Majjhima Nikaya


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Majjhima Nikāya
III. Upari Paṇṇāsa
2. Anupada Vagga

Sutta 118

Ānāpāna-Sati Sutta

Recollecting Aspiration

The
Inspiring Expiring
Mind

Or

The Satisfaction of
Breathing In and Out

Translated from the Pali by
Michael Olds

 


 

[1][chlm][pts][than][ntbb][upal] I HEAR TELL:

Once upon a time Bhaggava
Savatthi-town, East-park, Migara's-Mother's Palace
come-a revisiting with many highly recognized ...
highly recognized Elders
together with their Students ...

[2]... and there was The Ancient Sariputta and
The Ancient Maha-Moggallana and
The Ancient Maha-Kassapa and
The Ancient Maha-Kaccayana and
The Ancient Maha Kotthita and
The Ancient Maha-Kappinena and
The Ancient Maha-Cundena and
The Ancient Anuruddha and
The Ancient Revata and
The Ancient Ananda ...

[3]... and, additionally, there were other highly recognized Elders
together with their Students.

[4.] Now at this time Elder beggars were instructing and exhorting new beggars ...

[5.] Such-a one of the Elder beggars would be instructing and exhorting ten beggars
Such-a one of the Elder beggars would be instructing and exhorting twenty beggars
Such-a one of the Elder beggars would be instructing and exhorting thirty beggars
Such-a one of the Elder beggars would be instructing and exhorting forty beggars ...[1]

[6]... and the new beggars instructed and exhorted by Elder beggars came to know excellent and remarkable progress.

[7.] Now at this time, it being the Preparation[2], the fifteenth the Invitation full-moon night, Bhaggava was seated outdoors with the brotherhood of beggars gathered round.

[8.] Then Bhaggava, being silent, looking over the brotherhood of beggars being silent, said to the beggars:

'I am pleased, beggars,
with this path's course,
I am pleased in heart, beggars,
with this path's course.

Wherefore, beggars,
put forth an extra measure of energy
to get the ungotten
acquire the unacquired
realize the unrealized
... for myself,
for the fourth month
I will remain here in Savatthi-town for Komudim.'

 


 

[9.] Then the beggars of the countryside heard:

'I hear Bhaggava will remain for the fourth month, in Savathi-town 'til Komudim!'

And the beggars of the countryside set out for Savatthi to see the Bhaggava.

[10.] And so the Elder beggars put forth an extra measure of exhortation and instruction for these new beggars.

[11.] Such-a one of the Elder beggars would be instructing and exhorting ten beggars
Such-a one of the Elder beggars would be instructing and exhorting twenty beggars
Such-a one of the Elder beggars would be instructing and exhorting thirty beggars
Such-a one of the Elder beggars would be instructing and exhorting forty beggars ...

[12]... and these new beggars instructed and exhorted by Elder beggars came to know excellent and remarkable progress.

 


 

[13.] Now at this time, it being the fifteenth, the full-moon night of the fourth month, Komudim, Bhaggava was seated outdoors with the brotherhood of beggars gathered round.

[14.] Then Bhaggava, being silent, looking over the brotherhood of beggars being silent, said to the beggars:

'No lip-flapping![3] beggars,
this gathering is without lipflappers!

Beggars, this gathering is pure
set on the essence.

Such is the nature, beggars
of this brotherhood of beggars
such is the nature beggars,
of this gathering.

Of such a nature is this gathering,
that for offerings,
for having as a guest,
for gift-giving,
for closed-palm-salutation
it is an unsurpassable meritorious-opportunity for the world.

Such is the nature, beggars
of this brotherhood of beggars
such is the nature, beggars
of this gathering.

Of such a nature is this gathering,
that a small gift becomes great,
a great gift becomes greater.

Such is the nature, beggars
of this brotherhood of beggars
such is the nature, beggars
of this gathering.

Of such a nature is this gathering,
that it is difficult to gain the sight of such in the world.

