MN 118** Mindfulness of Ānāpāna – Ānāpānassatisutta

Medium Discourses Collection 118 – Majjhima Nikāya 118

MN 118 Mindfulness of Ānāpāna – Ānāpānassatisutta

**Read this article “Ānāpānasati Sutta – Complete Overview”.**

***New Translation with English closer to Pāli text.*** Completed Date: 03May2026; revised 06May2026

First Stage of Ānāpānasati = Kāyānupassanā, Vedanānupassanā, Cittānupassanā, Dhammānupassanā → Attaining Sotāpanna

15.1 to 22.1

Second Stage of Ānāpānasati = Kāye Kāyānupassanā, Vedanasu Vedanānupassanā, Citte Cittānupassnaā, Dhammasu Dhammānupassanā → Cultivate Cattāro Satipaṭṭhānā → Access Satipaṭṭhāna Bhūmi

23.1 to 28.1

Third Stage of Ānāpānasati = Cattāro Satipaṭṭhānā → Cultivate Satta Bojjhaṅge → Attain higher magga phala

29.1 to 43.2

1.1

Thus I have heard.

Evaṁ me sutaṁ—

1.2

At one time, the Blessed One was dwelling at Sāvatthī, in the Eastern Park, at the mansion of Migāra’s mother, together with many well-known elder disciples—

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ—

1.3

the Venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāyana, Mahākoṭṭhika, Mahākappina, Mahācunda, Anuruddha, Revata, Ānanda, and many other renowned elder disciples.

āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca mahākaccāyanena āyasmatā ca mahākoṭṭhikena āyasmatā ca mahākappinena āyasmatā ca mahācundena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ.

2.1

At that time, the elder bhikkhū were instructing and guiding the newly ordained bhikkhū.

Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti.

2.2

Some elder bhikkhū instructed and admonished ten bhikkhū, some elder bhikkhū instructed and admonished twenty bhikkhū, some elder bhikkhū instructed and admonished thirty bhikkhū, some elder bhikkhū instructed and admonished forty bhikkhū.

Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṁsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti.

2.3

And those new bhikkhū, being instructed and guided, came to understand a superior distinction—progressively higher than before.

[👉 Important: “uḷāraṁ pubbenāparaṁ visesaṁ” = progressive experiential transformation, not just intellectual learning.]

Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṁ pubbenāparaṁ visesaṁ jānanti.

3.1

On that occasion, on the full moon night of the fifteenth, the Blessed One was seated in the open, surrounded by the Saṅgha.

Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.

3.2

Then, surveying the silent assembly, he addressed the bhikkhū:

Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:

4.1

“Bhikkhū, I am engaged in this practice;

“āraddhosmi, bhikkhave, imāya paṭipadāya;

4.2

my mind is fully committed to this practice.

āraddhacittosmi, bhikkhave, imāya paṭipadāya.

4.3

Therefore, you too should arouse even greater effort for the attainment of what has not yet been attained, for the realization of what has not yet been realized.

Tasmātiha, bhikkhave, bhiyyoso mattāya vīriyaṁ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.

4.4

I will remain here in Sāvatthī for the Komudī full moon of the four-month period.”

Idhevāhaṁ sāvatthiyaṁ komudiṁ cātumāsiniṁ āgamessāmī”ti.

5.1

The resident (country) bhikkhū heard:

Assosuṁ kho jānapadā bhikkhū:

5.2

“It seems that the Blessed One will await the Komudī full moon of the four months right there in Sāvatthī.”

“bhagavā kira tattheva sāvatthiyaṁ komudiṁ cātumāsiniṁ āgamessatī”ti.

5.3

Then those resident (country) bhikkhū gathered in Sāvatthī to see the Blessed One.

Te jānapadā bhikkhū sāvatthiṁ osaranti bhagavantaṁ dassanāya.

6.1

And then the elder bhikkhū instructed and admonished the new bhikkhū even more than before.

Te ca kho therā bhikkhū bhiyyoso mattāya nave bhikkhū ovadanti anusāsanti.

6.2

6.3

And those new bhikkhū, being thus instructed and admonished by the elder bhikkhū, came to know a higher and more excellent distinction step by step (lit. “a distinction of the later compared to the former”).

Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṁ pubbenāparaṁ visesaṁ jānanti.

7.1

Now at that time, on that Uposatha day, the fifteenth, the Komudī full moon of the four months, on the night of the full moon, the Blessed One was seated in the open air, surrounded by the assembly of bhikkhū.

Tena kho pana samayena bhagavā tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.

7.2

Then, having surveyed the assembly of bhikkhū who had become completely silent, the Blessed One addressed the bhikkhū:

Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:

8.1

“This assembly, bhikkhū, is without idle chatter; this assembly, bhikkhū, is free from frivolous speech; it is pure and established in essence.

“Apalāpāyaṁ, bhikkhave, parisā; nippalāpāyaṁ, bhikkhave, parisā; suddhā sāre patiṭṭhitā.

8.2

Such, bhikkhū, is this Saṅgha of bhikkhū; such, bhikkhū, is this assembly —

Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā

8.3

an assembly worthy of offerings (āhuneyya), worthy of hospitality (pāhuneyya), worthy of gifts (dakkhiṇeyya), worthy of reverential salutation (añjalikaraṇīya), an incomparable field of merit for the world.

yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa.

