth^[13]
he minds the inspirations;
minds the expirations.

With a deep inspiration he thinks:^[14]

'My inspiration was deep',

and thus makes himself consciously aware.

With a deep expiration he thinks:

'My expiration was deep',

and thus makes himself consciously aware;

with a shallow inspiration he thinks:

'My inspiration was shallow',

and thus makes himself consciously aware;

with a shallow expiration he thinks:

'My expiration was shallow',

and thus makes himself consciously aware;

He trains himself thinking:

'I will inspire
experiencing all that which is of the body';^[15]

He trains himself thinking:

'I will expire
experiencing all that which is of the body';

He trains himself thinking:

'Calming down own-making of the body
I will inspire';

He trains himself thinking:

'Calming down the own-making of the body
I will expire';

He trains himself thinking:

'Experiencing enthusiasm
I will inspire';

He trains himself thinking:

'Experiencing enthusiasm
I will expire';

He trains himself thinking:

'Experiencing pleasure I will inspire';

He trains himself thinking:

'Experiencing pleasure I will expire';

He trains himself thinking:

'Experiencing the own-making^[16] of heart^[17]
I will inspire';

He trains himself thinking:

'Experiencing the own-making of heart I will expire';

He trains himself thinking:

'Calming down the own-making of heart I will inspire';

He trains himself thinking:

'Calming down the own-making of heart I will expire';

He trains himself thinking:

'Experiencing the heart I will inspire';

He trains himself thinking:

'Experiencing the heart I will expire';

He trains himself thinking:

'Overjoyed at heart I will inspire';

He trains himself thinking:

'Overjoyed at heart I will expire';

He trains himself thinking:

'Elevated^[18] in heart I will inspire';

He trains himself thinking:

'Elevated in heart I will expire';

He trains himself thinking:

'Released in heart I will inspire';

He trains himself thinking:

'Released in heart I will expire';

He trains himself thinking:

'Observing change I will inspire';

He trains himself thinking:

'Observing change I will expire';

He trains himself thinking:

'Observing dispassion^[19] I will inspire';

He trains himself thinking:
'Observing dispassion I will expire';

He trains himself thinking:

'Observing ending I will inspire';

He trains himself thinking:
'Observing ending I will expire';

He trains himself thinking:

'Observing letting go I will inspire';

He trains himself thinking:

'Observing letting go I will expire';

It is thus, beggars, that minding the aspirations
is developed,
made much of,
is of great fruit,
of great benefit.

[20.] And how, beggars,
is minding the aspirations developed,
how made much of,
such as to completely perfect the four settings-up of Mind?

At such time, beggars, as a beggar,
with a deep inspiration thinks:

'My inspiration was deep',

and thus makes himself consciously aware;

with a deep expiration thinks:

'My expiration was deep',

and thus makes himself consciously aware;
with a shallow inspiration thinks:

'My inspiration was shallow',

and thus makes himself consciously aware;

with a shallow expiration thinks:

'My expiration was shallow',

and thus makes himself consciously aware;

he trains himself thinking:

'I will inspire experiencing all that which is of the body';

he trains himself thinking:

'I will expire experiencing all that which is of the body';

he trains himself thinking:

'Calming down the own-making of body I will inspire';

he trains himself thinking:

'Calming down the own-making of body I will expire';

at such a time, beggars, a beggar is living in a body
observing body^[20],
ardent,
having set up mind,
comprehending,
having put away worldly aspirations and exasperations.

[21.] 'Of the body'^[21], beggars, is aspiration;
this is one way of speaking about body,
say I.

Wherefore, in this case
a beggar is a beggar
living in a body
observing body,
ardent,^[22]
having set up mind,
comprehending,
having put away worldly aspirations and exasperations.

