The Blessed One taught anapānasati

The Blessed One taught anapānasati to the bhikkhus. (anapānasati — mindfulness of breathing)

He said: “Now, Bhikkhus, — (the phrase) atha kho bhagavā ... bhikkhū amantesi ayam pi kho bhikkhave” (Pāli phrase — formula of address and preface)


Meaning: Thus, when the Blessed One, having spoken admonition, was about to declare more fully other instructions apart from the asubha meditation previously declared, in order that the bhikkhus might attain arahantship, he said: “anapānasati-samādhi,” etc. (anapāna­sati­-samādhi — concentration of mindfulness of breathing)

Now, because the Blessed One spoke these Pali words in order to expound that meditation which is truly a calm and refined quality for the bhikkhus, therefore I shall describe this Pali text in sequence of meaning and application, not omitting or losing anything.


Those passages, the phrase “ayam pi kho bhikkhave,” etc., have this prior application: “Look, bhikkhus, the asubha contemplations alone do not serve for abandoning defilements, not at all.” (ayam pi kho bhikkhave — this indeed, O bhikkhus; asubha — the foul/unclean contemplations; kilesa — defilements)

But again, anapānasati-samādhi — when the bhikkhu trains and increases it much — is a calm and refined quality, cool, abiding in happiness, and it quickly makes vanish the evil unwholesome dhammas already arisen. (anapāna­sati­samādhi — concentration of mindfulness of breathing; kammaṭṭhāna — meditation ground/method; kusala/akusala dhamma — wholesome/unwholesome dhammas)

So, in the phrase “anapānasati-samādhi,” etc., there is the following explanation of meaning.

Mindfulness fixing attention on the in-breath and out-breath is called anapānasati. (sati — mindfulness; anapāna — in-breath and out-breath)

Indeed, as the Dhamma-counsellor Sāriputta said in the Paṭisambhidāmagga: the in-breath is called “anā,” not “passāsa,” and the out-breath is called “pānā,” not “assāsa.” (Sāriputta — Sāriputta; Paṭisambhidāmagga — Discourse on Analytical Understanding; anā/pānā/assāsa/passāsa — traditional breath terms with variant usages_)

Mindfulness enters and rests by the power of the in-breath; mindfulness enters and rests by the power of the out-breath; it appears to the person who breathes in; it appears to the person who breathes out. (sati — mindfulness; anā/pānā — in-/out-breath)

That one-pointedness of mind which arises together with mindfulness that attends to the in-breath and out-breath is called samādhi. (samādhi — concentration)

This teaching is presented under the topic “samādhi,” not under the topic “sati.” (topic — heading; sati — mindfulness; samādhi — concentration)

Therefore, in the verse “anapānasati-samādhi” one should understand: the samādhi that is constituted by anapānasati, or the concentration within anapānasati, is called anapānasati-samādhi. (anapāna­sati­samādhi — concentration arising in/with mindfulness of breathing; sati — mindfulness; samādhi — concentration)

The phrase “thāvato” means “to cause to arise” or “to cause to grow.” (thāvato — to make arise/grow)

The phrase “pahulikato” means “to perform often,” to do repeatedly. (pahulikato — often done/frequent practice)

The two phrases “santo ceva paṇīto ca” mean: “it is indeed a calm quality, it is likewise a refined (excellence).” (santo — calm/peaceful; paṇīto — refined/excellent)

In those two passages the precise sense should be known by that wording.

How does he explain? He explains thus: Truly, anapānasati-samādhi could be considered not calm or not refined by some indirect statements — just as the asubha meditation is a calm and refined meditation by the power of full penetration alone — but it is not uncultivated or unrefined by virtue of its objects, because its objects are not coarse nor are they foul. (anapāna­sati­samādhi — concentration of mindfulness of breathing; asubha — foulness contemplations; paṭivijjha/ṭhāna — penetration/insight)

Moreover, this anapānasati-samādhi is calm — that is, it is extinguished / brought to cessation thoroughly — because there is a peaceful element, because the factor of full penetration is peaceful; it is refined — that is, it does not do discredit — because there is a refined object and because the factor is refined. (anapāna­sati­samādhi — concentration of mindfulness of breathing; paṭivijjha — full penetration; kammaṭṭhāna — meditation ground)

Because the message is long I have stopped this first Section here. If you want me to continue immediately to Section 2, I will proceed with the next contiguous portion in the same format.

The phrase “asecanako ca sukho ca vihāro” has this explanation:

Anapānasati-samādhi (anapāna­sati­samādhi — concentration of mindfulness of breathing) has “no sprinkling, no moistening,” therefore it is called “cooling,” meaning: it has no wetting agent, no admixture; it is a separate division, distinct, not mixing with others.


Furthermore, the calm by preliminary activity (parikamma) or by access (upacāra) does not exist in this anapānasati-samādhi.
(parikamma — preparation; upacāra — access concentration)


Meaning: It is calm and refined by its very nature, complete from the very beginning of applying the mind.


But some teachers say: the term “asecanako” means “without needing sprinkling,” because it possesses essence, flavour, delightfulness intrinsically.

In this sense, the anapānasati-samādhi should be known by the wise as “cool and blissful,” because it brings physical and mental happiness at the moment when it is entered.

The phrase “uppannuppanne” means “those arisen again and again which have not yet been subdued.” (uppanna — arisen; subdue — vūpasama)

“Pāpake” means “evil, base.” (pāpaka — evil, bad)


The two words “akusale dhamme” mean “dhammas arising from unskillfulness.”
(akusala — unwholesome; dhamma — phenomenon)


The two words “ṭhānaso antaradhāpeti” mean: “it causes to disappear on the spot,” that is, it suppresses immediately.
(antaradhāpeti — causes to vanish immediately)

The word “vūpasameti” means “it causes to be calmed well.”
(vūpasama — calming, subsiding)

Another explanation: This anapānasati-samādhi, reaching development in sequence along the noble path (ariya-magga), because it contains penetrative factors, cuts off well and brings about full quiescence.
(ariya-magga — noble path; paṭivijjha — penetration)

The phrase “seyyathāpi” is a word introducing a simile.

The words “gimhānaṃ pacchime māse” mean: “in the last month of the hot season,” that is, in the month of Āsāḷha.

The phrase “ūhatā rojjalā” means: the dust and powder are blown upward by the wind.

That is, it rises into the air from the ground cracked by the hooves of cattle and buffalo, dried by wind and sun for half a month.

A mass of clouds filling the whole sky, causing rain to fall throughout the half-month of the waxing fortnight of Āsāḷha, is called “the great shower falling out of season.”

Indeed, that cloud is intended in this context as the “untimely cloud” (akāla-megha).
(akāla — untimely; megha — cloud)

The words “ṭhānaso antaradhāpeti vūpasameti” mean: that great untimely shower washes away the dust and powder on the spot, making them unseen, causing them to sink into the ground immediately.

The phrase “evam eva kho” is the expression introducing the comparison to the intended case.

In the phrase “kathaṃ bhāvito ca bhikkhave anapānasati-samādhi,” the explanation is as follows.

