Eva½ me suta½– eka½ samaya½ bhagav± s±vatthiya½ viharati pubb±r±me mig±ram±tup±s±de sambahulehi abhiññ±tehi abhiññ±tehi therehi s±vakehi saddhi½– ±yasmat± ca s±riputtena ±yasmat± ca mah±moggall±nena ±yasmat± ca mah±kassapena ±yasmat± ca mah±kacc±yanena ±yasmat± ca mah±koµµhikena ±yasmat± ca mah±kappinena ±yasmat± ca mah±cundena ±yasmat± ca anuruddhena ±yasmat± ca revatena ±yasmat± ca ±nandena, aññehi ca abhiññ±tehi abhiññ±tehi therehi s±vakehi saddhi½.

“I have heard thus: At S±vatthi, in the Eastern Grove, at the mansion of Mig±ra’s mother; there the Sublime One was abiding with many well known and distinguished elder disciples: Venerable S±riputta, Venerable Mah± Moggall±na, Venerable Mah± Kassapa, Venerable Mah± Kacc±yana, Venerable Mah± Koµµhita, Venerable Mah± Kappina, Venerable Mah± Cunde, Venerable Anuruddha, Venerable Revata, Venerable ¾nanda, together with other well known and distinguished elder disciples.

Tena kho pana samayena ther± bhikkh³ nave bhikkh³ ovadanti anus±santi. Appekacce ther± bhikkh³ dasapi bhikkh³ ovadanti anus±santi, appekacce ther± bhikkh³ v²sampi bhikkh³ ovadanti anus±santi, appekacce ther± bhikkh³ ti½sampi bhikkh³ ovadanti anus±santi, appekacce ther± bhikkh³ catt±r²sampi bhikkh³ ovadanti anus±santi. Te ca nav± bhikkh³ therehi bhikkh³hi ovadiyam±n± anus±siyam±n± u¼±ra½ pubben±para½ visesa½ j±nanti.

And there at that time, elder monks were advising and instructing new monks; some elder monks were advising and instructing ten monks, some elder monks were advising and instructing twenty monks, some elder monks were advising and instructing thirty monks, some elder monks were advising and instructing forty monks. Those new monks, advised and instructed by the elder monks, came to know successive marks of distinction.

Tena kho pana samayena bhagav± tadahuposathe pannarase pav±raº±ya puºº±ya puººam±ya rattiy± bhikkhusaªghaparivuto abbhok±se nisinno hoti. Atha kho bhagav± tuºh²bh³ta½ tuºh²bh³ta½ bhikkhusaªgha½ anuviloketv± bhikkh³ ±mantesi– “±raddhosmi, bhikkhave, im±ya paµipad±ya; ±raddhacittosmi, bhikkhave, im±ya paµipad±ya. Tasm±tiha, bhikkhave, bhiyyosomatt±ya v²riya½ ±rabhatha appattassa pattiy±, anadhigatassa adhigam±ya asacchikatassa sacchikiriy±ya. Idhev±ha½ s±vatthiya½ komudi½ c±tum±sini½ ±gamess±m²”ti.

And there at that time, on the Uposatha day of the fifteenth, the full moon night of Pav±raº±; the Sublime One was seated in the open air, surrounded by the Monastic Order. And then the Sublime One, looking around at the silent Monastic Order addressed them: “Monks, I am satisfied with this way of practice, my mind is satisfied with this way practice; so undertake this effort exceedingly more to gain what has not been gained, attain what has not been attained and to realize what has not been realized. I shall stay here at S±vatthi for full moon of Komudi in the fourth month.”

Assosu½ kho j±napad± bhikkh³– “bhagav± kira tattheva s±vatthiya½ komudi½ c±tum±sini½ ±gamessat²”ti. Te j±napad± bhikkh³ s±vatthi½ osaranti bhagavanta½ dassan±ya.

And those monks of the countryside, understanding that “The Sublime One shall stay here at S±vatthi for full moon of Komudi in the fourth month.” – those monks of the countryside went to see the Sublime One.

Te ca kho ther± bhikkh³ bhiyyosomatt±ya nave bhikkh³ ovadanti anus±santi. Appekacce ther± bhikkh³ dasapi bhikkh³ ovadanti anus±santi, appekacce ther± bhikkh³ v²sampi bhikkh³ ovadanti anus±santi appekacce ther± bhikkh³ ti½sampi bhikkh³ ovadanti anus±santi, appekacce ther± bhikkh³ catt±r²sampi bhikkh³ ovadanti anus±santi. Te ca nav± bhikkh³ therehi bhikkh³hi ovadiyam±n± anus±siyam±n± u¼±ra½ pubben±para½ visesa½ j±nanti.

And the elder monks exceedingly more advised and instructed the new monks; some elder monks were advising and instructing ten monks, some elder monks were advising and instructing twenty monks, some elder monks were advising and instructing thirty monks, some elder monks were advising and instructing forty monks. Those new monks, advised and instructed by the elder monks, came to know successive marks of distinction.