[22.] At such time, beggars,
as a beggar, trains himself thinking:

'Calming down the own-making of body I will inspire';

trains himself thinking:

'Calming down the own-making of body I will expire';

trains himself thinking:

'Experiencing enthusiasm I will inspire';

trains himself thinking:

'Experiencing enthusiasm I will expire';

trains himself thinking:

'Experiencing pleasure I will inspire';

trains himself thinking:

'Experiencing pleasure I will expire';

trains himself thinking:

'Experiencing the own-making of heart I will inspire';

trains himself thinking:

'Experiencing the own-making of heart I will expire';

trains himself thinking:

'Calming down the own-making of heart I will inspire';

trains himself thinking:

'Calming down the own-making of heart I will expire';

at such a time, beggars,
a beggar is living in sensation
observing sensation,
ardent,
having set up mind,
comprehending,
having put away worldly aspirations and exasperations.

[23.] 'Of sensation', beggars, is aspiration;
this is one way of speaking about
thoroughly tracing sensation back to its origins,
say I.

Wherefore, here a beggar
is a beggar living in sensation
observing sensation,
ardent,
having set up mind,
comprehending,
having put away worldly aspirations and exasperations.

[24.] At such time, beggars, as a beggar trains himself thinking:

'Experiencing the heart I will inspire';

trains himself thinking:

'Experiencing the heart I will expire';

trains himself thinking:

'Overjoyed at heart I will inspire';

trains himself thinking:

'Overjoyed at heart I will expire';

trains himself thinking:

'Elevated in heart I will inspire';

trains himself thinking:

'Elevated in heart I will expire';

trains himself thinking:

'Released in heart I will inspire';

trains himself thinking:

'Released in heart I will expire';

at such a time, beggars,
a beggar is living in the heart
observing the heart,
ardent,
having set up mind,
comprehending,
having put away worldly aspirations and exasperations.

[25.] Not 'of muddled, uncomprehending heart'
is minding the aspirations say I.

Wherefore, here a beggar
is a beggar living in the heart
observing the heart,
ardent,
having set up mind,
comprehending,
having put away worldly aspirations and exasperations.

[26.] At such time, beggars,
as a beggar trains himself thinking:

'Observing change I will inspire';

trains himself thinking:

'Observing change I will expire';

trains himself thinking:

'Observing dispassion I will inspire';

trains himself thinking:

'Observing dispassion I will expire';

trains himself thinking:

'Observing ending I will inspire';

trains himself thinking:

'Observing ending I will expire';

trains himself thinking:

'Observing letting go I will inspire';

trains himself thinking:

'Observing letting go I will expire';

at such a time, beggars,
a beggar is living in The Dhamma
observing The Dhamma,
ardent,
having set up mind,
comprehending,
having put away worldly aspirations and exasperations.

[27.] He who, seeing with wisdom,
lets go of aspirations and exasperations
is one who has commendably mastered
detachment.

Wherefore, here a beggar is a beggar
living in The Dhamma observing the Dhamma,
ardent,
having set up mind,
comprehending,
having put away worldly aspirations and exasperations.

[28.] This is how, beggars,
minding the aspirations is developed,
how made much of
such as to completely perfect
The Four Settings-Up of Mind.

[29.] And how, beggars, is
The Four Settings-Up of Mind
developed,
how made much of
such as to completely perfect
The Seven Dimensions of Self-Awakening?

At such time, beggars, as a beggar
is living in a body observing body,
ardent,
having set up mind,
comprehending,
having put away worldly aspirations and exasperations,
unmuddled mind is established in him;

at such a time, beggars, as a beggar
has unmuddled mind established,
the mind-dimension of self-awakening
is at that time brought into being,
the mind-dimension of self-awakening
is at that time developed,
the mind-dimension of self-awakening
has at that time got to perfection.

[30.] He, with mind thus developed
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation.²³

[31.] At such a time, beggars, as a beggar
with mind thus developed,
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation,
the investigation-of-dhamma-dimension of self-awakening
is at that time brought into being;
the investigation-of-dhamma-dimension of self-awakening
is at that time developed,
the investigation-of-dhamma-dimension of self-awakening
is at that time got to perfection.

At such a time, beggars, as a beggar wisely examines,
carefully examines phenomena
undertakes a thoroughly conducted investigation,
steady energy is put forth;
the energy-building-dimension of self-awakening
is at that time brought into being,
the energy-building-dimension of self-awakening
is at that time developed,
the energy-building-dimension of self-awakening
is at that time got to perfection.