The word “kathaṃ” (“how?”) is the question — namely the desire to make the cultivation of anapānasati-samādhi explicit in various ways.

The words “bhāvito ca bhikkhave anapānasati-samādhi” express the clarification of the dhamma asked about.

This is because of the intent to elaborate the anapānasati-samādhi in various aspects.

Both phrases have that same meaning.

And in the phrase beginning “kathaṃ bhāvito ca,” the summary meaning is:

“Bhikkhus! By what manner, by what mode, by what method is anapānasati-samādhi trained by a bhikkhu?”

“And having been made much, by what manner does it become:”

“So that it becomes a calm and refined quality, cooling, blissful, and makes the arisen evil unwholesome dhammas disappear immediately?”

Now, when the Blessed One was going to elaborate that meaning, he said: “Idha bhikkhave ...” (“Here, bhikkhus…”)

The phrase “idha bhikkhave bhikkhu” means: “Here, bhikkhus — the bhikkhu in this Dispensation.”
(idha — here; bhikkhu — monastic disciple; sāsana — Buddha’s Dispensation)

Indeed, the term “idha” here indicates this Dispensation as the domain within which one causes anapānasati-samādhi (anapānasati­samādhi — concentration based on mindfulness of breathing) to arise in all respects.

And it rejects that such accomplishment occurs in other systems.
(añña-tittha — other sect)

As is true according to the Blessed One:

The Buddha declared that only in this Dhamma-Vinaya appear:

  • samaṇa 1 (samaṇa — recluse / contemplative)
  • samaṇa 2
  • samaṇa 3
  • samaṇa 4

Other sects are void of these four.
Thus the commentary says: “Bhikkhu in this Dispensation.”

The words:

  • “araññagato vā” (arañña — forest)
  • “rukkhamūlagato vā” (rukkha-mūla — root of a tree)
  • “suññāgārāgato vā” (suññāgāra — empty hut / secluded dwelling)

indicate that the bhikkhu chooses a lodging suitable for cultivating anapānasati-samādhi.

Because his mind has long wandered diffusely among various objects such as forms (rūpa — visible form).

Therefore it does not wish to ascend to the object of anapānasati-samādhi, but seeks repeatedly to run outside.

Like a cart yoked with a crooked ox.

Therefore, when a cowherd wishes to train a crooked calf —
one that has grown up drinking all its mother’s milk —
he removes it from the cow, drives a strong stake,
binds the calf with a rope.

At that time the calf struggles here and there, unable to escape;
eventually it stands leaning or lies against the post.

Just so.

The bhikkhu is the same.

Wishing to train a mind harmed by defilements (kilesa — defilement)
that has long grown fat on the taste of sense-objects.

He should withdraw from such objects and go to:

  • the forest (arañña — forest)
  • the root of a tree (rukkha-mūla — root of a tree)
  • the empty hut (suññāgāra — empty dwelling)

And he should tie the mind with the rope of mindfulness (sati — mindfulness)
to the stake that is:

  • assāsa (assāsa — in-breath)
  • passāsa (passāsa — out-breath)

When that is done, even if his mind swings this way or that,

since it receives none of its former objects, it cannot break the rope of mindfulness and flee.

It becomes collected and adheres to that object through access (upacāra — access) and absorption (appanā — absorption).

Therefore the ancient teachers said:

Even as a man who trains a calf ties it to a post,

so should the bhikkhu of this Dispensation tie his mind firmly to the meditation object with mindfulness.”

Such dwellings are suitable for cultivating anapānasati-samādhi for these reasons.

Also, because this anapānasati meditation is the supreme among meditation subjects:

  • (foundation of special qualities)
  • (present-life dwelling in bliss)
  • (sabbaññū buddha — omniscient Buddha)
  • (pacceka-buddha — solitary Buddha)
  • (sāvaka — disciple)

And a meditator living near a noisy village — crowds, women, men, elephants, horses — cannot easily perfect this practice.

Because sound is the enemy of jhāna (jhāna — meditative absorption).

But in the forest he can develop:

  • the fourth jhāna (catuttha-jhāna — fourth absorption)
  • based on the in-and-out breathing
  • then make that jhāna a basis (pādaka-jhāna — foundation jhāna)
  • investigate formations (saṅkhāra — conditioned processes)
  • and attain arahantship (arahatta — final liberation)

Easily so.

The bhikkhu is said to resemble a tiger.

Just as a great tiger, dwelling in thickets or mountains, captures:

  • wild cattle
  • deer
  • boar
  • etc.

So too the bhikkhu striving in meditation in such forest dwellings

He seizes / attains:

  • (sotāpatti-magga — stream-entry path)
  • (sakadāgāmi-magga — once-returner path)
  • (anāgāmi-magga — non-returner path)
  • (arahatta-magga — arahant path)
  • (ariya-phala — noble fruits)

In due order.

Therefore the ancient teachers said:

As the tiger seizes the herd of deer,

so does the Buddha-son who practices this vipassanā.

Entering the forest, he seizes the supreme fruit.”

“Araññagato vā” means: going to a forest convenient for solitude.
(arañña — forest; solitude)

A “forest” means: any area beyond the boundary posts outside the village.

A lodging about 500 bow-lengths away is called a forest lodging.

“Rukkhamūlagato vā” means going to the foot of a tree.

“Suññāgārāgato vā” means going to a seclusion that is empty.

The Blessed One, having admonished them, when He was about to teach another method different from the meditation on the foul (asubha) that had been taught earlier, for the attainment of arahantship for the monks, spoke thus: “Mindfulness of in-and-out breathing (ānāpānassati — mindfulness of breathing),” and so on.

Now, the Blessed One spoke this Pāli passage in order to show to the monks the meditation subject which is truly peaceful and truly refined. Therefore, I shall expound this Pāli passage, in sequence, according to the arrangement of meaning, without leaving anything aside.

Among those phrases, the statement beginning “ayam pi kho bhikkhave…” has the following meaning:

“Monks, not only the meditation on the foul (asubha — foulness) alone is effective for abandoning defilements; rather, this ānāpānassati-samādhi (ānāpānassati-samādhi — concentration based on mindfulness of breathing) also — when a monk trains in it and develops it much — is peaceful, refined, cool, and pleasant, and causes unwholesome states (akusala-dhamma — unwholesome states) that have arisen to vanish instantly.”

And in the phrase “ānāpānassati-samādhi,” the meaning is as follows:

Mindfulness (sati — mindfulness) that fixes the in-breath and out-breath is called ānāpānassati. Indeed, as the Dhamma General Sāriputta said in the Paṭisambhidā:

  • The in-breath is called āna (āna — in-breath), not passāsa
  • The out-breath is called pāna (pāna — out-breath), not assāsa
  • Mindfulness (sati — mindfulness) established with the in-breath
  • Mindfulness established with the out-breath
    — appears to the person who is breathing in, appears to the person who is breathing out.