Tena kho pana samayena bhagav± tadahuposathe pannarase komudiy± c±tum±siniy± puºº±ya puººam±ya rattiy± bhikkhusaªghaparivuto abbhok±se nisinno hoti. Atha kho bhagav± tuºh²bh³ta½ tuºh²bh³ta½ bhikkhusaªgha½ anuviloketv± bhikkh³ ±mantesi– “apal±p±ya½, bhikkhave, paris±; nippal±p±ya½, bhikkhave, paris±; suddh± s±re patiµµhit±. Tath±r³po aya½, bhikkhave, bhikkhusaªgho; tath±r³p± aya½, bhikkhave, paris± yath±r³p± paris± ±huneyy± p±huneyy± dakkhiºeyy± añjalikaraº²y± anuttara½ puññakkhetta½ lokassa. Tath±r³po aya½, bhikkhave, bhikkhusaªgho; tath±r³p± aya½, bhikkhave, paris± -

And there, at that time, on the Uposatha day of the fifteenth, on the full moon night of the full moon of Komudi in the fourth month, the Sublime One was seated in the open air, surrounded by the Monastic Order. And then the Sublime One, looking around at the silent Monastic Order addressed them:

“Monks, this assembly is free of chatter, this assembly is free of idle talk; this assembly is established in what is purely essential – such is the condition of this Monastic Order, such is the condition of this assembly. Such is the condition of this assembly; worthy of offerings, worthy of invitation, worthy of gifts, worthy of respect, an unsurpassed field of merit for the world – such is the condition of this Monastic Order, such is the condition of this assembly.

yath±r³p±ya paris±ya appa½ dinna½ bahu hoti, bahu dinna½ bahutara½. Tath±r³po aya½, bhikkhave, bhikkhusaªgho; tath±r³p± aya½, bhikkhave, paris± yath±r³p± paris± dullabh± dassan±ya lokassa. Tath±r³po aya½, bhikkhave, bhikkhusaªgho; tath±r³p± aya½, bhikkhave, paris± yath±r³pa½ parisa½ ala½ yojanagaºan±ni dassan±ya gantu½ puµosen±pi”.

“Such is the condition of this assembly that what little amount is given becomes great, and what great amount given becomes greater – such is the condition of this Monastic Order, such is the condition of this assembly. Such is the condition of this assembly that to catch sight of it is hard to acquire in this world – such is the condition of this Monastic Order, such is the condition of this assembly. Such is the condition of this assembly that one would indeed travel many leagues with a shoulder-bag to catch sight of it.

“Santi, bhikkhave, bhikkh³ imasmi½ bhikkhusaªghe arahanto kh²º±sav± vusitavanto katakaraº²y± ohitabh±r± anuppattasadatth± parikkh²ºabhavasa½yojan± sammadaññ±vimutt±- evar³p±pi, bhikkhave, santi bhikkh³ imasmi½ bhikkhusaªghe.

“Monks, in this Monastic Order there are arahant monks; with the unwholesome outflows destroyed, the renounced life fulfilled, the work completed, the burden laid down, attained for oneself the un-produced, having destroyed the fetters of existence – are completely released through perfect knowledge. Monks, such monks are there in this Monastic Order.

Santi, bhikkhave, bhikkh³ imasmi½ bhikkhusaªghe pañcanna½ orambh±giy±na½ sa½yojan±na½ parikkhay± opap±tik± tattha parinibb±yino an±vattidhamm± tasm± lok±– evar³p±pi, bhikkhave, santi bhikkh³ imasmi½ bhikkhusaªghe.

“Monks, in this Monastic Order there are monks with the five lower fetters extinguished, and in that place spontaneously arises toward completion of perfect liberation; not of the nature to return from that state. Monks, such monks are there in this Monastic Order.

Santi, bhikkhave, bhikkh³ imasmi½ bhikkhusaªghe tiººa½ sa½yojan±na½ parikkhay± r±gadosamoh±na½ tanutt± sakad±g±mino sakideva ima½ loka½ ±gantv± dukkhassanta½ karissanti– evar³p±pi, bhikkhave, santi bhikkh³ imasmi½ bhikkhusaªghe.

“Monks, in this Monastic Order there are monks for whom the three fetters are extinguished, and passion, anger and delusion have vanished; are once-returners, returning once more to this state to make an ending of affliction. Monks, such monks are there in this Monastic Order.

“Santi, bhikkhave, bhikkh³ imasmi½ bhikkhusaªghe tiººa½ sa½yojan±na½ parikkhay± sot±pann± avinip±tadhamm± niyat± sambodhipar±yan±– evar³p±pi, bhikkhave, santi bhikkh³ imasmi½ bhikkhusaªghe.

“Monks, in this Monastic Order there are monks for whom the three fetters are extinguished; are stream-enterers, not of the nature of distress, destined for the final goal of perfect enlightenment. Monks, such monks are there in this Monastic Order.

“Santi, bhikkhave, bhikkh³ imasmi½ bhikkhusaªghe catunna½ satipaµµh±n±na½ bh±van±nuyogamanuyutt± viharanti evar³p±pi, bhikkhave, santi bhikkh³ imasmi½ bhikkhusaªghe.

“Monks, in this Monastic Order there are monks who abide and remain dedicated to the development of mindfulness in the four establishments. Monks, such monks are there in this Monastic Order.

