Mindfulness of In-&-Out Breathing
§ 29. “Endowed with five qualities, a monk pursuing mindfulness of in-&-out breathing will in no long time penetrate the unprovoked (release). Which five?
“He is a person who imposes only a little (on others): one of few duties & projects, easy to support, easily contented with the requisites of life.
“He is a person who eats only a little food, committed to not indulging his stomach.
“He is a person of only a little sloth, committed to wakefulness.
“He is a person of much learning, who has retained what he heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning & expression—proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, and well-penetrated in terms of his views.… He gets to hear at will, easily & without difficulty, talk that is truly sobering & conducive to the opening of awareness: talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.… He lives in the wilderness, in an isolated dwelling place.
“He reflects on the mind as it is released [see step 12 in the sixteen steps described in §30].
“Endowed with these five qualities, a monk pursuing mindfulness of in-&-out breathing will in no long time penetrate the Unprovoked.”
§ 30. “Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. Mindfulness of in-&-out breathing, when developed & pursued, brings the four establishings of mindfulness to their culmination. The four establishings of mindfulness, when developed & pursued, bring the seven factors for awakening to their culmination. The seven factors for awakening, when developed & pursued, bring clear knowing & release to their culmination.
Mindfulness of In-&-Out Breathing
“Now how is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?
“There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ [3] He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ [4] He trains himself, ‘I will breathe in calming bodily fabrication [in-&-out breathing].’ He trains himself, ‘I will breathe out calming bodily fabrication.’
“[5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ [7] He trains himself, ‘I will breathe in sensitive to mental fabrication [feeling & perception].’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’
“[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ [10] He trains himself, ‘I will breathe in gladdening the mind.’ He trains himself, ‘I will breathe out gladdening the mind.’ [11] He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind.’ [12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’
“[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ [14] He trains himself, ‘I will breathe in focusing on dispassion [literally, fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ [16] He trains himself, ‘I will breathe in focusing on relinquishing.’ He trains himself, ‘I will breathe out focusing on relinquishing.’
“This is how mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.
The Four Establishings of Mindfulness
“And how is mindfulness of in-&-out breathing developed & pursued so as to bring the four establishings of mindfulness to their culmination?
“[1] On whatever occasion a monk breathing in long discerns, ‘I am breathing in long’; or breathing out long, discerns, ‘I am breathing out long’; or breathing in short, discerns, ‘I am breathing in short’; or breathing out short, discerns, ‘I am breathing out short’; trains himself, ‘I will breathe in… &… out sensitive to the entire body’; trains himself, ‘I will breathe in… &… out calming bodily fabrication’: On that occasion the monk remains focused on the body in & of itself—ardent, alert, & mindful—putting aside greed & distress with reference to the world. I tell you, monks, that this—the in-&-out breath—is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in & of itself—ardent, alert, & mindful—putting aside greed & distress with reference to the world.
“[2] On whatever occasion a monk trains himself, ‘I will breathe in… &… out sensitive to rapture’; trains himself, ‘I will breathe in… &… out sensitive to pleasure’; trains himself, ‘I will breathe in… &… out sensitive to mental fabrication’; trains himself, ‘I will breathe in… &… out calming mental fabrication’: On that occasion the monk remains focused on feelings in & of themselves—ardent, alert, & mindful— putting aside greed & distress with reference to the world. I tell you, monks, that this—careful attention to in-&-out breaths—is classed as a feeling among feelings, which is why the monk on that occasion remains focused on feelings in & of themselves—ardent, alert, & mindful—putting aside greed & distress with reference to the world.
“[3] On whatever occasion a monk trains himself, ‘I will breathe in… &… out sensitive to the mind’; trains himself, ‘I will breathe in… &… out gladdening the mind’; trains himself, ‘I will breathe in… &… out steadying the mind’; trains himself, ‘I will breathe in… &… out releasing the mind’: On that occasion the monk remains focused on the mind in & of itself—ardent, alert, & mindful— putting aside greed & distress with reference to the world. I don’t say that there is mindfulness of in-&-out breathing in one of lapsed mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in & of itself—ardent, alert, & mindful—putting aside greed & distress with reference to the world.
