English
There are, bhikkhus, bhikkhus in this community of bhikkhus who dwell devoted to the development of loving-kindness... who dwell devoted to the development of compassion... who dwell devoted to the development of appreciative joy... who dwell devoted to the development of equanimity... who dwell devoted to the development of foulness... who dwell devoted to the development of the perception of impermanence – such, too, bhikkhus, are bhikkhus in this community of bhikkhus. There are, bhikkhus, bhikkhus in this community of bhikkhus who dwell devoted to the development of mindfulness of breathing. Mindfulness of breathing, bhikkhus, when developed and cultivated, is of great fruit, of great benefit. Mindfulness of breathing, bhikkhus, when developed and cultivated, fulfills the four foundations of mindfulness. The four foundations of mindfulness, when developed and cultivated, fulfill the seven factors of awakening. The seven factors of awakening, when developed and cultivated, fulfill true knowledge and liberation. 148. ‘‘And how, bhikkhus, is mindfulness of breathing developed and how cultivated, so that it is of great fruit, of great benefit? Here, bhikkhus, a bhikkhu gone to the forest, or to the root of a tree, or to an empty dwelling, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. Mindful, he breathes in; mindful, he breathes out. ‘‘Breathing in long, he discerns, ‘I breathe in long’; or breathing out long, he discerns, ‘I breathe out long.’ Breathing in short, he discerns, ‘I breathe in short’; or breathing out short, he discerns, ‘I breathe out short.’ He trains himself, ‘I shall breathe in experiencing the whole body.’ He trains himself, ‘I shall breathe out experiencing the whole body.’ He trains himself, ‘I shall breathe in tranquilizing the bodily formation.’ He trains himself, ‘I shall breathe out tranquilizing the bodily formation.’ ‘‘He trains himself, ‘I shall breathe in experiencing rapture.’ He trains himself, ‘I shall breathe out experiencing rapture.’ He trains himself, ‘I shall breathe in experiencing pleasure.’ He trains himself: 'I will breathe out, experiencing pleasure.' He trains himself: 'I will breathe in, experiencing mental formations.' He trains himself: 'I will breathe out, experiencing mental formations.' He trains himself: 'I will breathe in, calming mental formations.' He trains himself: 'I will breathe out, calming mental formations.' He trains himself: 'I will breathe in, experiencing the mind.' He trains himself: 'I will breathe out, experiencing the mind.' He trains himself: 'I will breathe in, gladdening the mind.' He trains himself: 'I will breathe out, gladdening the mind.' He trains himself: 'I will breathe in, concentrating the mind.' He trains himself: 'I will breathe out, concentrating the mind.' He trains himself: 'I will breathe in, liberating the mind.' He trains himself: 'I will breathe out, liberating the mind.' He trains himself: 'I will breathe in, contemplating impermanence.' He trains himself: 'I will breathe out, contemplating impermanence.' He trains himself: 'I will breathe in, contemplating fading away.' He trains himself: 'I will breathe out, contemplating fading away.' He trains himself: 'I will breathe in, contemplating cessation.' He trains himself: 'I will breathe out, contemplating cessation.' He trains himself: 'I will breathe in, contemplating relinquishment.' He trains himself: 'I will breathe out, contemplating relinquishment.' Thus developed, monks, mindfulness of breathing, thus made much of, is of great fruit, of great benefit. 149. And how, monks, is mindfulness of breathing developed, how made much of, so as to fulfill the four foundations of mindfulness? At such a time, monks, when a monk, breathing in long, understands 'I breathe in long', or breathing out long, understands 'I breathe out long'; or breathing in short, understands 'I breathe in short', or breathing out short, understands 'I breathe out short'; he trains himself: 'I will breathe in, experiencing the whole body.' he trains himself: 'I will breathe out, experiencing the whole body.' he trains himself: 'I will breathe in, calming the bodily formation.' he trains himself: 'I will breathe out, calming the bodily formation.' in the body, body- And so, monks, at that time a bhikkhu dwells ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world. Among bodies, monks, I say that one kind of body is this — in-breaths and out-breaths. Therefore, monks, observing the body in the body, at that time a bhikkhu dwells ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world. “When, monks, a bhikkhu trains thus: ‘I shall breathe in experiencing rapture,’ he