“Santi, bhikkhave, bhikkh³ imasmi½ bhikkhusaªghe catunna½ sammappadh±n±na½ bh±van±nuyogamanuyutt± viharanti…pe… catunna½ iddhip±d±na½… pañcanna½ indriy±na½… pañcanna½ bal±na½… sattanna½ bojjhaªg±na½… ariyassa aµµhaªgikassa maggassa bh±van±nuyogamanuyutt± viharanti– evar³p±pi, bhikkhave, santi bhikkh³ imasmi½ bhikkhusaªghe.

“Monks, in this Monastic Order there are monks who abide and remain dedicated to the development of the four right exertions … the four bases of (mental) powers … the five faculties (of mental development)… the five strengths (of mental development) … the seven factors of wisdom, who abide and remain dedicated to the development of the Noble Eightfold Path. Monks, such monks are there in this Monastic Order.

Santi, bhikkhave, bhikkh³ imasmi½ bhikkhusaªghe mett±bh±van±nuyogamanuyutt± viharanti… karuº±bh±van±nuyogamanuyutt± viharanti… mudit±bh±van±nuyogamanuyutt± viharanti… upekkh±bh±van±nuyogamanuyutt± viharanti… asubhabh±van±nuyogamanuyutt± viharanti… aniccasaññ±bh±van±nuyogamanuyutt± viharanti– evar³p±pi, bhikkhave, santi bhikkh³ imasmi½ bhikkhusaªghe.

“Monks, such monks are there in this Monastic Order who abide and remain dedicated to the development of kindness … who abide and remain dedicated to the development of compassion … who abide and remain dedicated to the development of sympathetic good-will … who abide and remain dedicated to the development of equanimity … who abide and remain dedicated to the development of (knowledge of) repulsiveness … who abide and remain dedicated to the development of sense-awareness of impermanence. Monks, such monks are there in this Monastic Order.

Santi, bhikkhave, bhikkh³ imasmi½ bhikkhusaªghe ±n±p±nassatibh±van±nuyogamanuyutt± viharanti. ¾n±p±nassati, bhikkhave, bh±vit± bahul²kat± mahapphal± hoti mah±nisa½s±. ¾n±p±nassati, bhikkhave, bh±vit± bahul²kat± catt±ro satipaµµh±ne parip³reti. Catt±ro satipaµµh±n± bh±vit± bahul²kat± satta bojjhaªge parip³renti. Satta bojjhaªg± bh±vit± bahul²kat± vijj±vimutti½ parip³renti.

“Monks, in this monastic community there are monks who abide and remain dedicated to the development of mindfulness of in and out breathing. Monks, mindfulness of in and out breathing, when practiced and developed, brings great fruit and great advantage. Mindfulness of in and out breathing, when practiced and developed, fulfills mindfulness in the four establishments. Mindfulness in the four establishments, when practiced and developed, fulfills the seven factors of wisdom. The seven factors of wisdom, when practiced and developed, fulfills clear knowledge and release.

“Katha½ bh±vit± ca, bhikkhave, ±n±p±nassati katha½ bahul²kat± mahapphal± hoti mah±nisa½s±? Idha, bhikkhave, bhikkhu araññagato v± rukkham³lagato v± suññ±g±ragato v± nis²dati pallaªka½ ±bhujitv± uju½ k±ya½ paºidh±ya parimukha½ sati½ upaµµhapetv±. So satova assasati satova passasati.

“And how monks, is this mindfulness of in and out breathing developed, how is mindfulness of in and out breathing practiced to bring great fruit and great advantage? Monks, there is a monk who has gone to the wilderness, or has gone to the root of a tree, or has gone to an empty house, sitting crossed-legged, with body straight and keeping his mindfulness set forward, with mindfulness, he breathes in; with mindfulness he breathes out.

“D²gha½ v± assasanto ‘d²gha½ assas±m²’ti paj±n±ti, d²gha½ v± passasanto ‘d²gha½ passas±m²’ti paj±n±ti; rassa½ v± assasanto ‘rassa½ assas±m²’ti paj±n±ti, rassa½ v± passasanto ‘rassa½ passas±m²’ti paj±n±ti; ‘sabbak±yapaµisa½ved² assasiss±m²’ti sikkhati, ‘sabbak±yapaµisa½ved² passasiss±m²’ti sikkhati; ‘passambhaya½ k±yasaªkh±ra½ assasiss±m²’ti sikkhati, ‘passambhaya½ k±yasaªkh±ra½ passasiss±m²’ti sikkhati.

“Breathing in long, he knows “I am breathing in long. Breathing out long, he knows “I am breathing out long”. Breathing in short, he knows “I am breathing in short. Breathing out short, he knows “I am breathing out short”. “Experiencing the whole body, I shall breathe in.” Thus he trains himself. “Experiencing the whole body, I shall breathe out.” Thus he trains himself. “Calming the bodily-construct, I shall breathe in.” Thus he trains himself. “Calming the bodily-construct, I shall breathe out.” Thus he trains himself.