Such is the nature, beggars
of this brotherhood of beggars
such is the nature, beggars
of this gathering.

Of such a nature is this gathering,
that it is enough to travel many-a-mile
with just a lunch bag
to see it.

Such is the nature, beggars
of this brotherhood of beggars
such is the nature, beggars
of this gathering.

 


 

[15.] There are, beggars,
beggars here in this brotherhood of beggars
arahants,
who have left behind the corruptions,
who have lived the life,
done duty's doing,
laid down the load,
thoroughly destroyed the yokes to rebirth,
who have attained for themselves
freedom through the highest knowledge.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
who have thoroughly destroyed
the five yokes to downbound rebirth,
who will spontaneously reappear
in a world[4] where they are of a nature not to return
and who will attain final nibbana there.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
who have thoroughly destroyed
the three yokes to rebirth,
who by the thinning-out of lust, anger and stupidity,
are one-more-time-returners,
once more to return to this world,
here to make an end of pain.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
who have thoroughly destroyed
the three yokes to rebirth,
earstream winners,
of a nature to attain no lower state
bound up bound up in self-awakening.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.[5]

 


 

[16.] There are, beggars,
beggars here in this brotherhood of beggars
that live developing the four settings-up of Memory
as their yoga practice[6]

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing the four high ways of walking the walk[7]
as their yoga practice.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing the four power paths
as their yoga practice.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing the five forces
as their yoga practice.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing the five enablers
as their yoga practice.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing the seven dimensions of awakening
as their yoga practice.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing the aristocratic eight dimensional way
as their yoga practice.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

 


 

[17.] There are, beggars,
beggars here in this brotherhood of beggars
that live developing friendly vibrations.[8]

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing sympathetic vibrations
as their yoga practice.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing empathetic vibrations
as their yoga practice.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing objective detachment
as their yoga practice.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing 'the foul'[9]
as their yoga practice.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

There are, beggars,
beggars here in this brotherhood of beggars
that live developing the perception of inconsistency[10]
as their yoga practice.

Even such is the nature, beggars
of beggars here
in this brotherhood of beggars.

 


 

[18.] There are, beggars,
beggars here in this brotherhood of beggars
that live developing recollecting aspiration[11]
as their yoga practice.

Recollecting aspiration, beggars
developed and made much of,
is of great fruit,
great benefit.

Recollecting aspiration beggars,
developed and made much of,
completely perfects the four settings-up of memory;
the four settings-up of memory,
developed and made much of,
completely perfects the seven dimensions of awakening;
the seven dimensions of awakening,
developed and made much of,
completely perfects freedom through vision.[12]

 


 

[19.] And how, beggars is recollecting aspiration developed?

How made much of?

How of great fruit of great benefit?

Here beggars, a beggar goes to the forest,
goes to the root of some tree,
goes to some empty place,
sits down cross-legged,
with body controlled and erect,
intentionally bringing presence of mind
to the area of the face[13] he recollects inspiration; recollects aspiration.

With a deep inspiration thinks[14]:
'My inpiration was deep',
and thus makes himself consciously aware;
with a deep expiration thinks:
'My expiration was deep',
and thus makes himself consciously aware;

with a shallow inspiration thinks:
'My inspiration was shallow',
and thus makes himself consciously aware;
with a shallow expiration thinks:
'My expiration was shallow',
and thus makes himself consciously aware;

trains himself thinking:
'I will inspire experiencing all the body';
trains himself thinking:
'I will expire experiencing all the body'[15];

trains himself thinking:
'Calming down the own-made body I will inspire';
trains himself thinking:
'Calming down the own-made body I will expire';

trains himself thinking:
'Experiencing enthusiasm I will inspire';
trains himself thinking:
'Experiencing enthusiasm I will expire';

trains himself thinking:
'Experiencing pleasure I will inspire';
trains himself thinking:
'Experiencing pleasure I will expire';