The collectedness of mind (samādhi — concentration) that arises together with that mindfulness which fixes the in-breath and out-breath is called samādhi. This discourse states it under the heading of concentration, not under the heading of mindfulness. Therefore, in the phrase ānāpānassati-samādhi, the meaning is: “The concentration accompanied by ānāpānassati,” or “the concentration within ānāpānassati.”

The term ṭhāpito (ṭhāpito — made to arise) means: “having caused to arise,” or “having made to develop.”

The term bahulīkato (bahulīkato — made frequent) means: “done repeatedly.”

The two terms santo ca panīto ca mean: “peaceful indeed” and “refined indeed.” Both meanings should be understood as certain due to the emphasis given.

What is the explanation? It is this:

Truly, this ānāpānassati-samādhi cannot be “unpeaceful” or “unrefined” in any way—unlike the meditation on the foul, which, though peaceful and refined in terms of penetration, is not peaceful and not refined in terms of its object, since its object is coarse and repulsive. Not so here. Rather, this ānāpānassati-samādhi is peaceful because:

  • its object is peaceful,
  • its factors of penetration are peaceful;

and it is refined because:

  • its object is lofty,
  • its factors of refinement are lofty.

Therefore, the Blessed One said “peaceful and refined.”

In the expression asecanako ca sukhoca vihāro, the explanation is as follows:

This ānāpānassati-samādhi has no “wetting” agent; therefore it is called “cool”—that is, it is unmixed, not drenched, separate, and unique. Also, there is no peace merely through preliminary work or access in this ānāpānassati-samādhi. That is, it is peaceful and refined by its own nature, even at the beginning of one’s attention.

But some teachers say:

The term asecanaka (asecanaka — not moistened) means “not needing to be moistened”—that is, it has intrinsic vitality, intrinsic pleasantness. According to this meaning, this ānāpānassati-samādhi should be understood by the wise as cool and pleasant, because it brings bodily and mental happiness whenever it is attained.

The phrase uppannuppanne means “whatever has arisen.”

The phrase pāpake means “evil, base.”

The phrase akusale dhamme means “the unwholesome states arising from unskillfulness.”

The phrase ṭhānaso antaradhāpeti means “causes to vanish instantly,” that is, suppresses at once.

The phrase vūpasameti means “causes to become well-pacified.” Another explanation: this ānāpānassati-samādhi, due to its share of penetration, matures into the noble path and cuts off thoroughly; that is, it becomes completely pacified.

The phrase seyyathāpi is an introductory phrase for a simile.

The phrase gimhānaṃ pacchime māse means “in the last month of the hot season, in the month of Āsāḷha (month 8).”

The phrase ūhatarojjallaṃ means “dust and fine particles stirred up by the wind, rising upward into the air from the ground cracked by the hooves of cows and buffaloes, dried by sun and wind for half a month.”

A storm cloud filling the whole sky and raining continuously for the fortnight of the waxing moon of Āsāḷha is called the “out-of-season great rain.” Truly, this cloud is intended here as akāla-megha (akāla-megha — out-of-season cloud).

The phrase ṭhānaso antaradhāpeti vūpasameti means “that out-of-season rain instantly removes and pacifies that dust, not allowing it to be seen—driving it down into the earth at once.”

The phrase evameva kho is the introduction of the comparison.

Up to this point is the meaning already given.

In the sentence “kathaṃ bhāvito ca bhikkhave ānāpānassati-samādhi…,” the explanation is as follows:

The word kathaṃ (kathaṃ — how?) is the question, indicating the desire to show the ānāpānassati-samādhi (ānāpānassati-samādhi — concentration based on mindfulness of breathing) in detail, in its various aspects.

The phrase bhāvito ca bhikkhave ānāpānassati-samādhi (“and, monks, when the concentration based on mindfulness of breathing has been developed…”) is the statement that explains the Dhamma that has been asked about, indicating the desire to show that ānāpānassati-samādhi in detail, in its various aspects. For both expressions, the meaning is the same.

In the passage “kathaṃ bhāvito ca…,” the condensed meaning is:

“Monks, in what way, by what method, through what manner, does a monk develop the ānāpānassati-samādhi that—when developed again and again—becomes peaceful, refined, cool, pleasant, and causes the unwholesome states (akusala-dhamma — unwholesome states) that have arisen to vanish instantly?”

Now, when the Blessed One was about to expand this meaning in detail, He said: “Idha bhikkhave…” (“Here, monks…”).

Among those phrases, the clause idha bhikkhave bhikkhu means: “Here, monks, a monk.” The term “here” points to this Dispensation as the basis in which the person develops the ānāpānassati-samādhi. It excludes the possibility of some other religion.

Indeed, it accords with the statement spoken by the Blessed One:

“Monks, the ascetic of the first kind exists only in this Dhamma and Discipline;
the ascetic of the second kind exists only in this Dhamma and Discipline;
the ascetic of the third kind exists only in this Dhamma and Discipline;
the ascetic of the fourth kind exists only in this Dhamma and Discipline;
other sects are devoid of these four kinds of ascetics.”

Therefore the commentary says: “a monk in this Dispensation.”

The phrase araññagato vā… rukkhamūlagato vā… suññāgāragato vā means the monk chooses a dwelling suited for the development of ānāpānassati-samādhi. This is because the mind of that monk has long been scattered in various objects beginning with forms, and therefore is reluctant to enter into the object of ānāpānassati, tending always to run outward—just like a cart drawn by an unruly bull.

Therefore, just as a cowherd who wishes to train a crooked calf—one that, having drunk its mother’s milk, has grown strong—separates it from its mother, fixes a thick post, and ties it there with a rope; and the calf, straining here and there, unable to escape, eventually stands or lies down leaning upon that very post; even so does the monk. Wishing to train the mind that has been spoiled, having long fed on the flavors of many objects beginning with visible forms, he separates it from those objects and goes into:

  • the forest (arañña — forest), or
  • the root of a tree (rukkhamūla — root of a tree), or
  • an empty hut (suññāgāra — empty dwelling),

and ties it with the rope of mindfulness (sati — mindfulness) to the post of the in-breath and out-breath (assāsa — in-breath; passāsa — out-breath). When it is so tied, even if the mind moves here and there, since it does not get the objects it was formerly accustomed to, it cannot break the rope of mindfulness and run away. It fixes itself and adheres to that object through access concentration and absorption. For this reason the ancient teachers said:

“Just as one who trains a calf
ties it tightly to a post,
so should the monk of the Dispensation
tie his own mind firmly
to the meditation object by mindfulness.”

This dwelling-place is suitable for the development of ānāpānassati-samādhi in this manner. Therefore I said that this phrase expresses the choosing of a dwelling appropriate for the development of ānāpānassati.

Another meaning: Because this meditation of mindfulness of breathing is supreme among the meditation subjects, the foundation for attaining special qualities, and the present abiding in happiness for the Omniscient Buddhas, Paccekabuddhas, and noble disciples—if a meditator does not leave the noisy neighborhood inhabited by many women, men, elephants, horses, and so on, it is not easy to accomplish it perfectly; for sound is an enemy to absorption. But in the forest, which is not a village, the meditator, practising this meditation, easily develops the fourth jhāna (catuttha-jhāna — fourth absorption), whose object is the in-breath and out-breath, and by making that same jhāna the basis for insight into formations (saṅkhāra — conditioned phenomena), he attains arahantship with ease.