“‘P²tipaµisa½ved² assasiss±m²’ti sikkhati, ‘p²tipaµisa½ved² passasiss±m²’ti sikkhati; ‘sukhapaµisa½ved² assasiss±m²’ti sikkhati, ‘sukhapaµisa½ved² passasiss±m²’ti sikkhati; ‘cittasaªkh±rapaµisa½ved² assasiss±m²’ti sikkhati, ‘cittasaªkh±rapaµisa½ved² passasiss±m²’ti sikkhati; ‘passambhaya½ cittasaªkh±ra½ assasiss±m²’ti sikkhati, ‘passambhaya½ cittasaªkh±ra½ passasiss±m²’ti sikkhati.

“Experiencing bliss, I shall breathe in.” Thus he trains himself. “Experiencing bliss, I shall breathe out.” Thus he trains himself. “Experiencing well-being, I shall breathe in.” Thus he trains himself. “Experiencing well-being, I shall breathe out.” Thus he trains himself. “Experiencing the mental-constructs, I shall breathe in.” Thus he trains himself. “Experiencing the mental-constructs, I shall breathe out.” Thus he trains himself. “Calming the mental-construct, I shall breathe in.” Thus he trains himself. “Calming the mental-construct, I shall breathe out.” Thus he trains himself.

“‘Cittapaµisa½ved² assasiss±m²’ti sikkhati, ‘cittapaµisa½ved² passasiss±m²’ti sikkhati; ‘abhippamodaya½ citta½ assasiss±m²’ti sikkhati, ‘abhippamodaya½ citta½ passasiss±m²’ti sikkhati ‘sam±daha½ citta½ assasiss±m²’ti sikkhati, ‘sam±daha½ citta½ passasiss±m²’ti sikkhati; ‘vimocaya½ citta½ assasiss±m²’ti sikkhati, ‘vimocaya½ citta½ passasiss±m²’ti sikkhati.

“Experiencing the mind, I shall breathe in.” Thus he trains himself. “Experiencing the mind, I shall breathe out.” Thus he trains himself. “With a contented mind, I shall breathe in.” Thus he trains himself. “With a contented mind, I shall breathe out.” Thus he trains himself. “With a composed mind, I shall breathe in.” Thus he trains himself. “With a composed mind, I shall breathe out.” Thus he trains himself. “Releasing the mind, I shall breathe in.” Thus he trains himself. “Releasing the mind, I shall breathe out.” Thus he trains himself.

“‘Anicc±nupass² assasiss±m²’ti sikkhati, ‘anicc±nupass² passasiss±m²’ti sikkhati; ‘vir±g±nupass² assasiss±m²’ti sikkhati, ‘vir±g±nupass² passasiss±m²’ti sikkhati; ‘nirodh±nupass² assasiss±m²’ti sikkhati, ‘nirodh±nupass² passasiss±m²’ti sikkhati; ‘paµinissagg±nupass² assasiss±m²’ti sikkhati, ‘paµinissagg±nupass² passasiss±m²’ti sikkhati. Eva½ bh±vit± kho, bhikkhave, ±n±p±nassati eva½ bahul²kat± mahapphal± hoti mah±nisa½s±.

“Contemplating impermanence, I shall breathe in.” Thus he trains himself. “Contemplating impermanence, I shall breathe out.” Thus he trains himself. “Contemplating dispassion, I shall breathe in.” Thus he trains himself. “Contemplating dispassion, I shall breathe out.” Thus he trains himself. “Contemplating extinction, I shall breathe in.” Thus he trains himself. “Contemplating extinction, I shall breathe out.” Thus he trains himself. “Contemplating relinquishment, I shall breathe in.” Thus he trains himself. “Contemplating relinquishment, I shall breathe out.” Thus he trains himself.

“Thus indeed monks, is this mindfulness of in and out breathing developed, thus this mindfulness of in and out breathing practiced to bring great fruit and great advantage.

“Katha½ bh±vit± ca, bhikkhave, ±n±p±nassati katha½ bahul²kat± catt±ro satipaµµh±ne parip³reti?

“And how, monks, does one develop, how does one practice mindfulness of in and out breathing to the fulfillment of mindfulness in the four establishments?

Yasmi½ samaye, bhikkhave, bhikkhu d²gha½ v± assasanto ‘d²gha½ assas±m²’ti paj±n±ti, d²gha½ v± passasanto ‘d²gha½ passas±m²’ti paj±n±ti; rassa½ v± assasanto ‘rassa½ assas±m²’ti paj±n±ti, rassa½ v± passasanto ‘rassa½ passas±m²’ti paj±n±ti; ‘sabbak±yapaµisa½ved² assasiss±m²’ti sikkhati, ‘sabbak±yapaµisa½ved² passasiss±m²’ti sikkhati; ‘passambhaya½ k±yasaªkh±ra½ assasiss±m²’ti sikkhati, ‘passambhaya½ k±yasaªkh±ra½ passasiss±m²’ti sikkhati;

“Monks, at whatever time a monk: breathing in long, he knows “I am breathing in long, or breathing out long, he knows “I am breathing out long”; “breathing in short, he knows “I am breathing in short or breathing out short, he knows “I am breathing out short”; “experiencing the whole body, I shall breathe in.” thus he trains himself ; experiencing the whole body, I shall breathe out.” thus he trains himself; “calming the bodily-construct, I shall breathe in.” thus he trains himself, “calming the bodily-construct, I shall breathe out.” thus he trains himself.”