trains himself thinking:
'Experiencing the own-made[16] heart[17]
I will inspire';
trains himself thinking:
'Experiencing the own-made heart I will expire';

trains himself thinking:
'Calming down the own-made heart I will inspire';
trains himself thinking:
'Calming down the own-made heart I will expire';

trains himself thinking:
'Experiencing the heart I will inspire';
trains himself thinking:
'Experiencing the heart I will expire';

trains himself thinking:
'Overjoyed at heart I will inspire';
trains himself thinking:
'Overjoyed at heart I will expire';

trains himself thinking:
'Elevated[18] in heart I will inspire';
trains himself thinking:
'Elevated in heart I will expire';

trains himself thinking:
'Released in heart I will inspire';
trains himself thinking:
'Released in heart I will expire';

trains himself thinking:
'Observing inconsistency I will inspire';
trains himself thinking:
'Observing inconsistency I will expire';

trains himself thinking:
'Observing dispassion[19] I will inspire';
trains himself thinking:
'Observing dispassion I will expire';

trains himself thinking:
'Observing ending I will inspire';
trains himself thinking:
'Observing ending I will expire';

trains himself thinking:
'Observing letting go I will inspire';
trains himself thinking:
'Observing letting go I will expire';

It is thus, beggars, that recollecting aspiration is developed,
made much of,
is of great fruit,
of great benefit.

 


 

[20.] And how, beggars,
is recollecting aspiration developed,
how made much of,
such as to completely perfect the four settings-up of Memory?

 

At such time, beggars, as a beggar,
with a deep inspiration thinks:
'My inpiration was deep',
and thus makes himself consciously aware;
with a deep expiration thinks:
'My expiration was deep',
and thus makes himself consciously aware;
with a shallow inspiration thinks:
'My inspiration was shallow',
and thus makes himself consciously aware;
with a shallow expiration thinks:
'My expiration was shallow',
and thus makes himself consciously aware;
trains himself thinking:
'I will inspire experiencing all the body';
trains himself thinking:
'I will expire experiencing all the body';
trains himself thinking:
'Calming down the own-made body I will inspire';
trains himself thinking:
'Calming down the own-made body I will expire';
at such a time, beggars, a beggar is living in a body observing body[20],
ardent,
having set up memory,
comprehending,
having put away worldly aspirations and exasperations.

 

[21.] 'Of body'[21], beggars, is aspiration;
this is one way of speaking about body,
say I.

Wherefore, in this case a beggar is a beggar
living in a body observing body,
ardent,[22]
having set up memory,
comprehending,
having put away worldly aspirations and exasperations.

 

[22.] At such time, beggars,
as a beggar, trains himself thinking:
'Calming down the own-made body I will inspire';
trains himself thinking:
'Calming down the own-made body I will expire';
trains himself thinking:
'Experiencing enthusiasm I will inspire';
trains himself thinking:
'Experiencing enthusiasm I will expire';
trains himself thinking:
'Experiencing pleasure I will inspire';
trains himself thinking:
'Experiencing pleasure I will expire';
trains himself thinking:
'Experiencing the own-made heart I will inspire';
trains himself thinking:
'Experiencing the own-made heart I will expire';
trains himself thinking:
'Calming down the own-made heart I will inspire';
trains himself thinking:
'Calming down the own-made heart I will expire';
at such a time, beggars,
a beggar is living in sensation observing sensation,
ardent,
having set up memory,
comprehending,
having put away worldly aspirations and exasperations.

 

[23.] 'Of sensation', beggars, is aspiration;
this is one way of speaking about
thoroughly tracing sensation back to it's origins,
say I.

Wherefore, here a beggar
is a beggar living in sensation observing sensation,
ardent,
having set up memory,
comprehending,
having put away worldly aspirations and exasperations.