Therefore, when the Blessed One wished to show the proper dwelling-place for that monk, He said the passage beginning “araññagato vā…”

For the Blessed One is like a master builder who knows the terrain. A master builder sees the ground suitable for constructing a city, examines it carefully, and instructs: “Please build the city here.” And when the city is well and safely completed, great honors come from the royal family. Even so, the Blessed One, knowing well the dwelling appropriate to the meditator, points it out: “The meditation should be practised here by the diligent noble disciple.” And when the meditator practises in that dwelling and gradually attains arahantship, great honor is given, saying: “The Blessed One is indeed a Fully Awakened Buddha.”

In this way, the monk is compared to a tiger. Just as a mighty tiger, hiding in reeds, in thickets, or in mountains within the wilderness, seizes herds of deer, wild buffalo, antelope, or boar; even so does the monk who strives in meditation in such forest dwellings seize the noble paths:

  • the stream-entry path (sotāpatti-magga — path of stream-entry),
  • the once-returner path (sakadāgāmi-magga — path of once-returning),
  • the non-returner path (anāgāmi-magga — path of non-returning),
  • the arahant path (arahatta-magga — path of arahantship),

and likewise the noble fruits (ariya-phala — noble fruits), in due order.

For this reason the ancient teachers said:

“As the tiger, hidden in the wilderness,
seizes herds of beasts for its food,
so the son of the Buddha, striving in insight here,
having entered the forest,
seizes the supreme fruit.”

Therefore the Blessed One, wishing to show the forest dwelling (arañña — forest dwelling) suitable for the meditator to sharpen wisdom and to progress, spoke the text beginning “araññagato vā…”

Among the terms:

The phrase araññagato vā means “having gone into the forest,” into whichever forest is conducive to seclusion.

A “forest” (arañña — forest) is any place outside the boundary of settlement, beyond the last pillar of the village—this entire area is called “a forest.” A dwelling more than 500 bow-lengths from a village is called a “forest dwelling” (arañña-senāsana — forest lodging).

The phrase rukkhamūlagato vā means “having gone to the root of a tree.”

The phrase suññāgāragato vā means “having gone to an empty hut,” that is, a quiet, empty place. In this context, even without going to forest or tree-root, if the monk goes to any of the remaining seven kinds of suitable lodgings, it is still proper to say: “having gone to an empty hut.”

The phrase:
so sato va assasati (so — he; sato — mindful; assasati — breathes in)
sato passasati (sato — mindful; passasati — breathes out)

has the meaning:
The bhikkhu, having sat down in that way, and having established mindfulness in that way, when he does not abandon that mindfulness, is said to “breathe in mindful,” and is said to “breathe out mindful.”
This is explained as: he is one cultivating mindfulness (sati — mindfulness).

Now the Blessed One, wishing to show the modes that serve for the training of that mindfulness (sati — mindfulness), spoke the Blessed Words beginning:

dīghaṃ vā assasanto… (“breathing in long…”)

as will follow.

Indeed, the Venerable Sāriputta, the Dhamma-general, declared in the Paṭisambhidā regarding these two expressions so sato va assasati, sato passasati:

A bhikkhu is one cultivating mindfulness (sati — mindfulness)
in thirty-two ways, namely:

When the mindfulness (sati — mindfulness)
of the bhikkhu who knows the one-pointedness of mind
free from distraction
through the power of long in-breathing
is established,
he is said to be one cultivating mindfulness
with that mindfulness (sati — mindfulness)
with that knowing (ñāṇa — knowing).

Likewise:

• the mindfulness of the bhikkhu who knows the one-pointedness of mind free from distraction through the power of long out-breathing is established;
he is said to be one cultivating mindfulness with that mindfulness, with that knowing.

• the mindfulness of the bhikkhu who knows the one-pointedness of mind free from distraction through the power of long in- and out-breathing, breathing in at times, breathing out at times—his mindfulness is established; he is said to be one cultivating mindfulness with that mindfulness, with that knowing.

Again:

• the mindfulness of the bhikkhu who knows the one-pointedness of mind free from distraction through the power of contemplating relinquishment in in-breathing is established;
he is said to be one cultivating mindfulness with that mindfulness, with that knowing.

• the mindfulness of the bhikkhu who knows the one-pointedness of mind free from distraction through the power of contemplating relinquishment in out-breathing is established;
he is said to be one cultivating mindfulness with that mindfulness, with that knowing.

• the mindfulness of the bhikkhu who knows the one-pointedness of mind free from distraction through the power of contemplating relinquishment in in- and out-breathing—breathing in at times, breathing out at times—is established;
he is said to be one cultivating mindfulness with that mindfulness, with that knowing.

Thus are declared thirty-two modes of cultivating mindfulness through inhalation and exhalation.

The two phrases:
dīghaṃ vā assasanto (dīghaṃ — long; assasanto — breathing in)
dīghaṃ vā passasanto (dīghaṃ — long; passasanto — breathing out)

mean: “when making the in-breath long be present”
and “when making the out-breath long be present.”

In the Vinaya-commentary it is said:

The air that goes outward is called assāsa (assāsa — inhalation / exhalation depending on tradition), that is, “out-breathing”;
the air that goes inward is called passāsa (passāsa — inhalation / exhalation depending on tradition), that is, “in-breathing.”

But in the commentaries to the Discourses the order is reversed.

Among these two airs, at the time when beings in all kinds of wombs emerge from the mother’s belly:

• the inner air in the womb first goes outward,
• then the outer air carries subtle particles inward, strikes the palate, and ceases.

Thus one should first understand assāsa and passāsa in this manner.

As for the long and short nature of in-breath and out-breath, it should be understood in dependence on time.

Just as:

• water or sand that spreads, occupying a long stretch of space, is called “long water,” “long sand,”
• and water or sand that occupies only a short portion is called “short,”

even likewise the in-breaths and out-breaths, though extremely subtle,
fill the long region within the body of an elephant or a snake — that is, the constitution of elephant or snake —
gradually filling it and then gradually flowing out.
Therefore those breaths are called “long.”

And the in-breaths and out-breaths fill the short region in the bodies of dogs, hares, and the like, filling it quickly and exiting quickly.
Therefore those breaths are called “short.”

But among humans:

• some humans breathe in and breathe out long, through the force of time, like elephants and snakes;
• some humans breathe in and breathe out short, like dogs and hares.

Therefore the in-breaths and out-breaths of those humans,
when their entering and exiting take much time, are to be understood as long;
when their entering and exiting take little time, are to be understood as short.

SECTION 4E — Literal English Translation

As shown above, likewise in the Visuddhimagga (Part II, page 165), the Commentary cites this same explanation from the commentary to the Mahā-Hatthipadopama Sutta.