trains thus: ‘I shall breathe out experiencing rapture’; ‘I shall breathe in experiencing pleasure,’ he trains thus: ‘I shall breathe out experiencing pleasure’; ‘I shall breathe in experiencing mental formations,’ he trains thus: ‘I shall breathe out experiencing mental formations’; ‘I shall breathe in tranquilizing mental formations,’ he trains thus: ‘I shall breathe out tranquilizing mental formations’; Observing feelings in feelings, monks, at that time a bhikkhu dwells ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world. Among feelings, monks, I say that one kind of feeling is this — careful attention to in-breaths and out-breaths. Therefore, monks, observing feelings in feelings, at that time a bhikkhu dwells ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world. “When, monks, a bhikkhu trains thus: ‘I shall breathe in experiencing the mind,’ he trains thus: ‘I shall breathe out experiencing the mind’; ‘I shall breathe in gladdening the mind,’ he trains thus: ‘I shall breathe out gladdening the mind’; ‘I shall breathe in concentrating the mind,’ he trains thus: ‘I shall breathe out concentrating the mind’; ‘I shall breathe in liberating the mind,’ he trains thus: ‘I shall breathe out liberating the mind’; Observing the mind in the mind, monks, at that time a bhikkhu dwells ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world. I do not, monks, Monks, I speak of mindfulness of breathing for one who is forgetful, not clearly comprehending. Therefore, monks, at that time, a monk dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. Monks, at the time when a monk trains thus: ‘I shall breathe in contemplating impermanence,’ he trains thus: ‘I shall breathe out contemplating impermanence;’ he trains thus: ‘I shall breathe in contemplating dispassion,’ he trains thus: ‘I shall breathe out contemplating dispassion;’ he trains thus: ‘I shall breathe in contemplating cessation,’ he trains thus: ‘I shall breathe out contemplating cessation;’ he trains thus: ‘I shall breathe in contemplating relinquishment,’ he trains thus: ‘I shall breathe out contemplating relinquishment;’ at that time, monks, a monk dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. Having seen with wisdom the abandonment of that covetousness and displeasure, he thoroughly observes it. Therefore, monks, at that time, a monk dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. Monks, mindfulness of breathing, thus developed, thus made much of, fulfills the four foundations of mindfulness. 150. And how, monks, are the four foundations of mindfulness developed, how made much of, so as to fulfill the seven factors of awakening? Monks, at the time when a monk dwells contemplating body in body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world, at that time his mindfulness is established, unconfused. Monks, at the time when a monk’s mindfulness is established, unconfused, at that time the mindfulness factor of awakening is aroused for him. At that time, the monk develops the mindfulness factor of awakening; at that time, the mindfulness factor of awakening goes to its culmination of development for him. Dwelling thus mindful, he investigates that phenomenon with wisdom, he examines it. examines, investigates, comes to an investigation. At whatever time, monks, a bhikkhu dwelling thus examines, investigates, comes to an investigation of that Dhamma with wisdom, the enlightenment factor of investigation of states is aroused in the bhikkhu at that time, the bhikkhu develops the enlightenment factor of investigation of states at that time, the enlightenment factor of investigation of states goes to its full development in the bhikkhu at that time. For him, examining, investigating, coming to an investigation of that Dhamma with wisdom, unflagging energy is aroused. At whatever time, monks, for a bhikkhu examining, investigating, coming to an investigation of that Dhamma with wisdom, unflagging energy is aroused, the enlightenment factor of energy is aroused in the bhikkhu at that time, the bhikkhu develops the enlightenment factor of energy at that time, the enlightenment factor of energy goes to its full development in the bhikkhu at that time. For one with aroused energy, unworldly joy arises. At whatever time, monks, for a bhikkhu with aroused energy, unworldly joy arises, the enlightenment factor of joy is aroused in the bhikkhu at that time, the bhikkhu develops the enlightenment factor of joy at that time, the enlightenment factor of joy goes to its full development in the bhikkhu at that time. For one with a joyful mind, the body becomes tranquil, and the mind becomes tranquil. At whatever time, monks,