“[4] On whatever occasion a monk trains himself, ‘I will breathe in… &… out focusing on inconstancy’; trains himself, ‘I will breathe in… &… out focusing on dispassion’; trains himself, ‘I will breathe in… &… out focusing on cessation’; trains himself, ‘I will breathe in… &… out focusing on relinquishing’: On that occasion the monk remains focused on mental qualities in & of themselves—ardent, alert, & mindful— putting aside greed & distress with reference to the world. He who sees with discernment the abandoning of greed & distress is one who watches carefully with equanimity, which is why the monk on that occasion remains focused on mental qualities in & of themselves—ardent, alert, & mindful—putting aside greed & distress with reference to the world.
“This is how mindfulness of in-&-out breathing is developed & pursued so as to bring the four establishings of mindfulness to their culmination.
The Seven Factors for Awakening
“And how are the four establishings of mindfulness developed & pursued so as to bring the seven factors for awakening to their culmination?
[1] “On whatever occasion the monk remains focused on the body in & of itself—ardent, alert, & mindful—putting aside greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then mindfulness as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[2] “Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[3] “In one who examines, analyzes, & comes to a comprehension of that quality with discernment, unflagging persistence is aroused. When unflagging persistence is aroused in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[4] “In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[5] “For one who is enraptured, the body grows calm and the mind grows calm. When the body & mind of an enraptured monk grow calm, then calm as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[6] “For one who is at ease—his body calmed—the mind becomes concentrated. When the mind of one who is at ease—his body calmed—becomes concentrated, then concentration as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[7] “He oversees the mind thus concentrated with equanimity. When he oversees the mind thus concentrated with equanimity, equanimity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[Similarly with the other three establishings of mindfulness: feelings, mind, & mental qualities.]
“This is how the four establishings of mindfulness are developed & pursued so as to bring the seven factors for awakening to their culmination.
Clear Knowing & Release
“And how are the seven factors for awakening developed & pursued so as to bring clear knowing & release to their culmination? There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion… dispassion… cessation, resulting in relinquishing. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion… dispassion… cessation, resulting in relinquishing.
“This is how the seven factors for awakening are developed & pursued so as to bring clear knowing & release to their culmination.”
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
§ 31. At Sāvatthī. There the Blessed One said, “Monks, do you develop mindfulness of in-&-out breathing?”
When this was said, Ven. Ariṭṭha replied to the Blessed One, “I develop mindfulness of in-&-out breathing, lord.”
“But how do you develop mindfulness of in-&-out breathing, Ariṭṭha?”
“Having abandoned sensual desire for past sensual pleasures, lord, having done away with sensual desire for future sensual pleasures, and having thoroughly subdued perceptions of irritation with regard to internal & external events, I breathe in mindfully and breathe out mindfully.”
“There is that mindfulness of in-&-out breathing, Ariṭṭha. I don’t say that there isn’t. But as to how mindfulness of in-&-out breathing is brought in detail to its culmination, listen and pay close attention. I will speak.”
“As you say, lord,” Ven. Ariṭṭha responded to the Blessed One.
The Blessed One said, “And how, Ariṭṭha, is mindfulness of in-&-out breathing brought in detail to its culmination? There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’… [16] He trains himself, ‘I will breathe in focusing on relinquishing.’ He trains himself, ‘I will breathe out focusing on relinquishing.’
“This, Ariṭṭha, is how mindfulness of in-&-out breathing is brought in detail to its culmination.”
§ 32. “Monks, concentration through mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. And how is concentration through mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?
“There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’… [16] He trains himself, ‘I will breathe in focusing on relinquishing.’ He trains himself, ‘I will breathe out focusing on relinquishing.’
“This is how concentration through mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.
“I, too, monks, before my awakening, when I was still just an unawakened Bodhisatta, frequently remained with this abiding. When I frequently remained with this abiding, neither my body was fatigued nor were my eyes, and my mind, through lack of clinging/sustenance, was released from effluents.
“So if a monk should wish: ‘May neither my body be fatigued nor my eyes, and may my mind, through lack of clinging/sustenance, be released from effluents,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May my memories & resolves related to the household life be abandoned,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I remain percipient of loathsomeness in the presence of what is not loathsome,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I remain percipient of unloathsomeness in the presence of what is loathsome… percipient of loathsomeness in the presence of what is not loathsome & what is… percipient of unloathsomeness in the presence of what is loathsome & what is not,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I—in the presence of what is loathsome & what is not—cutting myself off from both—remain equanimous, mindful, & alert,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I—quite secluded from sensuality, secluded from unskillful qualities—enter & remain in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I, with the stilling of directed thoughts & evaluations, enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I, with the fading of rapture, remain equanimous, mindful, & alert, sense pleasure with the body, and enter & remain in the third jhāna, of which the noble ones declare, “Equanimous & mindful, he has a pleasant abiding,”’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I, with the abandoning of pleasure & stress—as with the earlier disappearance of joys & distresses—enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) ‘Infinite space,’ enter & remain in the dimension of the infinitude of space,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enter & remain in the dimension of the infinitude of consciousness,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enter & remain in the dimension of nothingness,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I, with the complete transcending of the dimension of nothingness, enter & remain in the dimension of neither perception nor non-perception,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“If a monk should wish: ‘May I, with the complete transcending of the dimension of neither perception nor non-perception, enter & remain in the cessation of perception & feeling,’ then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.