Regarding the terms assāsa (assāsa — in-breathing / out-breathing, per tradition) and passāsa (passāsa — in-breathing / out-breathing, per tradition):

The truth is:
the author of both the Vinaya-commentary and the Sutta-commentaries is the same person — the Venerable Buddhaghosa — yet the explanations differ between the two.
Therefore one should examine carefully.

In these two breaths, while the in-breath and out-breath occur, the bhikkhu —
when breathing in long, breathing out long, in the nine ways already stated —
clearly knows: “I breathe in long; I breathe out long.”

And when he knows in this way, one should understand:

The development of contemplation of the body (kāyānupassanā — contemplation of body)
is accomplished in this one mode.

Just as the Venerable Sāriputta, the Dhamma-general, said in the Paṭisambhidā:

Question:
“How does a bhikkhu, when breathing in long, know clearly: ‘I breathe in long’?
… when breathing out short, know clearly: ‘I breathe out short’?”

Answer:
A bhikkhu, when breathing in long,
breathes in at the time counted as long.
When breathing out long,
he breathes out at the time counted as long.

When breathing in long and breathing out long,
he breathes in sometimes, he breathes out sometimes,
during the time counted as long.

Desire (chanda — desire-to-do, aspirational zeal) arises in that bhikkhu
who, while breathing in long and breathing out long,
breathes in sometimes, breathes out sometimes,
during the time counted as long.

When he breathes in long more subtly than before
through the power of desire,
he breathes in during the time counted as long.
When he breathes out long more subtly than before
through the power of desire,
he breathes out during the time counted as long.

When he breathes in and breathes out more subtle than that
through the power of desire,
he breathes in sometimes, breathes out sometimes,
during the time counted as long.

Then gladness (pāmojja — gladness / uplifted joy) arises in that bhikkhu who,
while breathing in and breathing out more subtle than that
through the power of desire,
breathes in sometimes, breathes out sometimes,
during the time counted as long.

When he breathes in long more subtly than before
through the power of gladness (pāmojja — gladness),
he breathes in during the time counted as long.
When he breathes out long more subtly than before
through the power of gladness,
he breathes out during the time counted as long.

When he breathes in and breathes out more subtle than that
through the power of gladness,
he breathes in sometimes, breathes out sometimes,
during the time counted as long.

The mind (citta — mind)
of the bhikkhu who, while breathing in and breathing out more subtle than that
through the power of gladness,
breathes in sometimes, breathes out sometimes,
during the time counted as long —
that mind withdraws from the long in-breaths and long out-breaths.

Equanimity (upekkhā — neutral balance) becomes established.

The “body” (kāya — body) — meaning the in-breaths and out-breaths —
in these nine modes of long breathing appears clearly.
Mindfulness (sati — mindfulness) becomes observing-knowledge (anupassanā-ñāṇa — knowing by repeated contemplation).
The body appears;
not only does mindfulness appear,
mindfulness itself is present as mindfulness.

The bhikkhu contemplates that body with that mindfulness, with that knowledge.

Because of this, therefore, the commentary says:

“The development of mindfulness-establishment (satipaṭṭhāna — establishment of mindfulness)
is the contemplation of the body in the body.”

The same pattern applies to the phrases concerning short breathing.
The principle is the same.

The only difference is this:
In the long-breathing section, it is said:
“When breathing in long, he breathes in at the time counted as long.”
In the short-breathing section, the Pāli reads:
“When breathing in short, he breathes in at the time counted as slight.”

Therefore one must fill the explanation appropriately up to:

“Because of this, the commentary says:
‘The development of mindfulness-establishment is contemplation of the body in the body.’”

Thus, when the bhikkhu knows the in-breaths and out-breaths in these nine modes
— whether long or short, as explained —
the wise should understand:

“When breathing in long, he clearly knows: ‘I breathe in long.’
… When breathing out short, he clearly knows: ‘I breathe out short.’”

Furthermore, when he knows in this way:

The four characteristics of breath occur only at the tip of the bhikkhu’s nose:

• the long in-breath
• the long out-breath
• the short in-breath
• the short out-breath

Thus it is.

The phrase “sabbakāyapaṭisaṁvedī assasissāmīti … passasissāmīti sikkhati”
means:

He resolves:
“I will make known — I will make manifest — the whole body (kāya — body)
of the in-breaths, from beginning, middle, to end.”
This is: “I will breathe in.”

And he resolves:
“I will make known — I will make manifest — the whole body (kāya — body)
of the out-breaths, from beginning, middle, to end.”
This is: “I will breathe out.”

When he makes known — when he makes manifest — in this manner,
he breathes in and breathes out with a mind (citta — mind)
conjoined with knowledge (ñāṇa — knowing).
Therefore the commentary says:
“He resolves: ‘I will breathe in; I will breathe out.’”

Indeed:

• the beginning (ādi — beginning)
• the middle (majjha — middle)
• the end (pariyosāna — end)

— of the “mass of in-breathing” (assāsa-kāya — body of the in-breath)
or of the “mass of out-breathing” (passāsa-kāya — body of the out-breath)
which moves in subtle fashion —
may appear to one bhikkhu,
but the middle and end may not appear.
He can discern only the beginning;
he struggles with the middle and end.

Another bhikkhu perceives only the middle;
the beginning and end do not appear to him.
He can discern only the middle;
he struggles with the beginning and end.

Another perceives only the end;
the beginning and middle do not appear.
He can discern only the end;
he struggles with the beginning and middle.

Another perceives all three;
he can discern all three;
he struggles nowhere.

The Blessed One, wishing to indicate
that a bhikkhu should become such a one,
said:

“The bhikkhu trains thus:
‘I will make known the whole body of the in-breaths.’
He trains thus:
‘I will make known the whole body of the out-breaths.’”

The word “sikkhati” (sikkhati — trains / endeavors) means:
“He exerts himself; he strives in that way.”

Another interpretation:
In the phrase “sikkhati”, understand thus:

• His restraint is the training in higher virtue (adhīsīla-sikkhā — training in higher virtue).
• His concentration is the training in higher mind (adhicitta-sikkhā — training in higher mind).
• His discernment is the training in higher wisdom (adhipaññā-sikkhā — training in higher wisdom).

He cultivates — he repeatedly develops —
these three trainings with that mindfulness (sati — mindfulness),
with that attention (manasikāra — mental attending),
in that object (ārammaṇa — meditation-object).

For:

In the earlier portion (the previous two steps),
the bhikkhu merely breathes in and breathes out,
needing to perform no further task.
But from the time he begins to know clearly
the in-breaths and out-breaths,
he must apply effort in the aspects that give rise to knowledge.

Therefore, the student should understand:

In the earlier part, the Blessed One spoke using
present-tense forms:
“He clearly knows: ‘I breathe in’;
He clearly knows: ‘I breathe out.’”

But then, raising the instruction into future-tense forms —
“He trains thus: ‘I will make known the whole body of the in-breaths’;
I will make known the whole body of the out-breaths’” —

the Blessed One shows the actions that should be undertaken
from this point onward:

the actions which give rise to knowledge.

In the in-breaths and out-breaths, when that bhikkhu breathes in and breathes out long, in nine ways, he clearly knows: “I breathe in long; I breathe out long.”