“k±ye k±y±nupass², bhikkhave, tasmi½ samaye bhikkhu viharati ±t±p² sampaj±no satim± vineyya loke abhijjh±domanassa½. K±yesu k±yaññatar±ha½, bhikkhave, eva½ vad±mi yadida½– ass±sapass±s±. Tasm±tiha, bhikkhave, k±ye k±y±nupass² tasmi½ samaye bhikkhu viharati ±t±p² sampaj±no satim± vineyya loke abhijjh±domanassa½.

“Monks, thus a monk abides observing the body in the body, with attentive determination and awareness; having abandoned greed and mental distress for the mundane. Thus I say this is a particular body of bodies; in this case of in and out breathing. Monks, this is how at that time a monk abides observing the body in the body, with attentive determination and awareness; having abandoned greed and mental distress for the mundane.

“Yasmi½ samaye, bhikkhave, bhikkhu ‘p²tipaµisa½ved² assasiss±m²’ti sikkhati, ‘p²tipaµisa½ved² passasiss±m²’ti sikkhati; ‘sukhapaµisa½ved² assasiss±m²’ti sikkhati, ‘sukhapaµisa½ved² passasiss±m²’ti sikkhati; ‘cittasaªkh±rapaµisa½ved² assasiss±m²’ti sikkhati, ‘cittasaªkh±rapaµisa½ved² passasiss±m²’ti sikkhati; ‘passambhaya½ cittasaªkh±ra½ assasiss±m²’ti sikkhati, ‘passambhaya½ cittasaªkh±ra½ passasiss±m²’ti sikkhati;

“Monks, at whatever time a monk: “experiencing bliss, I shall breathe in.” thus he trains himself, “experiencing bliss, I shall breathe out.” thus he trains himself; “experiencing well-being, I shall breathe in.” thus he trains himself, “experiencing well-being, I shall breathe out.” thus he trains himself; “experiencing the mental-constructs, I shall breathe in.” thus he trains himself, “experiencing the mental-constructs, I shall breathe out.” thus he trains himself; “calming the mental-construct, I shall breathe in.” thus he trains himself, “calming the mental-construct, I shall breathe out.” thus he trains himself.

vedan±su vedan±nupass², bhikkhave, tasmi½ samaye bhikkhu viharati ±t±p² sampaj±no satim± vineyya loke abhijjh±domanassa½. Vedan±su vedan±ññatar±ha½, bhikkhave, eva½ vad±mi yadida½– ass±sapass±s±na½ s±dhuka½ manasik±ra½. Tasm±tiha, bhikkhave, vedan±su vedan±nupass² tasmi½ samaye bhikkhu viharati ±t±p² sampaj±no satim± vineyya loke abhijjh±domanassa½.

“Monks, thus a monk abides observing sensations of feeling in sensations of feeling, with attentive determination and awareness; has abandoned greed and mental distress for the mundane. Thus I say this is a particular sensation of feeling of sensations of feeling; in this case thoroughly inclining the mind to in and out breathing. Monks, this is how at that time a monk abides observing sensations of feeling in sensations of feeling, with attentive determination and awareness; having abandoned greed and mental distress for the mundane.

“Yasmi½ samaye, bhikkhave, bhikkhu ‘cittapaµisa½ved² assasiss±m²’ti sikkhati, ‘cittapaµisa½ved² passasiss±m²’ti sikkhati; ‘abhippamodaya½ citta½ assasiss±m²’ti sikkhati, ‘abhippamodaya½ citta½ passasiss±m²’ti sikkhati; ‘sam±daha½ citta½ assasiss±m²’ti sikkhati, ‘sam±daha½ citta½ passasiss±m²’ti sikkhati; ‘vimocaya½ citta½ assasiss±m²’ti sikkhati, ‘vimocaya½ citta½ passasiss±m²’ti sikkhati;

“Monks, at whatever time a monk: “experiencing the mind, I shall breathe in.” thus he trains himself, “experiencing the mind, I shall breathe out.” thus he trains himself; “with a contented mind, I shall breathe in.” thus he trains himself, “with a contented mind, I shall breathe out.” thus he trains himself; “with a composed mind, I shall breathe in.” thus he trains himself, “with a composed mind, I shall breathe out.” thus he trains himself; “releasing the mind, I shall breathe in.” thus he trains himself, “releasing the mind, I shall breathe out.” thus he trains himself.

“citte citt±nupass², bhikkhave, tasmi½ samaye bhikkhu viharati ±t±p² sampaj±no satim± vineyya loke abhijjh±domanassa½. N±ha½, bhikkhave, muµµhassatissa asampaj±nassa ±n±p±nassati½ vad±mi. Tasm±tiha, bhikkhave, citte citt±nupass² tasmi½ samaye bhikkhu viharati ±t±p² sampaj±no satim± vineyya loke abhijjh±domanassa½.

“Monks, thus a monk abides observing the mind in the mind, with attentive determination and awareness; having abandoned greed and mental distress for the mundane. Monks, I do not say that there is mindfulness of in and out breathing if one who is inattentive and has forgotten mindfulness. Monks, this is how at that time a monk abides observing the mind in the mind, with attentive determination and awareness; having abandoned greed and mental distress for the mundane.