“When concentration through mindfulness of in-&-out breathing is thus developed, thus pursued, then if he senses a feeling of pleasure, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of pain, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of neither-pleasure-nor-pain, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of pleasure, he senses it disjoined from it. If he senses a feeling of pain, he senses it disjoined from it. If he senses a feeling of neither-pleasure-nor-pain, he senses it disjoined from it. When sensing a feeling limited to the body, he discerns that ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, he discerns that ‘I am sensing a feeling limited to life.’ He discerns that ‘With the break-up of the body, after the termination of life, everything that is experienced, not being relished, will grow cold right here.’
“Just as an oil lamp burns in dependence on oil & wick; and from the termination of the oil & wick—and from not being provided any other sustenance—it goes out unnourished; in the same way, when sensing a feeling limited to the body, he discerns that ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, he discerns that ‘I am sensing a feeling limited to life.’ He discerns that ‘With the break-up of the body, after the termination of life, everything that is sensed, not being relished, will grow cold right here.’”
§ 33. I have heard that on one occasion the Blessed One was staying near Vesālī in the Great Wood, at the Gabled Hall. Now on that occasion the Blessed One, with many lines of reasoning, was giving the monks a talk on the unattractiveness (of the body), was speaking in praise of (the perception of) unattractiveness, was speaking in praise of the development of (the perception of) unattractiveness. Then the Blessed One addressed the monks: “Monks, I wish to go into seclusion for half a month. I am not to be approached by anyone at all except for the one who brings almsfood.”
“As you say, lord,” the monks responded to him. And no one approached the Blessed One except for the one who brought almsfood.
Then the monks—(thinking,) “The Blessed One, with many lines of reasoning, has given a talk on the unattractiveness (of the body), has spoken in praise of (the perception of) unattractiveness, has spoken in praise of the development of (the perception of) unattractiveness”—remained committed to the development of (the perception of) unattractiveness in many modes & manners. They—ashamed, repelled, & disgusted with this body—sought for an assassin. In one day, ten monks took the knife. In one day, twenty monks took the knife. In one day, thirty monks took the knife.
Then the Blessed One, emerging from his seclusion after half a month’s time, said to Ven. Ānanda, “Ānanda, why does the community of monks seem so depleted?”
“Because, lord, the Blessed One, with many lines of reasoning, gave the monks a talk on the unattractiveness (of the body), spoke in praise of (the perception of) unattractiveness, spoke in praise of the development of (the perception of) unattractiveness. The monks… remained committed to the development of (the perception of) unattractiveness in many modes & manners. They—ashamed, repelled, & disgusted with this body—sought for an assassin. In one day, ten monks… twenty monks… thirty monks took the knife. It would be good, lord, if the Blessed One would explain another method so that this community of monks might be established in gnosis.”
“In that case, Ānanda, gather in the assembly hall all the monks who live in dependence on Vesālī.”
“As you say, lord,” Ven. Ānanda responded. When he had gathered in the assembly hall all the monks who lived in dependence on Vesālī, he went to the Blessed One and said, “The community of monks is gathered, lord. Now is the time to do as the Blessed One sees fit.”
Then the Blessed One went to the assembly hall and sat down on a seat made ready. As he was sitting there, he addressed the monks: “Monks, this concentration through mindfulness of in-&-out breathing, when developed & pursued, is both peaceful & exquisite, a refreshing & pleasant abiding that immediately disperses & allays any evil, unskillful (mental) qualities that have arisen. Just as when, in the last month of the hot season, a great rain-cloud out of season immediately disperses & allays the dust & dirt that have been stirred up, in the same way this concentration through mindfulness of in-&-out breathing, when developed & pursued, is both peaceful & exquisite, a refreshing & pleasant abiding that immediately disperses & allays any evil, unskillful (mental) qualities that have arisen.