When he clearly knows in this way, it should be understood that the development of kāyānupassanā-satipaṭṭhāna (kāyānupassanā — contemplation of body; satipaṭṭhāna — foundations of mindfulness) is accomplished by means of this one mode.

Just as the Dhamma-senāpati Sāriputta said in the Paṭisambhidā:
“When a bhikkhu breathes in long, how does he know clearly: ‘I breathe in long’; when he breathes out short, how does he know clearly: ‘I breathe out short’?”

The answer:

When a bhikkhu breathes in long, he breathes in at the time counted as ‘long.’
When he breathes out long, he breathes out at the time counted as ‘long.’

When he breathes in and breathes out long, he breathes in and breathes out at the time counted as ‘long.’
Desire (chanda — desire-to-do) arises in that bhikkhu who, while breathing in and breathing out long, breathes in and breathes out at that ‘long’ time.

When that bhikkhu breathes in long, more refined than before, through the power of desire (chanda — desire-to-do), he breathes in at the time counted as ‘long’;
when he breathes out long, more refined than before, through the power of desire, he breathes out at the time counted as ‘long.’

When he breathes in and breathes out long, more refined than before, through the power of desire, breathing in at the ‘long’ time and breathing out at the ‘long’ time, joy (pāmojja — gladness) arises in him.

When he breathes in long, more refined than before, through the power of joy (pāmojja — gladness), he breathes in at the time counted as ‘long’;
when he breathes out long, more refined than before, through the power of joy, he breathes out at the time counted as ‘long.’

… When he breathes in and breathes out long, more refined than before, through the power of joy, breathing in and breathing out at the “long” time, the mind of that bhikkhu — whose inhaling and exhaling long, more refined than before, occurs through the power of joy while breathing in at the long time and breathing out at the long time — withdraws from that long inhalation and long exhalation, and equanimity (upekkhā — equanimity) becomes established.

The body, meaning the long in-breaths and long out-breaths in those nine ways, becomes manifest;
mindfulness (sati — mindfulness) is the “contemplative knowledge” (anupassanā-ñāṇa — observing knowledge).
The body is manifest, not mindfulness; nevertheless mindfulness too becomes manifest — being itself mindfulness.

The bhikkhu contemplates that body with that mindfulness, with that knowledge.
Therefore it is said: “The development of satipaṭṭhāna (satipaṭṭhāna — foundations of mindfulness), that is, contemplating the body in the body.”

In the section defined by the short breath, the pattern is the same.
The only difference is this: in the long-breath explanation it is said:
“When breathing in long, he breathes in at the time counted as long,”
but in the short-breath explanation it is said:
“When breathing in short, he breathes in at the time counted as ‘little.’”

Thus one should integrate it according to the sense of the short-breath section, up to the statement:
“Therefore it is said: The development of satipaṭṭhāna — the contemplation of body in the body.”

When this bhikkhu knows clearly in these nine ways the in-breath and out-breath — according to the long time and the short time as already described — then the learned should understand the meaning as follows:

“When a bhikkhu breathes in long, he knows clearly: ‘I breathe in long’;
or when he breathes out short, he knows clearly: ‘I breathe out short.’”

Furthermore, when that bhikkhu knows in this way:

The four characteristics (that is, modes):

• long in-breath
• long out-breath
• short in-breath
• short out-breath

occur solely at the tip of the bhikkhu’s nose — thus.

The phrase: “sabbakāya-paṭisaṃvedī assasissāmīti … passasissāmīti sikkhati”
means:

He considers: “I shall cause the beginning, the middle, and the end of the whole mass of in-breaths to be clearly known — to become manifest — while breathing in.”
He considers: “I shall cause the beginning, middle, and end of the whole mass of out-breaths to be clearly known — to become manifest — while breathing out.”

When he causes these to be clearly known — that is, to become manifest — in such a manner, he breathes in and breathes out with a mind associated with knowledge (ñāṇa — knowledge).
Therefore it is said: “He considers: ‘I shall breathe in; I shall breathe out.’”

Indeed, at the beginning of the mass of in-breaths or of out-breaths — which flow delicately — only that beginning becomes manifest to one bhikkhu; the middle and end do not. He can determine only the beginning and struggles with the middle and end.

Another bhikkhu perceives only the middle; the beginning and end do not appear. He can determine the middle only and struggles with the beginning and end.

Another perceives only the end; the beginning and middle do not appear. He can determine only the end and struggles with beginning and middle.

Another perceives all of them: beginning, middle, and end; he can determine all of them and struggles in none.

The Blessed One, pointing out that the bhikkhu should be such a one, said:
“The bhikkhu considers: ‘I shall clearly know the whole mass of in-breaths as I breathe in; I shall clearly know the whole mass of out-breaths as I breathe out.’”

Among these terms, the word “sikkhati” (sikkhati — trains/endeavours) means: he exerts effort — he strives in that way.

Another meaning: in the phrase “sikkhati,” one should understand:
The restraint of that bhikkhu is the adhi-sīla-sikkhā (adhi-sīla — higher virtue).
In this context of ānāpānassati development, his concentration is the adhi-citta-sikkhā (adhi-citta — higher mind).
His wisdom is the adhi-paññā-sikkhā (adhi-paññā — higher wisdom).
He cultivates, develops, and makes much of these three trainings, with that mindfulness, with that mental application, in that meditation-object.

For:
In the earlier section, of the two modes, the bhikkhu merely breathes in and breathes out — there is nothing else he must do.
But from the time that he clearly knows the in-breath and out-breath, he must apply effort in the actions that give rise to knowledge (ñāṇa).

Thus, the student should understand:

In the earlier section the Blessed One taught using the present tense:
“He clearly knows: ‘I breathe in’; he clearly knows: ‘I breathe out.’”

But now the Blessed One elevates the instruction into the future tense — beginning with:
“He trains: ‘I shall clearly know the whole mass of in-breaths …’”

to show the actions to be done from this point onward — namely, the actions producing the arising of knowledge.

The phrase “sabbakāya-paṭisaṃvedī assasissāmīti … passasissāmīti sikkhati”

This is explained as follows:

She reflects: “I will make the whole body of the in-breath known — the beginning, the middle, and the end — that is, I will make it manifest while breathing in.” And she reflects: “I will make the whole body of the out-breath known — the beginning, the middle, and the end — that is, I will make it manifest while breathing out.”

When she makes it known — that is, when she makes it manifest in such a manner — she breathes in and breathes out with a mind associated with knowledge; therefore it is said: “She reflects: ‘I will breathe in… I will breathe out.’”

For indeed:

  • the beginning of the whole body of the in-breath,
  • or the whole body of the out-breath flowing subtly,

appears to one monk, but the middle and end do not appear;
she is able to discern only the beginning, and struggles with the middle and the end.

Another monk sees only the middle;
for him, the beginning and end do not appear;
he is able to discern only the middle, and struggles with the beginning and end.

Another monk sees only the end;
for him, the beginning and middle do not appear;
he is able to discern only the end, and struggles with beginning and middle.