 

[24.] At such time, beggars, as a beggar trains himself thinking:
'Experiencing the heart I will inspire';
trains himself thinking:
'Experiencing the heart I will expire';
trains himself thinking:
'Overjoyed at heart I will inspire';
trains himself thinking:
'Overjoyed at heart I will expire';
trains himself thinking:
'Elevated in heart I will inspire';
trains himself thinking:
'Elevated in heart I will expire';
trains himself thinking:
'Released in heart I will inspire';
trains himself thinking:
'Released in heart I will expire';
at such a time, beggars,
a beggar is living in the heart observing the heart,
ardent,
having set up memory,
comprehending,
having put away worldly aspirations and exasperations.

 

[25.] Not 'of muddled, uncomprehending heart'
is recollecting aspiration say I.

Wherefore, here a beggar
is a beggar living in the heart observing the heart,
ardent,
having set up memory,
comprehending,
having put away worldly aspirations and exasperations.

 

[26.] At such time, beggars,
as a beggar trains himself thinking:
'Observing inconsistency I will inspire';
trains himself thinking:
'Observing inconsistency I will expire';
trains himself thinking:
'Observing dispassion I will inspire';
trains himself thinking:
'Observing dispassion I will expire';
trains himself thinking:
'Observing ending I will inspire';
trains himself thinking:
'Observing ending I will expire';
trains himself thinking:
'Observing letting go I will inspire';
trains himself thinking:
'Observing letting go I will expire';
at such a time, beggars,
a beggar is living in The Dhamma observing The Dhamma,
ardent,
having set up memory,
comprehending,
having put away worldly aspirations and exasperations.

 

[27.] He who, seeing with wisdom,
lets go of aspirations and exasperations
is one who has commendably mastered objective detachment.

Wherefore, here a beggar
is a beggar living in The Dhamma observing the Dhamma,
ardent,
having set up memory,
comprehending,
having put away worldly aspirations and exasperations.

 

[28.] This is how, beggars,
recollecting aspiration is developed,
how made much of
such as to completely perfect
the four settings-up of Memory.

 


 

[29.] And how, beggars,
is the four settings-up of Memory developed,
how made much of
such as to completely perfect
the seven dimensions of awakening?

 

At such time, beggars,
as a beggar is living in a body observing body,
ardent,
having set up memory,
comprehending,
having put away worldly aspirations and exasperations,
unmuddled memory is established in him;
at such a time, beggars,
as a beggar has unmuddled memory established,
the memory-dimension of self-awakening
is at that time brought into being,
the memory-dimension of self-awakening
is at that time developed,
the memory-dimension of self-awakening
has at that time got to perfection.

 

[30.] He, with memory thus developed
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation.23

 

[31.] At such a time, beggars, as a beggar with memory thus developed,
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation,
the investigation-of-dhamma-dimension of self-awakening
is at that time brought into being;
the investigation-of-dhamma-dimension of self-awakening
is at that time developed,
the investigation-of-dhamma-dimension of self-awakening
is at that time got to perfection.

 

At such a time, beggars, as a beggar wisely examines,
carefully examines phenomena
undertakes a thoroughly conducted investigation,
steady energy is put forth;
the energy-building-dimension of self-awakening
is at that time brought into being,
the energy-building-dimension of self-awakening
is at that time developed,
the energy-building-dimension of self-awakening
is at that time got to perfection.

 

[32.] Steady energy sets up uncarnal excitement

 

At such a time, beggars,
as a beggar's steady energy
sets up uncarnal excitement,
the enthusiasm-dimension of self-awakening
is at that time brought into being,
the enthusiasm-dimension of self-awakening[24]
is at that time developed,
the enthusiasm-dimension of self-awakening
is at that time got to perfection.

 

[33.] In the enthusiastic heart, the body is in equipoise, the heart is in equipoise,

 

At such a time, beggars,
as a beggar is of enthusiastic heart,
the body in equipoise,
the heart in equipoise,
the impassivity-dimension of self-awakening
is at that time brought into being,
the impassivity-dimension of self-awakening
is at that time developed,
the impassivity-dimension of self-awakening
is at that time got to perfection.