“And how is concentration through mindfulness of in-&-out breathing developed & pursued so as to be both peaceful & exquisite, a refreshing & pleasant abiding that immediately disperses & allays any evil, unskillful (mental) qualities that have arisen?
“There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’… [16] He trains himself, ‘I will breathe in focusing on relinquishing.’ He trains himself, ‘I will breathe out focusing on relinquishing.’
“This is how concentration through mindfulness of in-&-out breathing is developed & pursued so as to be both peaceful & exquisite, a refreshing & pleasant abiding that immediately disperses & allays any evil, unskillful (mental) qualities that have arisen.”
§ 34. “There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns that ‘There is sensual desire present within me.’ Or, there being no sensual desire present within, he discerns that ‘There is no sensual desire present within me.’ He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no further appearance in the future of sensual desire that has been abandoned. [The same formula is repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.] …
“Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors for awakening. And how does he remain focused on mental qualities in & of themselves with reference to the seven factors for awakening? There is the case where, there being mindfulness as a factor for awakening present within, he discerns that ‘Mindfulness as a factor for awakening is present within me.’ Or, there being no mindfulness as a factor for awakening present within, he discerns that ‘Mindfulness as a factor for awakening is not present within me.’ He discerns how there is the arising of unarisen mindfulness as a factor for awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for awakening once it has arisen.” [The same formula is repeated for the remaining factors for awakening: analysis of qualities, persistence, rapture, calm, concentration, & equanimity.]
§ 35. “And what is the food for the arising of unarisen analysis of qualities as a factor for awakening, or for the growth & increase of analysis of qualities as a factor for awakening once it has arisen? There are mental qualities that are skillful & unskillful, blameworthy & blameless, gross & refined, siding with darkness & with light. To foster appropriate attention to them: This is the food for the arising of unarisen analysis of qualities as a factor for awakening, or for the growth & increase of analysis of qualities as a factor for awakening once it has arisen.”
§ 36. “If a monk would wish, ‘May I attain—whenever I want, without strain, without difficulty—the four jhānas that are heightened mental states, pleasant abidings in the here-&-now,’ then he should be one who brings the precepts to perfection, who is committed to inner tranquility of awareness, who does not neglect jhāna, who is endowed with insight, and who frequents empty dwellings.
“If a monk would wish, ‘May I—with the ending of effluents—remain in the effluent-free awareness-release & discernment-release, having directly known & realized them for myself right in the here-&-now,’ then he should be one who brings the precepts to perfection, who is committed to inner tranquility of awareness, who does not neglect jhāna, who is endowed with insight, and who frequents empty dwellings.”
§ 37. “The individual who has attained internal tranquility of awareness, but not insight into phenomena through heightened discernment, should approach an individual who has attained insight into phenomena through heightened discernment and ask him: ‘How should fabrications be regarded? How should they be investigated? How should they be seen with insight?’ The other will answer in line with what he has seen & experienced: ‘Fabrications should be regarded in this way. Fabrications should be investigated in this way. Fabrications should be seen in this way with insight.’ Then eventually he [the first] will become one who has attained both internal tranquility of awareness & insight into phenomena through heightened discernment.
“As for the individual who has attained insight into phenomena through heightened discernment, but not internal tranquility of awareness, he should approach an individual who has attained internal tranquility of awareness… and ask him, ‘How should the mind be steadied? How should it be made to settle down? How should it be unified? How should it be concentrated?’ The other will answer in line with what he has seen & experienced: ‘The mind should be steadied in this way. The mind should be made to settle down in this way. The mind should be unified in this way. The mind should be concentrated in this way.’ Then eventually he [the first] will become one who has attained both internal tranquility of awareness & insight into phenomena through heightened discernment.”
§ 38. “I have also taught the step-by-step cessation of fabrications. When one has attained the first jhāna, speech has ceased. When one has attained the second jhāna, directed thoughts & evaluations [verbal fabrications] have ceased. When one has attained the third jhāna, rapture has ceased. When one has attained the fourth jhāna, in-and-out breaths [bodily fabrications] have ceased. When one has attained the dimension of the infinitude of space, the perception of forms has ceased. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased. When one has attained the dimension of neither-perception nor non-perception, the perception of the dimension of nothingness has ceased. When one has attained the cessation of perception & feeling, perceptions & feelings [mental fabrications] have ceased.