8.4

Such, bhikkhū, is this Saṅgha of bhikkhū; such, bhikkhū, is this assembly —

Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā

8.5

an assembly in which a little given becomes great, and much given becomes even greater.

yathārūpāya parisāya appaṁ dinnaṁ bahu hoti, bahu dinnaṁ bahutaraṁ.

8.6

Such, bhikkhū, is this Saṅgha of bhikkhū; such, bhikkhū, is this assembly —

Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā

8.7

an assembly that is rare for the world to see.

yathārūpā parisā dullabhā dassanāya lokassa.

8.8

Such, bhikkhū, is this Saṅgha of bhikkhū; such, bhikkhū, is this assembly —

Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā

8.9

an assembly for which one is willing to travel many leagues, even with a traveling ration, just to see it.

yathārūpaṁ parisaṁ alaṁ yojanagaṇanāni dassanāya gantuṁ puṭosenāpi.

9.1

There are, bhikkhū, in this Saṅgha of bhikkhū, Arahants with taints/craving destroyed, who have lived the holy life, done what had to be done, laid down the burden, attained their own true goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge —

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā—

9.2

such bhikkhū, bhikkhū, exist in this Saṅgha of bhikkhū.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.

10.1

There are, bhikkhū, in this Saṅgha of bhikkhū, those who, with the utter destruction of the five lower fetters (orambhāgiyāni saṁyojanāni), are of spontaneous birth (opapātika), destined to attain final Nibbāna there (in the Pure Abodes), never returning from that world —

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā—

10.2

such bhikkhū, bhikkhū, exist in this Saṅgha of bhikkhū.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.

11.1

There are, bhikkhū, in this Saṅgha of bhikkhū, those who, with the utter destruction of the three fetters and the reduction of greed, hatred, and delusion, are Once-returners (Sakadāgāmī), who, after coming back to this world only once, will make an end of suffering —

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti—

11.2

such bhikkhū, bhikkhū, exist in this Saṅgha of bhikkhū.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.

12.1

There are, bhikkhū, in this Saṅgha of bhikkhū, those who, with the utter destruction of the three fetters, are Stream-enterers (Sotāpanna), no longer subject to rebirth in the lower realms, fixed in destiny, heading towards full enlightenment —

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā—

12.2

such bhikkhū, bhikkhū, exist in this Saṅgha of bhikkhū.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.

13.1

There are, bhikkhū, in this Saṅgha of bhikkhū, those who dwell devoted to the practice of cultivating the four establishments of mindfulness (cattāro satipaṭṭhānā) —

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe catunnaṁ satipaṭṭhānānaṁ bhāvanānuyogamanuyuttā viharanti—

13.2

such bhikkhū, bhikkhū, exist in this Saṅgha of bhikkhū.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.

14.1

There are, bhikkhū, in this Saṅgha of bhikkhū, those who dwell devoted to the practice of cultivating the four right efforts (sammappadhānā) …

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe catunnaṁ sammappadhānānaṁ bhāvanānuyogamanuyuttā viharanti …pe…

14.2

… the four bases of psychic power (iddhipādā) …

catunnaṁ iddhipādānaṁ …

14.3

… the five faculties (indriyāni) …

pañcannaṁ indriyānaṁ …

14.4

… the five powers (balāni) …

pañcannaṁ balānaṁ …

14.5

… the seven factors of enlightenment (bojjhaṅgā) …

sattannaṁ bojjhaṅgānaṁ …

14.6

… the noble eightfold path (ariya aṭṭhaṅgika magga) —

ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogamanuyuttā viharanti—

14.7

such bhikkhū, bhikkhū, exist in this Saṅgha of bhikkhū.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.

14.8

There are, bhikkhū, in this Saṅgha of bhikkhū, those who dwell devoted to the practice of cultivating loving-kindness (mettā) …

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti …

14.9

… who dwell devoted to the practice of cultivating compassion (karuṇā) …

karuṇābhāvanānuyogamanuyuttā viharanti …

14.10

… who dwell devoted to the practice of cultivating altruistic joy (muditā) …

muditābhāvanānuyogamanuyuttā viharanti …

14.11

… who dwell devoted to the practice of cultivating equanimity (upekkhā) …

upekkhābhāvanānuyogamanuyuttā viharanti …

14.12

… who dwell devoted to the practice of cultivating the perception of unfruitful or not beneficial (asubha) …

asubhabhāvanānuyogamanuyuttā viharanti …

14.13

who dwell devoted to the practice of cultivating the perception of not getting what one’s desires (aniccasaññā) —

aniccasaññābhāvanānuyogamanuyuttā viharanti—

14.14

such bhikkhū, bhikkhū, exist in this Saṅgha of bhikkhū.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.

14.15

There are, bhikkhū, in this Saṅgha of bhikkhū, those who dwell devoted to the practice of cultivating mindfulness of ānāpāna (ānāpānassati).

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti.

15.1 First Stage of Ānāpānasati markers 15.1 to 22.1

Bhikkhū, when ānāpānasati is developed and cultivated, it yields great fruit and great benefit (including magga phala).

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā.

15.2

When ānāpānasati is developed and cultivated, it fulfills the four satipaṭṭhānas.

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti.

15.3

When the four satipaṭṭhānas are developed and cultivated, they fulfill the seven awakening factors (satta bojjhaṅge).

Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti.