 

[34.] Impassive of body the pleased heart achieves elevation.

 

At such a time, beggars, as a beggar
impassive of body,
the pleased heart achieving elevation,
the serenity-dimension of self-awakening
is at that time brought into being,
the serenity-dimension of self-awakening
is at that time developed,
the serenity-dimension of self-awakening
is at that time got to perfection.

 

[35.] He who is of elevated heart has commendably mastered objective detachment

 

[36.] At such a time, beggars, as a beggar
is of elevated heart,
has commendably mastered objective detachment,
the objective-detachment-dimension of self-awakening
is at that time brought into being,
the objective-detachment-dimension of self-awakening
is at that time developed,
the objective-detachment-dimension of self-awakening
is at that time got to perfection.

 


 

[37.] At such time, beggars, as a beggar
is living in sensation observing sensation,
ardent,
having set up memory,
comprehending,
having put away worldly aspirations and exasperations,
unmuddled memory is established in him;
at such a time, beggars,
as a beggar has unmuddled memory established,
the memory-dimension of self-awakening
is at that time brought into being
the memory-dimension of self-awakening
is at that time developed
the memory-dimension of self-awakening
has at that time got to perfection.

He, with memory thus developed
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation.

 

At such a time, beggars, as a beggar with memory thus developed,
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation,
the investigation-of-dhamma-dimension of self-awakening
is at that time brought into being;
the investigation-of-dhamma-dimension of self-awakening
is at that time developed,
the investigation-of-dhamma-dimension of self-awakening
is at that time got to perfection.

 

At such a time, beggars, as a beggar wisely examines,
carefully examines phenomena
undertakes a thoroughly conducted investigation,
steady energy is put forth;
the energy-building-dimension of self-awakening
is at that time brought into being,
the energy-building-dimension of self-awakening
is at that time developed,
the energy-building-dimension of self-awakening
is at that time got to perfection.

 

Steady energy sets up uncarnal excitement.

 

At such a time, beggars,
as a beggar's steady energy
sets up uncarnal excitement,
the enthusiasm-dimension of self-awakening
is at that time brought into being,
the enthusiasm-dimension of self-awakening
is at that time developed,
the enthusiasm-dimension of self-awakening
is at that time got to perfection.

 

In the enthusiastic heart, the body is in equipoise, the heart is in equipoise,

 

At such a time, beggars,
as a beggar is of enthusiastic heart,
the body in equipoise,
the heart in equipoise,
the impassivity-dimension of self-awakening
is at that time brought into being,
the impassivity-dimension of self-awakening
is at that time developed,
the impassivity-dimension of self-awakening
is at that time got to perfection.

 

Impassive of body the pleased heart achieves elevation.

 

At such a time, beggars, as a beggar
impassive of body,
the pleased heart achieving elevation,
the serenity-dimension of self-awakening
is at that time brought into being,
the serenity-dimension of self-awakening
is at that time developed,
the serenity-dimension of self-awakening
is at that time got to perfection.

 

He who is of elevated heart has commendably mastered objective detachment.

 

At such a time, beggars, as a beggar
is of elevated heart,
has commendably mastered objective detachment,
the objective-detachment-dimension of self-awakening
is at that time brought into being,
the objective-detachment-dimension of self-awakening
is at that time developed,
the objective-detachment-dimension of self-awakening
is at that time got to perfection.

 


 

[38.] At such time, beggars, as a beggar
is living in the heart observing the heart,
having set up memory,
comprehending,
having put away worldly aspirations and exasperations,
unmuddled memory is established in him;
at such a time, beggars, as a beggar
has unmuddled memory established
the memory-dimension of self-awakening
is at that time brought into being,
the memory-dimension of self-awakening
is at that time developed,
the memory-dimension of self-awakening
has at that time got to perfection.