“Then, monk, I have also taught the step-by-step stilling of fabrications. When one has attained the first jhāna, speech has been stilled. When one has attained the second jhāna, directed thought & evaluation have been stilled. When one has attained the third jhāna, rapture has been stilled. When one has attained the fourth jhāna, in-and-out breathing has been stilled. When one has attained the dimension of the infinitude of space, the perception of forms has been stilled. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has been stilled. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has been stilled. When one has attained the dimension of neither-perception nor non-perception, the perception of the dimension of nothingness has been stilled. When one has attained the cessation of perception & feeling, perception & feeling have been stilled. When a monk’s effluents have ended, passion has been stilled, aversion has been stilled, delusion has been stilled.
“There are these six calmings. When one has attained the first jhāna, speech has been calmed. When one has attained the second jhāna, directed thought & evaluation have been calmed. When one has attained the third jhāna, rapture has been calmed. When one has attained the fourth jhāna, in-and-out breathing has been calmed. When one has attained the cessation of perception & feeling, perception & feeling have been calmed. When a monk’s effluents have ended, passion has been calmed, aversion has been calmed, delusion has been calmed.”
§ 39. I have heard that on one occasion Ven. Sāriputta was staying near Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Sanctuary. There he said to the monks, “This unbinding is pleasant, friends. This unbinding is pleasant.”
When this was said, Ven. Udāyin said to Ven. Sāriputta, “But what is the pleasure here, my friend, where there is nothing felt?”
“Just that is the pleasure here, my friend: where there is nothing felt. There are these five strands of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, fostering desire, enticing. Whatever pleasure or joy arises in dependence on these five strands of sensuality, that is sensual pleasure.
“Now there is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. If, as he remains there, he is beset with attention to perceptions dealing with sensuality, that is an affliction for him. Just as pain arises as an affliction in a healthy person for his affliction, even so the attention to perceptions dealing with sensuality that beset the monk is an affliction for him. Now, the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how unbinding is pleasant.
“Then there is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. If, as he remains there, he is beset with attention to perceptions dealing with directed thought, that is an affliction for him…
“Then there is the case where a monk, with the fading of rapture, remains in equanimity, mindful & alert, senses pleasure with the body, and enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ If, as he remains there, he is beset with attention to perceptions dealing with rapture, that is an affliction for him…
“Then there is the case where a monk, with the abandoning of pleasure & stress—as with the earlier disappearance of joys & distresses—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain. If, as he remains there, he is beset with attention to perceptions dealing with equanimity, that is an affliction for him…
“Then there is the case where a monk, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. If, as he remains there, he is beset with attention to perceptions dealing with form, that is an affliction for him…
“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of space, that is an affliction for him…
“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of consciousness, that is an affliction for him…
“Then there is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of nothingness, that is an affliction for him. Now, the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how unbinding is pleasant.
“Then there is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And, having seen (that) with discernment, his effluents are completely ended. So by this line of reasoning it may be known how unbinding is pleasant.”
§ 40. Then the Blessed One, emerging from his seclusion after three months’ time, addressed the monks: “Monks, if wanderers of other sects should ask you, ‘With what abiding did Master Gotama often remain during the Rains retreat?’—thus asked, you should answer them: ‘The Blessed One often remained with concentration through in-&-out breathing during the Rains retreat’…
“Monks, if anyone speaking rightly were to described something as ‘a noble dwelling,’ ‘a brahmā-dwelling,’ ‘the Tathāgata’s dwelling,’ he would, speaking rightly, describe concentration through mindfulness of in-&-out breathing as ‘a noble dwelling,’ ‘a brahma-dwelling,’ ‘the Tathāgata’s dwelling.’
“Those monks who are trainees, yearning for the unexcelled relief from bondage, their aspirations as yet unfulfilled: for them concentration through mindfulness of in-&-out breathing, when developed & pursued, leads to the ending of the effluents.
“As for those monks who are worthy ones, devoid of effluents—who have attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and are released through right knowledge: for them concentration through mindfulness of in-&-out breathing, when developed & pursued, leads to a pleasant dwelling here & now, and to mindfulness & alertness.
“If anyone speaking rightly were to described something as ‘a noble dwelling,’ ‘a brahma-dwelling,’ ‘the Tathāgata’s dwelling,’ he would, speaking rightly, describe concentration through mindfulness of in-&-out breathing as ‘a noble dwelling,’ ‘a brahmā-dwelling,’ ‘the Tathāgata’s dwelling.’”