15.4

When the seven awakening factors are developed and cultivated, they fulfill knowledge and liberation.

Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrenti.

16.1

And how, bhikkhū, when ānāpānasati is developed and cultivated, does it yield great fruit and great benefit?

Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?

17.1

Here, bhikkhū, a bhikkhu goes to a forest, or to the root of a tree, or to an empty dwelling. Sitting down cross-legged, keeping the body upright, establishing mindfulness in front.

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

17.2

He, with Sammā Sati (right mindfulness that comes with comprehension of the Four Noble Truths) [sotava = sati + eva], receives or takes in (what is to be understood) [assasati] and with that same Sammā Sati, to “see or grasp it with wisdom” or verify. [passasati]

Pāli	Component	Meaning under this context
So	he	that meditator / noble disciple
Satova	sati + eva	with Sammā Sati — right mindfulness rooted in the comprehension of the Four Noble Truths (not mere attention)
Assasati	assa + sati	he receives (takes in what needs to be understood, i.e., the Dhamma, the nature of kāya, anicca, etc.)
Satova (repeated)	sati + eva	with that same Sammā Sati
Passasati	passa + sati	he verifies / sees with wisdom (gains benefit, penetrates the truth, confirms by direct insight)

So satova assasati satova passasati.

18.1 Kāyānupassanā

Receiving the ‘long’ (teachings), he understands: ‘I can see the broader view’; grasping the ‘long’ (with wisdom), he understands: ‘I can see the broader view’.

[According to the Source “Ānāpānasati Sutta – Complete Overview”, this term is far more than a physical action:

•Action of Receiving: It is derived from assāsa, which means “to receive,” specifically referring to the act of receiving the correct teachings of the Buddha.

•Mental State: The text clarifies that one who is assasanto is an assāsappatto—someone who has reached at least the Sotāpanna Anugāmi stage and has begun to comprehend the anicca nature of sensory contact.

•Relief and Cooling: The term is associated with “solace” or “cooling down” (assāsa), describing the mental relief that comes from correctly receiving and beginning to grasp the Dhamma.]

Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti;

18.2

Receiving the ‘short’ (teachings), he understands: ‘I can see minor or subtle aspects’; grasping the ‘short’ (with wisdom), he understands: ‘I can see the minor subtle aspects within the broad view.’

[Key Interpretations from the Source:

•Rassaṁ (Short): Refers to the “short” or more concise aspects of the Buddha’s teachings.

•Assasanto / Assasāmī: Defined as the act of receiving the true teachings.

•Passasanto / Passasāmī: Defined as grasping or comprehending those teachings with wisdom (passa meaning “to see with wisdom”).

•Pajānāti: Indicates “understanding deeply” or “knowing with wisdom.”]

rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti;

18.3

He trains: ‘I shall receive the teachings while experiencing the whole pañcupādānakkhandha kāya’; he trains: ‘I shall grasp with wisdom while experiencing the whole pañcupādānakkhandha kāya’.

[Technical Definitions from the Source:

•Sabbakāya (Whole Kāya): The article explicitly states that kāya does not refer to the physical body, but to the pañcupādānakkhandha kāya (the “kāya” of the five aggregates of clinging). “Sabba” means “whole” or “all,” referring to how all five components (rūpa, vedanā, saññā, saṅkhāra, viññāṇa) arise.

•Paṭisaṁvedī: This means “experiencing” or “comprehending the arising of” these components.

•Assasissāmī / Passasissāmī: These refer to “receiving” the teachings and “grasping them with wisdom” while maintaining this comprehensive awareness.

•Sikkhati: This means “he trains himself.”]

‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati;

18.4

He trains: ‘I shall receive the teachings while calming kāya saṅkhāra’; he trains: ‘I shall grasp with wisdom while calming kāya saṅkhāra.’

[Technical Definitions from the Source:

•Passambhayaṁ: In this stage of Kāyānupassanā, it refers to the calming or quieting of mental formations.

•Kāya Saṅkhāra: In this context, it refers to the two types of kāya (the ajjhatta kāya and bahiddha kāya) within the purāṇa kamma stage of the pañcupādānakkhandha kāya. It does NOT refer to physical body movements, but to mental formations or saṅkappa.

•Assasissāmī / Passasissāmī: The act of receiving the teachings and grasping them with wisdom.

•Sikkhati: The practitioner "trains himself" to recognize how these saṅkhāras arise due to automatic attachment to sensory perceptions (kāma saññā).]

‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.

19.1 Vedanānupassanā

He trains: ‘I shall receive the teachings while experiencing pīti (joy)’; he trains: ‘I shall grasp with wisdom while experiencing pīti (joy).’

[Contextual Meanings:

•Pītipaṭisaṁvedī: Experiencing or being fully aware of pīti (joy/rapture) that arises as one progresses in the teachings.

•Assasissāmī / Passasissāmī: The act of receiving the true teachings and grasping them with wisdom.

•Sikkhati: The practitioner “trains himself” to maintain this awareness while processing the Dhamma.]

‘Pītipaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṁvedī passasissāmī’ti sikkhati;

19.2

He trains: ‘I shall receive the teachings while experiencing sukha (pleasure)’; he trains: ‘I shall grasp with wisdom while experiencing sukha (pleasure).’

[Key Interpretations from the Source:

•Sukhapaṭisaṁvedī: Experiencing or being fully aware of sukha (pleasure/happiness) that arises as the mind cools down through the teachings.