He, with memory thus developed
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation.

 

At such a time, beggars, as a beggar with memory thus developed,
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation,
the investigation-of-dhamma-dimension of self-awakening
is at that time brought into being;
the investigation-of-dhamma-dimension of self-awakening
is at that time developed,
the investigation-of-dhamma-dimension of self-awakening
is at that time got to perfection.

 

At such a time, beggars, as a beggar wisely examines,
carefully examines phenomena
undertakes a thoroughly conducted investigation,
steady energy is put forth;
the energy-building-dimension of self-awakening
is at that time brought into being,
the energy-building-dimension of self-awakening
is at that time developed,
the energy-building-dimension of self-awakening
is at that time got to perfection.

 

Steady energy sets up uncarnal excitement.

 

At such a time, beggars,
as a beggar's steady energy
sets up uncarnal excitement,
the enthusiasm-dimension of self-awakening
is at that time brought into being,
the enthusiasm-dimension of self-awakening
is at that time developed,
the enthusiasm-dimension of self-awakening
is at that time got to perfection.

 

In the enthusiastic heart, the body is in equipoise, the heart is in equipoise,

 

At such a time, beggars,
as a beggar is of enthusiastic heart,
the body in equipoise,
the heart in equipoise,
the impassivity-dimension of self-awakening
is at that time brought into being,
the impassivity-dimension of self-awakening
is at that time developed,
the impassivity-dimension of self-awakening
is at that time got to perfection.

 

Impassive of body the pleased heart achieves elevation.

 

At such a time, beggars, as a beggar
impassive of body,
the pleased heart achieving elevation,
the serenity-dimension of self-awakening
is at that time brought into being,
the serenity-dimension of self-awakening
is at that time developed,
the serenity-dimension of self-awakening
is at that time got to perfection.

 

He who is of elevated heart has commendably mastered objective detachment.

 

At such a time, beggars, as a beggar
is of elevated heart,
has commendably mastered objective detachment,
the objective-detachment-dimension of self-awakening
is at that time brought into being,
the objective-detachment-dimension of self-awakening
is at that time developed,
the objective-detachment-dimension of self-awakening
is at that time got to perfection.

 


 

[39.] At such time, beggars,
as a beggar is living in The Dhamma observing The Dhamma,
ardent,
having set up memory,
comprehending,
having put away worldly aspirations and exasperations,
unmuddled memory is established in him;
at such a time, beggars,
as a beggar has unmuddled memory established,
the memory-dimension of self-awakening
is at that time brought into being,
the memory-dimension of self-awakening
is at that time developed,
the memory-dimension of self-awakening
has at that time got to perfection.

He, with memory thus developed
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation.

 

At such a time, beggars, as a beggar with memory thus developed,
wisely examines,
carefully examines phenomena,
undertakes a thoroughly conducted investigation,
the investigation-of-dhamma-dimension of self-awakening
is at that time brought into being;
the investigation-of-dhamma-dimension of self-awakening
is at that time developed,
the investigation-of-dhamma-dimension of self-awakening
is at that time got to perfection.

 

At such a time, beggars, as a beggar wisely examines,
carefully examines phenomena
undertakes a thoroughly conducted investigation,
steady energy is put forth;
the energy-building-dimension of self-awakening
is at that time brought into being,
the energy-building-dimension of self-awakening
is at that time developed,
the energy-building-dimension of self-awakening
is at that time got to perfection.

 

Steady energy sets up uncarnal excitement.

 

At such a time, beggars,
as a beggar's steady energy
sets up uncarnal excitement,
the enthusiasm-dimension of self-awakening
is at that time brought into being,
the enthusiasm-dimension of self-awakening
is at that time developed,
the enthusiasm-dimension of self-awakening
is at that time got to perfection.