[32.] Steady energy sets up uncarnal excitement

At such a time, beggars,
as a beggar's steady energy
sets up uncarnal excitement,
the enthusiasm-dimension of self-awakening
is at that time brought into being,
the enthusiasm-dimension of self-awakening^[24]
is at that time developed,
the enthusiasm-dimension of self-awakening
is at that time got to perfection.

[33.] In the enthusiastic heart,
the body is in equipoise,
the heart is in equipoise,

At such a time, beggars,
as a beggar is of enthusiastic heart,
the body in equipoise,
the heart in equipoise,
the impassivity-dimension of self-awakening
is at that time brought into being,
the impassivity-dimension of self-awakening
is at that time developed,
the impassivity-dimension of self-awakening
is at that time got to perfection.

[34.] Impassive of body
the pleased heart
achieves elevation.

At such a time, beggars, as a beggar
impassive of body,
the pleased heart achieving elevation,
the serenity-dimension of self-awakening
is at that time brought into being,
the serenity-dimension of self-awakening
is at that time developed,
the serenity-dimension of self-awakening
is at that time got to perfection.

[35.] He who is of elevated heart
has commendably mastered
detachment

[36.] At such a time, beggars, as a beggar
is of elevated heart,
has commendably mastered
detachment,
the detachment-dimension of self-awakening
is at that time brought into being,
the detachment-dimension of self-awakening
is at that time developed,
the detachment-dimension of self-awakening
is at that time got to perfection.

[37.] At such time, beggars, as a beggar
is living in sensation observing sensation,
ardent,
having set up mind,
comprehending,
having put away worldly aspirations and exasperations,
unmuddled mind is established in him;
at such a time, beggars,
as a beggar has unmuddled mind established,
the mind-dimension of self-awakening
is at that time brought into being
the mind-dimension of self-awakening
is at that time developed
the mind-dimension of self-awakening
has at that time got to perfection.

He, with memory thus developed
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation.

At such a time, beggars, as a beggar with mind thus developed,
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation,
the investigation-of-dhamma-dimension of self-awakening
is at that time brought into being;
the investigation-of-dhamma-dimension of self-awakening
is at that time developed,
the investigation-of-dhamma-dimension of self-awakening
is at that time got to perfection.

At such a time, beggars, as a beggar wisely examines,
carefully examines phenomena
undertakes a thoroughly conducted investigation,
steady energy is put forth;
the energy-building-dimension of self-awakening
is at that time brought into being,
the energy-building-dimension of self-awakening
is at that time developed,
the energy-building-dimension of self-awakening
is at that time got to perfection.

Steady energy sets up uncarnal excitement.

At such a time, beggars,
as a beggar's steady energy
sets up uncarnal excitement,
the enthusiasm-dimension of self-awakening
is at that time brought into being,
the enthusiasm-dimension of self-awakening
is at that time developed,
the enthusiasm-dimension of self-awakening
is at that time got to perfection.

In the enthusiastic heart,
the body is in equipoise,
the heart is in equipoise,

At such a time, beggars,
as a beggar is of enthusiastic heart,
the body in equipoise,
the heart in equipoise,
the impassivity-dimension of self-awakening
is at that time brought into being,
the impassivity-dimension of self-awakening
is at that time developed,
the impassivity-dimension of self-awakening
is at that time got to perfection.

Impassive of body
the pleased heart
achieves elevation.

At such a time, beggars, as a beggar
impassive of body,
the pleased heart achieving elevation,
the serenity-dimension of self-awakening
is at that time brought into being,
the serenity-dimension of self-awakening
is at that time developed,
the serenity-dimension of self-awakening
is at that time got to perfection.

He who is of elevated heart
has commendably mastered detachment.

At such a time, beggars, as a beggar
is of elevated heart,
has commendably mastered detachment,
the detachment-dimension of self-awakening
is at that time brought into being,
the detachment-dimension of self-awakening
is at that time developed,
the detachment-dimension of self-awakening
is at that time got to perfection.