“Yasmi½ samaye, bhikkhave, bhikkhu ‘anicc±nupass² assasiss±m²’ti sikkhati, ‘anicc±nupass² passasiss±m²’ti sikkhati; ‘vir±g±nupass² assasiss±m²’ti sikkhati, ‘vir±g±nupass² passasiss±m²’ti sikkhati; ‘nirodh±nupass² assasiss±m²’ti sikkhati, ‘nirodh±nupass² passasiss±m²’ti sikkhati; ‘paµinissagg±nupass² assasiss±m²’ti sikkhati, ‘paµinissagg±nupass² passasiss±m²’ti sikkhati; dhammesu dhamm±nupass², bhikkhave, tasmi½ samaye bhikkhu viharati ±t±p² sampaj±no satim± vineyya loke abhijjh±domanassa½.

“Monks, at whatever time a monk: “contemplating impermanence, I shall breathe in.” thus he trains himself, “contemplating impermanence, I shall breathe out.” thus he trains himself; “contemplating dispassion, I shall breathe in.” thus he trains himself, “contemplating dispassion, I shall breathe out.” thus he trains himself; “contemplating extinction, I shall breathe in.” thus he trains himself, “contemplating extinction, I shall breathe out.” thus he trains himself; “contemplating relinquishment, I shall breathe in.” thus he trains himself, “contemplating relinquishment, I shall breathe out.” thus he trains himself. Monks, thus a monk abides observing phenomena in phenomena, with attentive determination and awareness; having abandoned greed and mental distress for the mundane.

So ya½ ta½ abhijjh±domanass±na½ pah±na½ ta½ paññ±ya disv± s±dhuka½ ajjhupekkhit± hoti. Tasm±tiha, bhikkhave, dhammesu dhamm±nupass² tasmi½ samaye bhikkhu viharati ±t±p² sampaj±no satim± vineyya loke abhijjh±domanassa½.

“Eva½ bh±vit± kho, bhikkhave, ±n±p±nassati eva½ bahul²kat± catt±ro satipaµµh±ne parip³reti.

“Therefore because of finding through wisdom the abandonment of greed and mental distress, he looks on well with evenness. Monks, thus a monk abides observing phenomena in phenomena, with attentive determination and awareness; having abandoned greed and mental distress for the mundane.

“So it is, monks, that one develops, so it is that one practices mindfulness of in and out breathing to the fulfillment of mindfulness in the four establishments.

“Katha½ bh±vit± ca, bhikkhave, catt±ro satipaµµh±n± katha½ bahul²kat± satta bojjhaªge parip³renti?

“And how, monks, does one develop, how does one practice mindfulness in the four establishments to the fulfillment of the seven factors of wisdom?

Yasmi½ samaye, bhikkhave, bhikkhu k±ye k±y±nupass² viharati ±t±p² sampaj±no satim± vineyya loke abhijjh±domanassa½, upaµµhit±ssa tasmi½ samaye sati hoti asammuµµh±. Yasmi½ samaye, bhikkhave, bhikkhuno upaµµhit± sati hoti asammuµµh±, satisambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti. Satisambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, satisambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“Monks, at whatever time a monk: abides observing the body in the body, with attentive determination and awareness; having abandoned greed and mental distress for the mundane, at this time there is no bewilderment because this mindfulness is stable. Monks, at whatever time for a monk there is no bewilderment because this mindfulness is stable; at this time the mindfulness factor of wisdom is taken up by him. At this time he develops the mindfulness factor of wisdom, and at this time the mindfulness factor of wisdom thus developed comes to fulfillment in him.

“So tath±sato viharanto ta½ dhamma½ paññ±ya pavicinati pavicayati pariv²ma½sa½ ±pajjati. Yasmi½ samaye, bhikkhave, bhikkhu tath±sato viharanto ta½ dhamma½ paññ±ya pavicinati pavicayati pariv²ma½sa½ ±pajjati, dhammavicayasambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, dhammavicayasambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, dhammavicayasambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“Abiding mindfully like this, he examines and investigates this phenomena with wisdom; engaged in a thorough search of it. Monks, at whatever time a monk is abiding mindfully like this, examining and investigating this phenomena with wisdom; engaged in a thorough search of it; at that time that monk has taken up the examination of phenomena factor of wisdom; at this time he develops this examination of phenomena factor of wisdom; and at this time this examination of phenomena factor of wisdom thus developed comes to fulfillment in him.

“Tassa ta½ dhamma½ paññ±ya pavicinato pavicayato pariv²ma½sa½ ±pajjato ±raddha½ hoti v²riya½ asall²na½. Yasmi½ samaye, bhikkhave, bhikkhuno ta½ dhamma½ paññ±ya pavicinato pavicayato pariv²ma½sa½ ±pajjato ±raddha½ hoti v²riya½ asall²na½, v²riyasambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, v²riyasambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, v²riyasambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“And so it is, for one that examines and investigates this phenomena with wisdom; engaged in a thorough search of it; untiring energy is taken up. Monks, at whatever time a monk examines and investigates this phenomena with wisdom; engaged in a thorough search of it with untiring energy taken up; at that time that monk has taken up the energy factor of wisdom; at this time he develops this energy factor of wisdom; and at this time this energy factor of wisdom thus developed comes to fulfillment in him.