Another monk sees all three — beginning, middle, and end;
he is able to discern them all, and he does not struggle at any point.

When the Blessed One shows that the monk should be of this latter kind, he says:

“She reflects: ‘I will make known the whole body of all the breaths as I breathe in’;
she reflects: ‘I will make known the whole body of all the breaths as I breathe out.’”

Among the terms:

The word sikkhati (training — sikkhā) means: “she strives” — that is, she makes an effort in that way.

Another meaning is this:
In the phrase sikkhati, one should understand thus:

  • The restraint of the monk who is like this: this is called the higher training in virtue (adhi-sīla-sikkhā: higher-virtue-training).
  • In this context concerning the development of mindfulness of breathing, her concentration is called the higher training in mind (adhi-citta-sikkhā: higher-mind-training).
  • Her wisdom, of one who is thus, is called the higher training in wisdom (adhi-paññā-sikkhā: higher-wisdom-training).

She reflects — that is, she frequents, cultivates, and develops — these three trainings with that mindfulness, with that attention, in that object.

For: in the earlier mode, among the two modes stated, the monk merely breathes in and breathes out — only that — and need not do anything further; but from the moment she clearly knows the in-breath and out-breath, she must apply exertion toward those modes that cause the arising of knowledge.

Therefore, the one who studies should understand:
In the earlier mode, the Blessed One teaches the Pāli using the present-tense inflection:
“She clearly knows: ‘I breathe in.’
She clearly knows: ‘I breathe out.’”

But after that, the Blessed One introduces the Pāli expressed with future-tense intention, beginning:

“She reflects: ‘I will make known the whole body of the in-breath…’”

— in order to show the actions to be done from this point onward, such as the actions producing the arising of knowledge.

The phrase “passambhayaṃ kāya-saṅkhāraṃ assasissāmīti … passasissāmīti sikkhati”

This is to be understood as follows:

She reflects: “I will calm the bodily formation (kāya-saṅkhāra — bodily-conditioning) of the in-breath,” and she reflects: “I will calm the bodily formation of the out-breath.”

The bodily formation (kāya-saṅkhāra — bodily-conditioning) here means the in-breath and out-breath themselves, for these, in this context, are called the bodily formation.

When she breathes in and breathes out, these breaths strike the body internally — causing movement and disturbance; therefore, they are called “bodily formation.”

When she reflects: “I will calm the bodily formation,” she strives to make the in-breath and out-breath subtle, gentle, and peaceful.

Thus she trains (sikkhati — training):
“I will breathe in calming the bodily formation.”
“I will breathe out calming the bodily formation.”

For indeed:

  • A coarse in-breath and out-breath disturb the body.
  • A moderate in-breath and out-breath disturb the body somewhat less.
  • A subtle in-breath and out-breath only lightly disturb the body.
  • A very subtle in-breath and out-breath disturb the body hardly at all.

Among these, that monk — having already discerned the beginning, middle, and end — strives further to calm this bodily formation through:

  • continuous attention,
  • continuous mindfulness (sati — mindfulness),
  • and continuous knowledge (ñāṇa — knowing).

For when the in-breath and out-breath become subtle, they are called:

  • “breath calmed,”
  • “breath pacified,”
  • “breath stilled.”

Thus the Blessed One says that she trains to calm the bodily formation.

The meaning of sikkhati (training — sikkhā) is:
“She strives with effort, energy, and application.”

Indeed, the calming of the bodily formation is the path leading to:

  • tranquillity (passaddhi — tranquillity),
  • happiness (sukha — happiness),
  • collectedness (samādhi — concentration),
  • and the purification of the mind (citta-visuddhi — purification-of-mind).

Just as:

  • a smith, having heated a bar of iron, cools it down by gradual moistening,
  • or a potter, having shaped a vessel, allows its heat to subside by steady cooling,

so does the monk cool and pacify the bodily formation, without breaking or suppressing the breath by force, but by steady, mindful calming.

The Blessed One, to show that this calming must be done deliberately and methodically, speaks thus:

“She reflects:
‘I will breathe in calming the bodily formation.’
‘I will breathe out calming the bodily formation.’”

This concludes the explanation of the third step among the tetrads of mindfulness of breathing concerning the contemplation of the body.

The phrase “pīti-paṭisaṃvedī assasissāmīti … passasissāmīti sikkhati”

This is to be understood as follows:

She reflects: “I will breathe in experiencing rapture (pīti — rapture).”
She reflects: “I will breathe out experiencing rapture.”

Here, pīti (rapture — pīti) is a mental uplifting, a thrill, an inner delight, arisen on account of the in-breath and out-breath when the mind is well-settled.

Rapture (pīti — rapture) arises in five ways:

  • minor rapture (khuddikā pīti — small rapture),
  • momentary rapture (khaṇikā pīti — momentary rapture),
  • showering rapture (okkantikā pīti — flooding rapture),
  • uplifting rapture (ubbegā pīti — uplifting rapture),
  • pervasive rapture (pharaṇā pīti — pervading rapture).

When the monk has already calmed the bodily formation (kāya-saṅkhāra — bodily-conditioning), and the breath becomes subtle, then these forms of rapture arise, depending on the degree to which the hindrances are abandoned and the mind is unified.

Small rapture (khuddikā pīti — small rapture) manifests through bodily tremor.
Momentary rapture (khaṇikā pīti — momentary rapture) arises and vanishes repeatedly like lightning.
Showering rapture (okkantikā pīti — flooding rapture) descends like waves washing over the body.
Uplifting rapture (ubbegā pīti — uplifting rapture) lifts the body as though rising.
Pervasive rapture (pharaṇā pīti — pervading rapture) completely suffuses the whole body.

Among these, whichever arises for her, she understands:
“Rapture has arisen dependent on the in-breath;
rapture has arisen dependent on the out-breath.”

Thus she trains (sikkhati — training):
“I will breathe in experiencing rapture.”
“I will breathe out experiencing rapture.”

For rapture (pīti — rapture) is counted as part of the contemplation of feeling (vedanā — feeling), for rapture is a pleasant feeling (sukha-vedanā — pleasant-feeling).

When rapture arises, it dispels:

  • sluggishness (thīna — sloth),
  • dullness (middha — torpor),
  • and the heaviness of body and mind.

Thus the Blessed One teaches this step so that the practitioner may become uplifted and joyful, capable of steady effort.

Rapture (pīti — rapture) is the forerunner of tranquillity (passaddhi — tranquillity).
Tranquillity leads to happiness (sukha — happiness).
Happiness supports concentration (samādhi — collectedness).
Concentration supports correct knowledge (sammā-ñāṇa — right-knowledge).
Correct knowledge supports liberation (vimutti — release).

Therefore, the Blessed One declares this training as part of the fulfilment of mindfulness of breathing.

The phrase “sukha-paṭisaṃvedī assasissāmīti … passasissāmīti sikkhati”

This is to be understood as follows:

She reflects:
“I will breathe in experiencing happiness (sukha — happiness).”
“I will breathe out experiencing happiness.”