[38.] At such time, beggars, as a beggar
is living in the heart observing the heart,
having set up mind,
comprehending,
having put away worldly aspirations and exasperations,
unmuddled mind is established in him;
at such a time, beggars, as a beggar
has unmuddled mind established
the mind-dimension of self-awakening
is at that time brought into being,
the mind-dimension of self-awakening
is at that time developed,
the mind-dimension of self-awakening
has at that time got to perfection.

He, with memory thus developed
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation.

At such a time, beggars, as a beggar with memory thus developed,
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation,
the investigation-of-dhamma-dimension of self-awakening
is at that time brought into being;
the investigation-of-dhamma-dimension of self-awakening
is at that time developed,
the investigation-of-dhamma-dimension of self-awakening
is at that time got to perfection.

At such a time, beggars, as a beggar wisely examines,
carefully examines phenomena
undertakes a thoroughly conducted investigation,
steady energy is put forth;
the energy-building-dimension of self-awakening
is at that time brought into being,
the energy-building-dimension of self-awakening
is at that time developed,
the energy-building-dimension of self-awakening
is at that time got to perfection.

Steady energy
sets up uncarnal excitement.

At such a time, beggars,
as a beggar's steady energy
sets up uncarnal excitement,
the enthusiasm-dimension of self-awakening
is at that time brought into being,
the enthusiasm-dimension of self-awakening
is at that time developed,
the enthusiasm-dimension of self-awakening
is at that time got to perfection.

In the enthusiastic heart,
the body is in equipoise,
the heart is in equipoise,

At such a time, beggars,
as a beggar is of enthusiastic heart,
the body in equipoise,
the heart in equipoise,
the impassivity-dimension of self-awakening
is at that time brought into being,
the impassivity-dimension of self-awakening
is at that time developed,
the impassivity-dimension of self-awakening
is at that time got to perfection.

Impassive of body
the pleased heart
achieves elevation.

At such a time, beggars, as a beggar
impassive of body,
the pleased heart achieving elevation,
the serenity-dimension of self-awakening
is at that time brought into being,
the serenity-dimension of self-awakening
is at that time developed,
the serenity-dimension of self-awakening
is at that time got to perfection.

He who is of elevated heart
has commendably mastered
detachment.

At such a time, beggars, as a beggar
is of elevated heart,
has commendably mastered detachment,
the detachment-dimension of self-awakening
is at that time brought into being,
the detachment-dimension of self-awakening
is at that time developed,
the detachment-dimension of self-awakening
is at that time got to perfection.

[39.] At such time, beggars,
as a beggar is living in The Dhamma
observing The Dhamma,
ardent,
having set up mind,
comprehending,
having put away worldly aspirations and exasperations,
unmuddled mind is established in him;
at such a time, beggars,
as a beggar has unmuddled mind established,
the mind-dimension of self-awakening
is at that time brought into being,
the mind-dimension of self-awakening
is at that time developed,
the mind-dimension of self-awakening
has at that time got to perfection.

He, with memory thus developed
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation.

At such a time, beggars, as a beggar with mind thus developed,
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation,
the investigation-of-dhamma-dimension of self-awakening
is at that time brought into being;
the investigation-of-dhamma-dimension of self-awakening
is at that time developed,
the investigation-of-dhamma-dimension of self-awakening
is at that time got to perfection.

At such a time, beggars, as a beggar wisely examines,
carefully examines phenomena
undertakes a thoroughly conducted investigation,
steady energy is put forth;
the energy-building-dimension of self-awakening
is at that time brought into being,
the energy-building-dimension of self-awakening
is at that time developed,
the energy-building-dimension of self-awakening
is at that time got to perfection.

Steady energy
sets up uncarnal excitement.

At such a time, beggars,
as a beggar's steady energy
sets up uncarnal excitement,
the enthusiasm-dimension of self-awakening
is at that time brought into being,
the enthusiasm-dimension of self-awakening
is at that time developed,
the enthusiasm-dimension of self-awakening
is at that time got to perfection.