“¾raddhav²riyassa uppajjati p²ti nir±mis±. Yasmi½ samaye, bhikkhave, bhikkhuno ±raddhav²riyassa uppajjati p²ti nir±mis±, p²tisambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, p²tisambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, p²tisambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“For one who has taken up energy, there arises bliss not of the flesh. Monks, at whatever time a monk has taken up energy and there arises bliss not of the flesh; at that time that monk has taken up the bliss factor of wisdom; at this time he develops this bliss factor of wisdom; at this time this bliss factor of wisdom thus developed comes to fulfillment in him.

“P²timanassa k±yopi passambhati, cittampi passambhati. Yasmi½ samaye, bhikkhave, bhikkhuno p²timanassa k±yopi passambhati, cittampi passambhati, passaddhisambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, passaddhisambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, passaddhisambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“For one whose mental faculties are blissful; even so the body is calmed, even so the mind is calmed. Monks, at whatever time a monk whose mental faculties are blissful; even so the body is calmed, even so the mind is calmed; at that time that monk has taken up the serenity factor of wisdom; at this time he develops this serenity factor of wisdom; at this time this serenity factor of wisdom thus developed comes to fulfillment in him.

“Passaddhak±yassa sukhino citta½ sam±dhiyati. Yasmi½ samaye, bhikkhave, bhikkhuno passaddhak±yassa sukhino citta½ sam±dhiyati, sam±dhisambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, sam±dhisambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, sam±dhisambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“For one whose body is serene and pleasant, the mind is collected together. Monks, at whatever time a monk whose body is serene and pleasant, the mind is collected together; at that time that monk has taken up the collected factor of wisdom; at this time he develops this collected factor of wisdom; at this time this collected factor of wisdom thus developed comes to fulfillment in him.

“So tath±sam±hita½ citta½ s±dhuka½ ajjhupekkhit± hoti. Yasmi½ samaye, bhikkhave, bhikkhu tath±sam±hita½ citta½ s±dhuka½ ajjhupekkhit± hoti, upekkh±sambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, upekkh±sambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, upekkh±sambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“Abiding with the mind collected together like this, he looks on well with evenness. Monks, at whatever time a monk whose mind is collected together like this, looking on well with evenness; at that time that monk has taken up the equanimity factor of wisdom; at this time he develops this equanimity factor of wisdom; at this time this equanimity factor of wisdom thus developed comes to fulfillment in him.

“Yasmi½ samaye, bhikkhave, bhikkhu vedan±su vedan±nupass² … citte citt±nupass² …

dhammesu dhamm±nupass² viharati ±t±p² sampaj±no satim± vineyya loke abhijjh±domanassa½, upaµµhit±ssa tasmi½ samaye sati hoti asammuµµh±. Yasmi½ samaye, bhikkhave, bhikkhuno upaµµhit± sati hoti asammuµµh±, satisambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, satisambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, satisambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“Monks, at whatever time a monk: abides observing sensations of feeling in sensations of feeling… observing the mind in the mind… observing phenomena in phenomena, with attentive determination and awareness; having abandoned greed and mental distress for the mundane, at this time there is no bewilderment because this mindfulness is stable. Monks, at whatever time for a monk there is no bewilderment because this mindfulness is stable; at this time the mindfulness factor of wisdom is taken up by him. At this time he develops the mindfulness factor of wisdom, and at this time the mindfulness factor of wisdom thus developed comes to fulfillment in him.

“So tath±sato viharanto ta½ dhamma½ paññ±ya pavicinati pavicayati pariv²ma½sa½ ±pajjati. Yasmi½ samaye, bhikkhave, bhikkhu tath±sato viharanto ta½ dhamma½ paññ±ya pavicinati pavicayati pariv²ma½sa½ ±pajjati, dhammavicayasambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, dhammavicayasambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, dhammavicayasambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“Abiding mindfully like this, he examines and investigates this phenomena with wisdom; engaged in a thorough search of it. Monks, at whatever time a monk is abiding mindfully like this, examining and investigating this phenomena with wisdom; engaged in a thorough search of it; at that time that monk has taken up the examination of phenomena factor of wisdom; at this time he develops this examination of phenomena factor of wisdom; and at this time this examination of phenomena factor of wisdom thus developed comes to fulfillment in him.

“Tassa ta½ dhamma½ paññ±ya pavicinato pavicayato pariv²ma½sa½ ±pajjato ±raddha½ hoti v²riya½ asall²na½. Yasmi½ samaye, bhikkhave, bhikkhuno ta½ dhamma½ paññ±ya pavicinato pavicayato pariv²ma½sa½ ±pajjato ±raddha½ hoti v²riya½ asall²na½, v²riyasambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, v²riyasambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, v²riyasambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“And so it is, for one that examines and investigates this phenomena with wisdom; engaged in a thorough search of it; untiring energy is taken up. Monks, at whatever time a monk examines and investigates this phenomena with wisdom; engaged in a thorough search of it with untiring energy taken up; at that time that monk has taken up the energy factor of wisdom; at this time he develops this energy factor of wisdom; and at this time this energy factor of wisdom thus developed comes to fulfillment in him.