Here, happiness (sukha — happiness) means bodily and mental ease, lightness, and comfort, arisen because rapture (pīti — rapture) has already arisen and been established.

For in this sequence:

  • rapture (pīti — rapture) gladdens the mind;
  • happiness (sukha — happiness) settles and soothes it.

Rapture precedes, happiness follows.
Rapture is like the striking of the bell; happiness is like the lingering resonance.

Therefore, when rapture (pīti — rapture) arises in the previous step, happiness (sukha — happiness) naturally follows, becoming more refined, more steady, and more peaceful.

She understands:
“Happiness dependent on the in-breath has arisen;
happiness dependent on the out-breath has arisen.”

And thus she trains (sikkhati — training):

“I will breathe in experiencing happiness (sukha — happiness).”
“I will breathe out experiencing happiness.”

Now, happiness (sukha — happiness) is a feeling (vedanā — feeling) distinct from rapture (pīti — rapture):

  • rapture is exhilarating;
  • happiness is peaceful.

The commentaries say:

  • rapture (pīti — rapture) is born of the abandoning of the hindrances (nīvaraṇa — hindrance);
  • happiness (sukha — happiness) is born of tranquillity (passaddhi — tranquillity).

When happiness (sukha — happiness) is established, the body becomes pliant (mudutā — pliancy), workable (kammaññatā — workability), and serene (santi — serenity).
The mind becomes gentle (sukhuma — subtle), unshaken, and willing to remain with the breathing.

Thus the Blessed One teaches this step so that:

  • the body (kāya — body) may be calmed,
  • the mind (citta — mind) may be softened,
  • and concentration (samādhi — concentration) may deepen without strain.

Just as:

  • a man entering a cool pond feels delight in the first touch of the water (this is like rapture),
  • and then, as he remains, experiences soothing ease (this is like happiness),

in the same way, the monk experiences happiness through the calming of the bodily formation (kāya-saṅkhāra — bodily-conditioning) and the arising of rapture (pīti — rapture).

Thus she trains:

“I will breathe in experiencing happiness.”
“I will breathe out experiencing happiness.”

The phrase “citta-saṅkhāra-paṭisaṃvedī assasissāmīti … passasissāmīti sikkhati”

This is to be understood as follows:

She reflects:
“I will breathe in experiencing the mental formation (citta-saṅkhāra — mental-conditioning).”
“I will breathe out experiencing the mental formation.”

Here, the mental formation (citta-saṅkhāra — mental-conditioning) is defined as feeling (vedanā — feeling), for feeling exercises a conditioning function upon the mind (citta — mind).

For indeed:

  • where feeling exists, the mind is conditioned (saṅkhata — conditioned);
  • where feeling changes, the mind changes;
  • when feeling is calmed, the mind is calmed.

Thus the Blessed One designates feeling (vedanā — feeling) as the mental formation (citta-saṅkhāra — mental-conditioning).

Therefore, when she reflects:
“I will breathe in experiencing the mental formation,”
she intends:
“I will breathe in knowing and discerning the feelings (vedanā — feelings) that condition the mind.”

And similarly for the out-breath.

The commentaries explain:

  • Pleasant feeling (sukha-vedanā — pleasant feeling) uplifts the mind.
  • Painful feeling (dukkha-vedanā — painful feeling) disturbs the mind.
  • Neither-pleasant-nor-painful feeling (adukkham-asukha-vedanā — neutral feeling) allows steadiness.

Thus she experiences each, as it arises with the in-breath and out-breath:

  • the pleasure born of tranquillity (passaddhi-sukha — tranquillity-happiness),
  • or the discomfort of untrained breathing,
  • or the neutral smoothness when breath and body are balanced.

She experiences all these distinctly, clearly, and mindfully.

Thus she trains (sikkhati — trains):

“I will breathe in experiencing the mental formation.”
“I will breathe out experiencing the mental formation.”

This training is undertaken so that:

  • she discerns how feeling (vedanā — feeling) conditions the mind,
  • she does not cling to pleasant feeling,
  • she does not resist painful feeling,
  • she remains composed toward neutral feeling.

Just as:

  • a musician, tuning the strings, knows when one is too tight, too loose, or rightly stretched;

in the same way, the monk, attending to the mental formation (citta-saṅkhāra — mental-conditioning), knows when the mind is tense, when it is slack, and when it is balanced.

Thus, by understanding the mental formation, she moves toward the calming of the mental formation (citta-saṅkhāra-passaddhi — calming-of-mental-conditioning), which is the next step.

She trains:
“I will breathe in experiencing the mental formation.”
“I will breathe out experiencing the mental formation.”

The phrase “passambhayaṃ citta-saṅkhāraṃ assasissāmīti … passasissāmīti sikkhati”

This is to be understood as follows:

She reflects:
“I will breathe in calming the mental formation (citta-saṅkhāra — mental-conditioning).”
“I will breathe out calming the mental formation.”

As stated previously, the mental formation (citta-saṅkhāra — mental-conditioning) is feeling (vedanā — feeling), for feeling conditions (saṅkharoti — conditions) the mind (citta — mind).

Thus:

  • when feeling is agitated, the mind is agitated;
  • when feeling is coarse, the mind is coarse;
  • when feeling is subtle, the mind becomes subtle;
  • when feeling is calmed, the mind is calmed.

Therefore, calming the mental formation means calming feeling itself.

When she breathes in and breathes out, she experiences that feelings (vedanā — feelings):

  • arise with the in-breath,
  • cease with the out-breath,
  • change according to the refinement of the breath,
  • and settle as the body and breath grow quiet.

Thus she trains (sikkhati — trains):
“I will breathe in calming the mental formation.”
“I will breathe out calming the mental formation.”

The commentaries explain:

  • At first the feelings are coarse (olārika-vedanā — coarse feeling).
  • Later they are moderate (majjhima-vedanā — middling feeling).
  • Finally they become subtle (sukhuma-vedanā — subtle feeling).
  • Ultimately they become quiet (vūpasanta-vedanā — stilled feeling).

In this way, by continuous mindfulness (sati — mindfulness) and careful attention (yoniso-manasikāra — wise-attention), she gradually pacifies the entire field of feeling.

This calming occurs not by suppressing feeling through force, but by:

  • steady awareness,
  • balanced effort,
  • and refined breath.

Just as:

  • a physician soothes a fever by cooling the body gradually,
  • or a caretaker quiets a restless child by steady holding,
  • or a harpist softens the vibration of a string by placing a gentle touch,

so the monk calms feeling — which is the mental formation (citta-saṅkhāra — mental-conditioning) — through gentle, mindful breathing.

Thus, calming the mental formation leads to:

  • tranquillity of mind (citta-passaddhi — calming-of-mind),
  • unification of mind (citta-ekaggatā — one-pointedness),
  • and the ripening of concentration (samādhi — concentration).

By calming the mental formation, the mind becomes suitable for:

  • insight (vipassanā — insight),
  • penetration (paṭivedha — penetration),
  • and liberation (vimutti — liberation).

Thus she trains:

“I will breathe in calming the mental formation.”
“I will breathe out calming the mental format