In the enthusiastic heart,
the body is in equipoise,
the heart is in equipoise,

At such a time, beggars,
as a beggar is of enthusiastic heart,
the body in equipoise,
the heart in equipoise,
the impassivity-dimension of self-awakening
is at that time brought into being,
the impassivity-dimension of self-awakening
is at that time developed,
the impassivity-dimension of self-awakening
is at that time got to perfection.

Impassive of body the pleased heart achieves elevation.

At such a time, beggars, as a beggar
impassive of body,
the pleased heart achieving elevation,
the serenity-dimension of self-awakening
is at that time brought into being,
the serenity-dimension of self-awakening
is at that time developed,
the serenity-dimension of self-awakening
is at that time got to perfection.

He who is of elevated heart
has commendably mastered
detachment.

At such a time, beggars, as a beggar
is of elevated heart,
has commendably mastered detachment,
the detachment-dimension of self-awakening
is at that time brought into being,
the detachment-dimension of self-awakening
is at that time developed,
the detachment-dimension of self-awakening
is at that time got to perfection.

[40.] This is how, beggars,
The Four Settings-Up of Mind is developed,
how made much of
such as to completely perfect
The Seven Dimensions of Self-Awakening.

[41.] And how, beggars
are The Seven Dimensions of Self-Awakening developed,
how made much of
such as to completely perfect
freedom through vision?

Here beggars, a beggar develops
the mind-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go;

he develops the investigation-of-Dhamma-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go;

he develops the enthusiasm-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go;

he develops the impassivity-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go;

he develops the serenity-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go;

he develops the detachment-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go.

This is how, beggars
The Seven Dimensions of Self-Awakening
are developed,
how made much of
such as to completely perfect
freedom through vision."

This is what Bhagava said.

"Delightful!" said those beggars, uplifted by what the Lucky Man said.

 

§

 

HERE ENDS THE ANAPANASATI SUTTA

 

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^[1] Anyone acquainted with hypnotism will recognize this as a form of regression suggestion. Bhante Punnaji complains loudly about early translations of "jhāna" as "trance" and the idea that the jhānas are in any way hypnotic states. In the same way as I have made the point that the sutta is identical in form to the "magic spell" only that in the case of Buddhism, what we have is a "Dis-Spell", the jhāna is a form of trance, only in the form of a Dis-trance ... a waking up from the trance that is ordinary life-experience. In that light we can understand the series:
Some elders were instructing 10...20...30...40 as being a "progression suggestion" ... soon, we can imagine, to be followed, Snap Fingers, by the snap of the fingers that will wake us up.

^[2] Uposatha. See The Eight Dimensions of the Day of Preparation.
Sorts of Sabbath
ATI: Bhk. Thanissaro: The Uposatha Observance.
See also the Uposatha-Vagga (#V) of the Book of the Eights.
For the discussion forum see: uposatha.
And see also: Vinaya Resources.

^[3] Apalāpā: driveling slack-jaw ... idle chatter. PED: Palāpa² [Vedic pralāpa, pa + lap;... "chaff as frivolous talk"] prattling, prattle, nonsense; adj. talking idly, chaffing, idle, void.

^[4] The Pāḷi says "there" but does not explain. The commentary says this means the Pure Abodes which is possible but not the only possibility. There are cases where someone is declared to have been reborn in other than the Pure Abodes and a Non-returner. The non-returner is often spoken of as 'going up-stream to the Pure Abodes,' which would imply the idea of steady upward progression, rather than a one-step stop.

^[5] AKA "The Saṇgha" see: The Four Pairs of Powerful Individuals.

^[6] anuyoga. Yoga as we commonly understand it with its more generalized meaning of whole-hearted devotion to some study. From the word for 'yoke'.
PED: 1. application, devotion to ... execution, practice of ... - As adj. ... doing, given to, practicing.

^[7] = The Four High (consummate, best, right) Efforts, or Sammā Vayama: see The 10th Lesson, Samma Vayama.

^[8] Metta, karuna, mudita and upekkha or collectively the Brahma Viharas, see: The Four Godly Thoughts and The Four Godly Thoughts Expanded.