•Assasissāmī / Passasissāmī: The process of receiving the true teachings and grasping them with wisdom.

•Sikkhati: The practitioner “trains himself” in this contemplation.]

‘sukhapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṁvedī passasissāmī’ti sikkhati;

19.3

He trains: ‘I shall receive the teachings while experiencing citta saṅkhāra (mental formations)’; he trains: ‘I shall grasp with wisdom while experiencing citta saṅkhāra (mental formations).’

[Key Interpretations from the Source:

•Cittasaṅkhārapaṭisaṁvedī: Experiencing or being fully aware of citta saṅkhāra (mental formations/precursors to thoughts) as they arise.

•Assasissāmī / Passasissāmī: The act of receiving the true teachings and grasping them with wisdom.

•Sikkhati: This indicates the practitioner “trains himself” in this specific contemplation.]

‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati;

19.4

He trains: ‘I shall receive the teachings while calming mental formations (citta saṅkhāra)’; he trains: ‘I shall grasp with wisdom while calming mental formations (citta saṅkhāra).’

[Technical Context from the Source:

•Passambhayaṁ: In this stage of Vedanānupassanā, it refers to the calming or quieting of mental formations.

•Citta Saṅkhāra: These are the mental formations (primarily saññā and vedanā) that precede and shape our thoughts.

•Assasissāmī / Passasissāmī: The act of receiving the true teachings and grasping them with wisdom.

•Sikkhati: The practitioner “trains himself” to process the Dhamma while simultaneously calming the underlying mental activities.]

‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.

20.1 Cittānupassanā

He trains: ‘I shall receive the teachings while experiencing the mind’; he trains: ‘I shall grasp (with wisdom) while experiencing the mind’;

[Technical Definitions from the Source:

•Paṭisaṁvedī: This means “experiencing” or “comprehending the arising of” these components.

•Assasissāmī / Passasissāmī: The act of receiving the true teachings and grasping them with wisdom.

•Sikkhati: The practitioner “trains himself” in these mental states to reach the Satipaṭṭhāna Bhūmi.]

‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṁvedī passasissāmī’ti sikkhati;

20.2

He trains: ‘I shall receive while gladdening the mind’; he trains: ‘I shall grasp while gladdening the mind’;

[Technical Definitions from the Source:

•Assasissāmī / Passasissāmī: The act of receiving the true teachings and grasping them with wisdom.

•Abhippamodayaṁ: Gladdening or bringing great joy to the mind as it is freed from defilements.

•Sikkhati: The practitioner “trains himself” in these mental states to reach the Satipaṭṭhāna Bhūmi.]

‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati, ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati;

20.3

He trains: ‘I shall receive while concentrating the mind’; he trains: ‘I shall grasp while concentrating the mind’;

[Technical Definitions from the Source:

•Assasissāmī / Passasissāmī: The act of receiving the true teachings and grasping them with wisdom.

•Samādahaṁ: Concentrating or composing the mind.

•Sikkhati: The practitioner “trains himself” in these mental states to reach the Satipaṭṭhāna Bhūmi.]

‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati;

20.4

He trains: ‘I shall receive while liberating the mind’; he trains: ‘I shall grasp while liberating the mind.’

[Technical Definitions from the Source:

•Assasissāmī / Passasissāmī: The act of receiving the true teachings and grasping them with wisdom.

•Vimocayaṁ: Liberating the mind from hindrances and attachments.

•Sikkhati: The practitioner “trains himself” in these mental states to reach the Satipaṭṭhāna Bhūmi.]

‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati.

21.1 Dhammānupassanā

He trains: ‘I shall receive the teachings while contemplating anicca (not getting what one’s desire)’; he trains: ‘I shall grasp (with wisdom) while contemplating anicca’;

[Technical Context from the Source:

•Aniccānupassī: Contemplating the “anicca nature” of the world or the pañcupādānakkhandha kāya, which is required to reach and progress beyond the Sotāpanna stage.

•Assasissāmī / Passasissāmī: The act of receiving the true teachings and grasping them with wisdom.]

‘Aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati;

21.2

He trains: ‘I shall receive while contemplating fading away (virāga)’; he trains: ‘I shall grasp while contemplating fading away (virāga)’;

[Technical Context from the Source:

•Virāga/Nirodha/Paṭinissagga: These terms describe the progressive detachment and letting go of the world as one cultivates the seven awakening factors (Satta Bojjhaṅga).

•Assasissāmī / Passasissāmī: The act of receiving the true teachings and grasping them with wisdom.]

‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati;

21.3

He trains: ‘I shall receive while contemplating cessation (nirodha)’; he trains: ‘I shall grasp while contemplating cessation (nirodha)’;

[Technical Context from the Source:

•Virāga/Nirodha/Paṭinissagga: These terms describe the progressive detachment and letting go of the world as one cultivates the seven awakening factors (Satta Bojjhaṅga).

•Assasissāmī / Passasissāmī: The act of receiving the true teachings and grasping them with wisdom.]

‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati;

21.4

He trains: ‘I shall receive while contemplating relinquishment (paṭinissagga)’; he trains: ‘I shall grasp while contemplating relinquishment (paṭinissagga).’

[Technical Context from the Source:

•Virāga/Nirodha/Paṭinissagga: These terms describe the progressive detachment and letting go of the world as one cultivates the seven awakening factors (Satta Bojjhaṅga).