“¾raddhav²riyassa uppajjati p²ti nir±mis±. Yasmi½ samaye, bhikkhave, bhikkhuno ±raddhav²riyassa uppajjati p²ti nir±mis±, p²tisambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, p²tisambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, p²tisambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“For one who has taken up energy, there arises bliss not of the flesh. Monks, at whatever time a monk has taken up energy and there arises bliss not of the flesh; at that time that monk has taken up the bliss factor of wisdom; at this time he develops this bliss factor of wisdom; at this time this bliss factor of wisdom thus developed comes to fulfillment in him.

“P²timanassa k±yopi passambhati, cittampi passambhati. Yasmi½ samaye, bhikkhave, bhikkhuno p²timanassa k±yopi passambhati, cittampi passambhati, passaddhisambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, passaddhisambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, passaddhisambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“For one whose mental faculties are blissful; even so the body is calmed, even so the mind is calmed. Monks, at whatever time a monk whose mental faculties are blissful; even so the body is calmed, even so the mind is calmed; at that time that monk has taken up the serenity factor of wisdom; at this time he develops this serenity factor of wisdom; at this time this serenity factor of wisdom thus developed comes to fulfillment in him.

“Passaddhak±yassa sukhino citta½ sam±dhiyati. Yasmi½ samaye, bhikkhave, bhikkhuno passaddhak±yassa sukhino citta½ sam±dhiyati, sam±dhisambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, sam±dhisambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, sam±dhisambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“For one whose body is serene and pleasant, the mind is collected together. Monks, at whatever time a monk whose body is serene and pleasant, the mind is collected together; at that time that monk has taken up the collected factor of wisdom; at this time he develops this collected factor of wisdom; at this time this collected factor of wisdom thus developed comes to fulfillment in him.

“So tath±sam±hita½ citta½ s±dhuka½ ajjhupekkhit± hoti. Yasmi½ samaye, bhikkhave, bhikkhu tath±sam±hita½ citta½ s±dhuka½ ajjhupekkhit± hoti, upekkh±sambojjhaªgo tasmi½ samaye bhikkhuno ±raddho hoti, upekkh±sambojjhaªga½ tasmi½ samaye bhikkhu bh±veti, upekkh±sambojjhaªgo tasmi½ samaye bhikkhuno bh±van±p±rip³ri½ gacchati.

“Abiding with the mind collected together like this, he looks on well with evenness. Monks, at whatever time a monk whose mind is collected together like this, looking on well with evenness; at that time that monk has taken up the equanimity factor of wisdom; at this time he develops this equanimity factor of wisdom; at this time this equanimity factor of wisdom thus developed comes to fulfillment in him.

Eva½ bh±vit± kho, bhikkhave, catt±ro satipaµµh±n± eva½ bahul²kat± satta sambojjhaªge parip³renti.

“So it is, monks, that one develops, so it is that one practices mindfulness in the four establishments to the fulfillment of the seven factors of wisdom.

“Katha½ bh±vit± ca, bhikkhave, satta bojjhaªg± katha½ bahul²kat± vijj±vimutti½ parip³renti.

“And how, monks, does one develop, how does one practice the seven factors of wisdom to the fulfillment of perfect knowledge and freedom?

Idha, bhikkhave, bhikkhu satisambojjhaªga½ bh±veti vivekanissita½ vir±ganissita½ nirodhanissita½ vossaggapariº±mi½.

Dhammavicayasambojjhaªga½ bh±veti …pe… v²riyasambojjhaªga½ bh±veti… p²tisambojjhaªga½ bh±veti… passaddhisambojjhaªga½ bh±veti… sam±dhisambojjhaªga½ bh±veti… upekkh±sambojjhaªga½ bh±veti vivekanissita½ vir±ganissita½ nirodhanissita½ vossaggapariº±mi½. Eva½ bh±vit± kho, bhikkhave, satta bojjhaªg± eva½ bahul²kat± vijj±vimutti½ parip³rent²”ti.

Idamavoca bhagav±. Attaman± te bhikkh³ bhagavato bh±sita½ abhinandunti.

“Monks, there is a monk who has developed the mindfulness factor of wisdom; supported by seclusion, supported by dispassion, supported by extinction, fulfilled in release - who has developed the examination of phenomena factor of wisdom; supported by seclusion, supported by dispassion, supported by extinction, fulfilled in release - who has developed the energy factor of wisdom; supported by seclusion, supported by dispassion, supported by extinction, fulfilled in release - who has developed the bliss factor of wisdom; supported by seclusion, supported by dispassion, supported by extinction, fulfilled in release - who has developed the serenity factor of wisdom; supported by seclusion, supported by dispassion, supported by extinction, fulfilled in release - who has developed the equanimity factor of wisdom; supported by seclusion, supported by dispassion, supported by extinction, fulfilled in release.

“So it is, monks, that one develops, so it is that one practices the seven factors of wisdom to the fulfillment of perfect knowledge and freedom.

This was said by the Sublime One. Those monks were uplifted in mind by the Sublime Ones words.

¾n±p±nassatisutta½ niµµhita½ aµµhama½.

This Ends the Discourse on Mindfulness of In and Out Breathing

~~~

[Khantijayo Bhikkhu]