^[9] A meditation practice that attempts to drive home the idea of impermanence and pain by the contemplation of "Foul Things" for example the cemetery contemplations, the idea of the foulness of all food.

^[10] One way I know of that this is done (there may be others) is by way of the wind device (see Warren: The Forty Subjects of Meditation) usually the contemplation of leaves blowing in the wind.

^[11] See Satipaṭṭhana Resources.

^[12] Vijjā-vimutti. see Glossology: vijja, and vimutti. This is not "nana and dassana" "knowledge and vision" which is the knowledge that "whatsoever has come to be is subject to ending" attained by the Streamwinner, pre-arahant, but is to be understood as the vision of the freed arahant. Vijja and Upekkha as two distinct terms are the final two steps before achieving Arahantship subsequent to mastering the first eight of the eight dimensional way (The Magga). The 'vijja' is of the paṭicca samuppāda and 'upekkha' is detachment from every form of own-making. At such a time as a person has achieved the insight that even the ending of perception and sense experience is own-made and has attained to complete detachment, it is still necessary to have the awareness that this is the freedom one has been seeking.

^[13] Parimukhaṃ satiṃ upa-ṭ-ṭhapetvā. Big debate with many biased opinions as to the meaning of this. pari = around; mukha = mug = mouth/face/front sati = mind upa = up -ṭha = stand PED: Upa-ṭ-ṭhapeti and -ṭ-ṭhāpeti [Caus. II. of upa-ṭ-ṭhahati] 1. to provide, procure, get ready, put forth, give ... 2. to cause to be present ...
The wording is the same in the Satipaṭṭhana Sutta

^[14] 'ti' 'this,' meaning 'said,' or 'he said' or 'end quote'; or as here 'saying to himself'. Thinking is always in this system 'word thought' and is considered speech of sorts even when inaudible. Here the idea I have inserted 'makes himself conscious' is not in the Pāḷi, but is the intention and is used because the accurate rendering would be subject to misunderstanding in our time and place (USA, Saturday, January 18, 2003 7:09 AM).

^[15] Sabba-kāya-paṭisaṃvedī. Here (and the wording is the same in the Satipaṭṭhana Sutta) I see no justification for the interpretation by Bhikkhu Bodhi and others, relying on the commentaries (who try to force the meaning into some sort of awareness of the whole 'body of breath' or 'breathing body'), that anything other than what is being said (all-body-experiencing) is being said.
Walshe (LDB #22, pp336): 'conscious of the whole body.'
Warren: conscious of all his expirations.
Bhikkhus Nanamoli/Bodhi: I shall breathe out experiencing the whole body [of breath].
Horner: I will expire experiencing the whole body (with footnote: i.e. the breath-body).
this is, rather, making the self aware of all that which is encompassed in the idea of 'my body': the body proper, but also the experience of sense-re-knowing-knowing-knowledge (the eye and seeing) and the sensations that arise from that, but not the sense object.

^[16] saṇkhāra. 'Own-made.' The meaning is co-founded (saṇ = with, kara = make)(founded by 'one' by acting on 'that'); a specialized word for kamma, when the meaning is to be understood as the process of personalization that takes place when an individual acts from desire to create pleasure for himself through acts of thought, word and deed. 'The' saṇkhara is the act itself (identifying with the act) and the outcome (experiencing the outcome as a personal event). Another translation could be 'conjured' 'brought up by joining with'; I have used 'own-making' in an attempt to express the main idea: the process of creating the personal world.

^[17] Citta. Heart, meaning Mind as the 'center' of the mental work of an individual. Seat of the emotions is the way it is used in English, but it is more than just the emotions. It includes all 'mental states'. Emotions being thoughts that have become complex and have produced the strong sensations called emotions. I believe the distinction is made the same way in Pāḷi as it is in English. When one wishes to indicate 'pure' mental activity, one uses 'mano', 'mind' when one wishes to indicate emotional mental states, one uses 'citta', 'heart/center.' When one wishes to emphasize aspects and functions of the memory one uses 'sati', recollection, paying attention, reminiscence, investigation, examination, insight, in a word: minding.