•Assasissāmī / Passasissāmī: The act of receiving the true teachings and grasping them with wisdom.]

‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

22.1

Bhikkhus, in this way, Ānāpānasati (mindfulness of receiving and grasping the teachings), when developed and cultivated, is of great fruit and great benefit.

[Technical Context from the Source:

•Mahapphalā / Mahānisaṁsā: “Great fruit and great benefit,” referring to the fulfillment of the four Satipaṭṭhāna, the seven awakening factors, and ultimately knowledge and freedom (Vijjāvimutti).]

Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā.

23.1 Second Stage of Ānāpānasati markers 23.1 to 28.1

Bhikkhū, how is Ānāpānasati (the mindfulness of receiving and grasping the teachings) developed and cultivated so that it fulfills the four Satipaṭṭhāna?

Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti?

24.1 Kāye Kāyānupassanā

Whenever a bhikkhu understands deeply while receiving the teachings, ‘I receive the long (teachings)’; or understands deeply while grasping with wisdom, ‘I grasp the long’;

Yasmiṁ samaye, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti;

24.2

or understands deeply while receiving, ‘I receive the short’; or understands deeply while grasping with wisdom, ‘I grasp the short’;

rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti;

24.3

he trains himself: ‘I shall receive the teachings while experiencing (paṭisaṁvedī) the whole pañcupādānakkhandha kāya’ (sabbakāya); he trains: ‘I shall grasp with wisdom while experiencing the whole pañcupādānakkhandha kāya’;

‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati;

24.4

he trains: ‘I shall receive while seeing both types (passambhaya) of kāya saṅkhāra (the ajjhatta and bahiddha kāyas)’; he trains: ‘I shall grasp while seeing both types (passambhaya) of kāya saṅkhāra’ (in the ‘purāṇa kamma’ and ‘nava kamma’ stages);

[Technical Definitions from the Source:

•Passambhayaṁ: The article interprets this as “passam ubhayaṁ”, meaning “seeing both” or “seeing two types.”]

‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati;

24.5

at such a time, bhikkhū, the bhikkhu dwells observing the kāya within the kāya (the purāṇa kamma stage), ardent, clearly comprehending, and mindful, having removed covetousness (abhijjhā) and displeasures (domanassa) from the mind.

[Technical Clarification from the Source:

•Kāye Kāyānupassī: This refers to observing the kāya (pañcupādānakkhandha kāya) within the kāya, specifically understood in this context as the purāṇa kamma stage or the interaction between the internal (ajjhatta) and external (bahiddha) kāyas.

•Ātāpī Sampajāno Satimā: These qualities—ardency, clear comprehension, and mindfulness—are the essential mental factors required to maintain oneself in the Satipaṭṭhāna Bhūmi.

•Vineyya Loke Abhijjhādomanassaṁ: This describes the prerequisite state of having removed covetousness (abhijjhā) and displeasures (domanassa) toward the “world” (the loka of sensory experience). The source emphasizes that once these defilements are removed, the practitioner can enter and remain in the state of established mindfulness at will.]

kāye kāyānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

24.6

Bhikkhū, I say that this ‘receiving and grasping’ (assāsapassāsā) is a certain kāya among the kāyas (the purāṇa kamma stage within the pañcupādānakkhandha kāya).

[Technical Clarification from the Source:

•Kāyesu kāyaññatarāhaṁ: The Buddha explains that “receiving and grasping” (assāsa-passāsa) refers to understanding the ajjhatta (internal) and bahiddha (external) kāyas within the purāṇa kamma stage.]

Kāyesu kāyaññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsā.

24.7

Therefore, at such a time, the bhikkhu dwells observing the kāya within the kāya, ardent, clearly comprehending, and mindful, having removed covetousness and displeasures from the mind.

Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

25.1 Vedanāsu Vedanānupassanā

Whenever a bhikkhu trains: ‘I shall receive the teachings while experiencing pīti (joy)’; ‘I shall grasp (with wisdom) while experiencing pīti (joy)’;

Yasmiṁ samaye, bhikkhave, bhikkhu ‘pītipaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṁvedī passasissāmī’ti sikkhati;

25.2

‘I shall receive while experiencing sukha (pleasure)’; ‘I shall grasp while experiencing sukha (pleasure)’;

‘sukhapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṁvedī passasissāmī’ti sikkhati;

25.3

‘I shall receive while experiencing citta saṅkhāra (mental formations)’; ‘I shall grasp while experiencing citta saṅkhāra’ (that arise in the ‘bahiddha viññāṇa’ stage);

‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati;

25.4

‘I shall receive while seeing both citta saṅkhāra’ (in the bahiddha and ajjhatta stages); ‘I shall grasp while seeing both citta saṅkhāra’ (in the bahiddha and ajjhatta stages).

[Technical Definitions from the Source:

•Passambhayaṁ: The article interprets this as “passam ubhayaṁ”, meaning “seeing both” or “seeing two types.”]

‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati;

25.5

At such a time, bhikkhū, the bhikkhu dwells observing feelings within feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasures from the mind.

vedanāsu vedanānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

25.6

Bhikkhū, I say the comprehension of this ‘vedanā within the ajjhatta/bahiddha stage’ (Vedanāsu vedanāññatarāhaṁ) as the ‘thorough comprehension’ (sādhukaṁ manasikāraṁ) of the ‘receiving and grasping’ (assāsapassāsānaṁ).

[Technical Context from the Source:

•Assāsapassāsānaṁ: In the context of feelings, the Buddha identifies the act of receiving and grasping the teachings as a specific type of feeling (mental experience) that allows for the removal of defilements.]

Vedanāsu vedanāññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ.

25.7

Therefore, at such a time, the bhikkhu dwells observing feelings within feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasures from the mind.

Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

26.1 Citte Cittānupassanā

Whenever a bhikkhu trains: ‘I shall receive while experiencing the mind’; ‘I shall grasp while experiencing the mind’;

Yasmiṁ samaye, bhikkhave, bhikkhu ‘cittapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṁvedī passasissāmī’ti sikkhati;

26.2

‘I shall receive while gladdening the mind’; ‘I shall grasp while gladdening the mind’;

‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati, ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati;

26.3

‘I shall receive while concentrating the mind’; ‘I shall grasp while concentrating the mind’;

‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati;

26.4

‘I shall receive while liberating the mind’; ‘I shall grasp while liberating the mind.’

‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati;

26.5

At such a time, bhikkhū, the bhikkhu dwells observing the mind within the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasures from the mind.

citte cittānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

26.6

Bhikkhū, I say that the cultivation of ānāpānasati is not for one who lacks sati (muṭṭhassatissa) and lacks clear comprehension (asampajānassa). [That means anyone who is not in the Satipaṭṭhāna Bhumi has muṭṭhassati. Samma Sati is present only in the Satipaṭṭhāna Bhūmi.]

[Technical Context from the Source:

•Muṭṭhassatissa: The text defines this as someone without sati, specifically a puthujjana. It notes that cultivation of the second stage of Ānāpānasati is not possible for those who have not yet reached the Sotāpanna Anugāmi level.] Comment: One cannot cultivate Satipaṭṭhāna until one has been in the Satipaṭṭhāna Bhūmi at least once before. A Sotāpanna Anugāmi does so at the moment of attaining the Sotāpanna phala. Thus, only a Sotāpanna or above can enter the Satipaṭṭhāna Bhūmi.

Nāhaṁ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṁ vadāmi.

26.7

Therefore, at such a time, the bhikkhu, who possesses sati at least at the level of a Sotāpanna (not even Sotāpanna Anugāmi), dwells observing the mind within the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasures from the mind.

[In other words, Third Stage of Ānāpānasati can be cultivated only by a Sotāpanna or above.]

Tasmātiha, bhikkhave, citte cittānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

27.1 Dhamme Dhammānupassanā

Whenever a bhikkhu trains: ‘I shall receive the teachings while contemplating that nothing can be maintained to our satisfaction (aniccānupassī)’; he trains: ‘I shall grasp (with wisdom) while contemplating that nothing can be maintained to our satisfaction.’

Yasmiṁ samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati;

27.2

He trains: ‘I shall receive while contemplating fading away (virāga)’; he trains: ‘I shall grasp while contemplating fading away (virāga).’

‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati;

27.3

He trains: ‘I shall receive while contemplating cessation (nirodha)’; he trains: ‘I shall grasp while contemplating cessation(nirodha).’

‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati;

27.4

He trains: ‘I shall receive while contemplating relinquishment (paṭinissagga)’; he trains: ‘I shall grasp while contemplating relinquishment (paṭinissagga).’

‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati;

27.5

At such a time, bhikkhū, the bhikkhu dwells observing dhamma within dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasures (abhijjhā and domanassa) from the mind.

dhammesu dhammānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

27.6

Having seen with wisdom the removal of those covetousness and displeasures, he becomes one who looks on with thorough equanimity.

So yaṁ taṁ abhijjhādomanassānaṁ pahānaṁ taṁ paññāya disvā sādhukaṁ ajjhupekkhitā hoti.

27.7

Therefore, at such a time, the bhikkhu dwells observing dhamma within dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasures from the mind.

Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

28.1

Bhikkhus, in this way, Ānāpānasati (the mindfulness of receiving and grasping the teachings), when developed and cultivated, fulfills the four Satipaṭṭhāna.

Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti.

29.1 Third Stage of Ānāpānasati markers 29.1 to 43.1

Bhikkhū, how are the four Satipaṭṭhāna, when developed and cultivated, fulfilling the seven awakening factors (Satta Bojjhaṅga)?

Kathaṁ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti?

30.1

Whenever a bhikkhu dwells observing the kāya within the kāya (the purāṇa kamma stage), ardent, clearly comprehending, and mindful, having removed covetousness and displeasures from the mind—at that time, his mindfulness is established and unconfused.

[Technical Context from the Source:

•Established Mindfulness (upaṭṭhitā sati): The text notes that one is “with sati” (free of kāma saññā) specifically when they have entered the Satipaṭṭhāna Bhūmi.]

Yasmiṁ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā.

30.2

At such a time, the Sati Sabbojjhaṅga (the first awakening factor) is initiated for that bhikkhu. With Sati Sabbojjhaṅga, he can now fulfill the other six factors of Satta Bojjhaṅga to attain higher magga phala.