^[18] Samādahaṃ cittaṃ. High-minded, but following the distinction I make between heart and mind, where high-hearted is a real, but very old term that sounds strange today (Monday, January 20, 2003 8:52 AM).

^[19] Virāga. vi = un, dis, raga = passion. Although it is possible to say that the ending of passion is cessation, I think the translation of this term directly into "cessation" is to draw a conclusion for the reader that he should be making for himself. (Here, especially so, as the term is directly followed by nirodha.
PED: 1. absence of rāga, dispassionateness, indifference towards ... disgust, distaste, absence of desire, destruction of passions; waning, fading away, cleansing, purifying; emancipation, Arahantship. ... - Often nearly synonymous with Nibbāna, in the description of which it occurs frequently in foll. formula: taṇha-k-khaya virāga nirodha nibbāna ... - In other connection (more objectively as "destruction"): aniccatā sankhārānaṃ etc., vipariṇāma virāga nirodha ...; (as "ceasing, fading away":) khaya(-dhamma liable to), vaya-, virāga-, nirodha- M I.500; S II.26.

^[20] Rhys Davids: as to the body, continue so to look upon the body
Bhikkhus Nanamoli/Bodhi: contemplating the body as a body;
Horner: contemplating the body in the body;
Walshe: contemplating the body as a body;
Warren: Whenever, O priests, a priest lives, as respects the body, observant of the body;
and see the discussion at: body_overseeing_body.htm

^[21] This segment and the other three are important for understanding the way in which these different 'Dhammas' (breathing, the four satipaṭṭhanas, the seven-dimensions of wisdom) are made to become one another. Breath-minding is said to be observing the body because inspiration and expiration are the activities at their most fundamental level, of the body — a fact for a long time recognized as a sign that there was life remaining in the body. Experiencing the breathing process implies examination and investigation and at a very fundamental level, at the spot where sensation first gets its footing so it is said to be investigation of sensation. The whole process being examined becomes the examination of the heart (center, mind); bringing the process to the state of detachment by letting go is done by way of Dhamma ... so the process begun by examining the breathing has become the mastery by way of the Dhamma.

^[22] Ātāpī. I yield to the conventional view here, but in my mind's eye I see the meaning as "Living in a body, seeing the body aflame" ... but, of course, that is the meaning of 'ardent.' 'Inflamed' would do if it were not so strongly associated with anger and sickness.

^[23] Pari-vīmaṃsa. pari= around; vīmaṃsa vi = re, in; maṃsa= member (as in the male member). I have a hard time getting passed the fact that this word means 're-member', but have yielded to the logic of this sutta here. Most of the other translators also have 'investigation' which certainly makes life easier. This translation fits in well here, but does not go well when the term appears as one of the iddhi-pada where I am convinced that what is involved is memory, not investigation.
and see also discussion: remembering sati I think what is really going on here is that investigation is actually an act of re-memberance: the piecing together of this memory and that to form an idea of a thing.

^[24] From a discussion of jhāna: Although the entrance to the second burning is marked by the ending of thinking, the cause is the appreciation of the state of jhāna itself "I like doing this!". The second jhāna is said to be "Born of serenity". I call this turning the mind on itself. This turning the mind on itself is one step removed from the identification with thought I just described; the second level of detachment. This produces a "characteristic" or "sign": that of "enthusiasm".
There is difference of opinion, exactly concerning the meaning of this term: 'pīti'. I call it enthusiasm; it is probably most accurately called "excitement" as in ordinary use this word has both a carnal and an un-carnal meaning. Some have called it "rapture" (Bhk. Thanissaro), but this term carries European and Christian implications too exclusively religious in nature, and I don't see an ordinary state of rapture ... well, maybe at Raves. You might call it a "rush". The term is really one that encompasses a spectrum of emotional states from mild appreciation through excitement, enthusiasm, appreciation, love and rapture and the word we use for translation should imply or at least allow for this spectrum.

 

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References:

Satipaṭṭhana Resources

WP: Walshe, The Long Discourses of the Buddha, #22: On the Foundations of Mindfulness

Warren: Buddhism in Translations, Ch. 74: The Four Intent Contemplations