(This is where one can truly engage in Vipassanā or cultivating Satta Bojjhaṅga leading to higher magga phala of Sakadāgāmi, etc., with Sammā Sati. )

Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

31.1

Dwelling thus with mindfulness, he investigates, examines, and scrutinizes those Dhamma concepts (such as Paṭicca Samuppāda and Tilakkhaṇa) with wisdom.

So tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati.

31.2

Whenever a bhikkhu investigates and scrutinizes those Dhamma concepts with wisdom, the Dhammavicaya Sabbojjhaṅga (the second awakening factor) is initiated. He develops the Dhammavicaya Sabbojjhaṅga, and it goes to its fulfillment through cultivation.

[Technical Context from the Source:

•Dhammavicaya: This is the investigation of Dhamma concepts, which can only be done effectively once the mind is in the Satipaṭṭhāna Bhūmi, free from the influence of sensory perceptions (kāma saññā).]

Yasmiṁ samaye, bhikkhave, bhikkhu tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

32.1

For one who investigates and scrutinizes those Dhamma concepts with wisdom, unflagging effort is initiated.

Tassa taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ.

32.2

Whenever unflagging effort is initiated for a bhikkhu investigating those Dhamma concepts with wisdom, the Vīriya Sabbojjhaṅga (the third awakening factor) is initiated. He develops the Vīriya Sabbojjhaṅga, and it goes to its fulfillment through cultivation.

Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

33.1

For one with unflagging effort, nirāmisa pīti (spiritual joy not based on sensory pleasure) arises.

[Technical Context from the Source:

•Nirāmisā Pīti: The article identifies this as joy that is “not of the flesh,” arising specifically from being free of kāma saññā (sensory perceptions) while investigating the Dhamma.]

Āraddhavīriyassa uppajjati pīti nirāmisā.

33.2

Whenever spiritual joy arises for a bhikkhu with unflagging effort, the Pītisambojjhaṅga (the fourth awakening factor) is initiated. He develops the Pītisambojjhaṅga, and it goes to its fulfillment through cultivation.

Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

34.1

For one with a joyful mind, both the kāya (the pañcupādānakkhandha kāya) and the mind become tranquil.

[Technical Context from the Source:

•Kāyopi Passambhati: This refers to the calming of the pañcupādānakkhandha kāya—the mental-physical complex associated with clinging—rather than just the physical body.]

Pītimanassa kāyopi passambhati, cittampi passambhati.

34.2

Whenever both the kāya and the mind become tranquil for a bhikkhu with a joyful mind, the Passaddhisambojjhaṅga (the fifth awakening factor) is initiated. He develops the Passaddhisambojjhaṅga, and it goes to its fulfillment through cultivation.

Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

35.1

For one with a tranquil kāya and happiness, the mind becomes concentrated.

Passaddhakāyassa sukhino cittaṁ samādhiyati.

35.2

Whenever the mind becomes concentrated for a bhikkhu with a tranquil kāya and happiness, the Samādhisambojjhaṅga (the sixth awakening factor) is initiated. He develops the Samādhisambojjhaṅga, and it goes to its fulfillment through cultivation.

Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

36.1

He becomes one who looks upon that concentrated mind with thorough equanimity.

[Technical Context from the Source:

•Ajjhupekkhitā: ajjhu + upekkhā means “the mind reaches the true upekkhā state,” i.e., the upekkhā sabbojaṅga is cultivated.]

So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti.

36.2

Whenever a bhikkhu looks upon that concentrated mind with thorough equanimity, the Upekkhāsambojjhaṅga (the seventh awakening factor) is initiated. He develops the Upekkhāsambojjhaṅga, and it goes to its fulfillment through cultivation.

Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

37.1

Whenever a bhikkhu dwells observing feelings within feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasures from the mind—at that time, his mindfulness is established and unconfused.

Yasmiṁ samaye, bhikkhave, bhikkhu vedanāsu …pe…

38.1

or the mind within the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasures from the mind—at that time, his mindfulness is established and unconfused.

citte …

38.2

or dhamma within dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasures from the mind—at that time, his mindfulness is established and unconfused.

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā.

38.3

At such a time, the Satisambojjhaṅga is initiated for that bhikkhu. He develops it, and it goes to its fulfillment.

Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.

38.4

Dwelling thus with mindfulness, he investigates, examines, and scrutinizes those Dhamma concepts (such as Paṭicca Samuppāda and Tilakkhaṇa) with wisdom.

[Technical Context from the Source:

•Taṁ dhammaṁ: The article specifies that this refers to investigating specific Dhamma concepts like the Tilakkhaṇa (the three marks of existence, including anicca) and Paṭicca Samuppāda (Dependent Origination).]

So tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati.

38.5

Whenever a bhikkhu investigates, examines, and scrutinizes those Dhamma concepts with wisdom, the Dhammavicayasambojjhaṅgo (the awakening factor of investigation of dhammas) is initiated for that bhikkhu; he develops the Dhammavicayasambojjhaṅgo, and it goes to its fulfillment through cultivation.

[Technical Context from the Source:

•Tathāsato: This describes dwelling with the “established and unconfused mindfulness” that is only possible when one has entered the Satipaṭṭhāna Bhūmi.

•Dhammavicaya: The text emphasizes that this investigation with wisdom is what leads to the subsequent initiation of effort (vīriya) and spiritual joy (nirāmisa pīti).]

38.6

For one who investigates, examines, and scrutinizes those Dhamma concepts with wisdom, unflagging effort is initiated.

Tassa taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ.

38.7

Whenever unflagging effort is initiated for a bhikkhu investigating those Dhamma concepts with wisdom, the Vīriyasambojjhaṅga (awakening factor of effort) is initiated; he develops it, and it goes to its fulfillment through cultivation.

38.8

For one with unflagging effort, nirāmisa pīti (spiritual joy) arises.

Āraddhavīriyassa uppajjati pīti nirāmisā.

38.9

Whenever spiritual joy arises for a bhikkhu with unflagging effort, the Pītisambojjhaṅga (awakening factor of joy) is initiated; he develops it, and it goes to its fulfillment through cultivation.

38.10

For one with a joyful mind, both the kāya (the pañcupādānakkhandha kāya) and the mind become tranquil.

Pītimanassa kāyopi passambhati, cittampi passambhati.

38.11

Whenever both the kāya and the mind become tranquil for a bhikkhu with a joyful mind, the Passaddhisambojjhaṅga (awakening factor of tranquility) is initiated; he develops it, and it goes to its fulfillment through cultivation.

38.12

For one with a tranquil kāya and happiness, the mind becomes concentrated.

Passaddhakāyassa sukhino cittaṁ samādhiyati.

38.13

Whenever the mind becomes concentrated for a bhikkhu with a tranquil kāya and happiness, the Samādhisambojjhaṅga (awakening factor of concentration) is initiated; he develops it, and it goes to its fulfillment through cultivation.

39.1

He becomes one who looks upon that concentrated mind with thorough equanimity.

So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti.

39.2

Whenever a bhikkhu looks upon that concentrated mind with thorough equanimity, the Upekkhāsambojjhaṅga (awakening factor of equanimity) is initiated; he develops it, and it goes to its fulfillment through cultivation.

40.1

Bhikkhū, in this way, the four Satipaṭṭhāna, when developed and cultivated, fulfill the seven awakening factors (Satta Bojjhaṅga).

Evaṁ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṁ bahulīkatā satta sambojjhaṅge paripūrenti.

41.1

Bhikkhū, how are the seven awakening factors, when developed and cultivated, fulfilling Vijjāvimutti (Knowledge and Freedom)?

[Technical Context from the Source:

•Vijjāvimutti: This is the ultimate goal—the fulfillment of clear knowledge and liberation.]

Kathaṁ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti?

42.1

Here, bhikkhū, a bhikkhu develops the Satisambojjhaṅga (awakening factor of mindfulness) which is based on seclusion (viveka), based on fading away (virāga), based on cessation (nirodha), and results in relinquishment (vossaggapariṇāmiṁ).

[Technical Context from the Source:

•Viveka / Virāga / Nirodha: These terms describe the progressive detachment from the world of sensory perceptions and the five aggregates of clinging.

•Vossaggapariṇāmiṁ: This refers to the practice “maturing in relinquishment,” where the mind completely lets go of the world as a result of cultivating the awakening factors while in the Satipaṭṭhāna Bhūmi.

•Structure of the Sutta: The article summarizes that Ānāpānasati consists of three stages:

1.Reaching the Satipaṭṭhāna Bhūmi (Stage 1).

2.Living in the Satipaṭṭhāna Bhūmi at will (Stage 2).

3.Cultivating the Satta Bojjhaṅga within that state to reach Vijjāvimutti (Stage 3).]

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

42.2

He develops the Dhammavicayasambojjhaṅga (investigation of dhammas) which is based on seclusion (viveka), based on fading away (virāga), based on cessation (nirodha), and results in relinquishment (vossaggapariṇāmiṁ).

Dhammavicayasambojjhaṅgaṁ bhāveti …pe…

42.3

the Vīriyasambojjhaṅga (effort) which is based on seclusion (viveka), based on fading away (virāga), based on cessation (nirodha), and results in relinquishment (vossaggapariṇāmiṁ).

vīriyasambojjhaṅgaṁ bhāveti …

42.4

the Pītisambojjhaṅga (joy) which is based on seclusion (viveka), based on fading away (virāga), based on cessation (nirodha), and results in relinquishment (vossaggapariṇāmiṁ).

pītisambojjhaṅgaṁ bhāveti …

42.5

the Passaddhisambojjhaṅga (tranquility) which is based on seclusion (viveka), based on fading away (virāga), based on cessation (nirodha), and results in relinquishment (vossaggapariṇāmiṁ).

passaddhisambojjhaṅgaṁ bhāveti …

42.6

the Samādhisambojjhaṅga (concentration) which is based on seclusion (viveka), based on fading away (virāga), based on cessation (nirodha), and results in relinquishment (vossaggapariṇāmiṁ).

samādhisambojjhaṅgaṁ bhāveti …

42.7

...he develops the Upekkhāsambojjhaṅga (awakening factor of equanimity) which is based on seclusion, based on fading away, based on cessation, and results in relinquishment.

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

43.1

Bhikkhū, in this way, the seven awakening factors, when developed and cultivated, fulfill Vijjāvimutti.

Evaṁ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.

43.2

That is what the Blessed One said.

Idamavoca bhagavā.

43.3

Those bhikkhū were satisfied and delighted in the Blessed One’s words.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

43.4

The Ānāpānasati Sutta, the eighth [in the series], is concluded.

Ānāpānassatisuttaṁ niṭṭhitaṁ aṭṭhamaṁ.