 

In the enthusiastic heart, the body is in equipoise, the heart is in equipoise,

 

At such a time, beggars,
as a beggar is of enthusiastic heart,
the body in equipoise,
the heart in equipoise,
the impassivity-dimension of self-awakening
is at that time brought into being,
the impassivity-dimension of self-awakening
is at that time developed,
the impassivity-dimension of self-awakening
is at that time got to perfection.

 

Impassive of body the pleased heart achieves elevation.

 

At such a time, beggars, as a beggar
impassive of body,
the pleased heart achieving elevation,
the serenity-dimension of self-awakening
is at that time brought into being,
the serenity-dimension of self-awakening
is at that time developed,
the serenity-dimension of self-awakening
is at that time got to perfection.

 

He who is of elevated heart has commendably mastered objective detachment.

 

At such a time, beggars, as a beggar
is of elevated heart,
has commendably mastered objective detachment,
the objective-detachment-dimension of self-awakening
is at that time brought into being,
the objective-detachment-dimension of self-awakening
is at that time developed,
the objective-detachment-dimension of self-awakening
is at that time got to perfection.

[40.] This is how, beggars,
the four settings-up of memory is developed,
how made much of
such as to completely perfect
the seven dimensions of awakening.

 


 

[41.] And how, beggars
are the seven dimensions of awakening developed,
how made much of
such as to completely perfect freedom through vision?

Here beggars, a beggar develops the memory-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go;

develops the investigation-of-dhamma-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go;

develops the enthusiasm-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go;

develops the impassivity-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go;

develops the serenity-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go;

develops the objective-detachment-dimension of self-awakening,
supported by solitude,
supported by dispassion,
supported by ending,
culminating in thoroughly letting go.

This is how, beggars the seven dimensions of awakening are developed,
how made much of
such as to completely perfect freedom through vision.

 


 

Thus said the Bhaggava, and finding pleasure in the Bhaggava's word, the Beggars were joyful.

 


 

HERE ENDS THE ANAPANASATISUTTA

 


[1] Anyone acquainted with hypnotism will recognize this as a form of regression suggestion. Bhante Punnaji complains loudly about early translations of "jhana" as "trance" and the idea that the jhanas are in any way hypnotic states. In the same way as I have made the point that the sutta is identical in form to the "magic spell" only that in the case of Buddhism, what we have is a "Dis-Spell", the jhana is a form of trance, only in the form of a Dis-trance...a waking up from the trance that is ordinary life-experience. In that light we can understand the series:
Some Elders were instructing 10...20...30...40 as being a "progression suggestion"...soon, we can imagine, to be followed, SNAP FINGERS, by the snap of the fingers that will wake us up.

[2] Uposatha. See The Eight Dimensions of the Day of Preparation.
Sorts of Sabbath
ATI: Bhk. Thanissaro: The Uposatha Observance
see also the Uposatha-Vagga (#V) of the Book of the Eights.
For the discussion forum see: ../../../dhammatalk/bd_dhammatalk/dt_toc.htm#uposatha
And see also: Vinaya Resources

[3] Apalāpā: drivvling slack-jaw...idle chatter. PED: Palāpa2 [Vedic pralāpa, pa+lap;... "chaff as frivolous talk"] prattling, prattle, nonsense; adj. talking idly, chaffing, idle, void.

[4] The Pali says "there" but does not explain. The commentary says this means the Pure Abodes which is possible but not the only possibility.

[5] AKA "The Sangha" see: The Four Pairs of Powerful Individuals

[6] anuyoga. Yoga as we commonly understand it with it's more generalized meaning of whole-hearted devotion to some study. From the word for 'yoke'.
PED: 1. application, devotion to...execution, practice of...- As adj. ...doing, given to, practising.

[7] = The Four High (consummate, best, right) Efforts, or Samma Vayama: see The 10th Lesson, Samma Vayama

[8] Metta, karuna, mudita and upekkha or collectively the brahmacariya, see: ../../../dhammatalk/the_pali_line/course/gradualdana.htm#TheFourGodlyThoughts and ../../../the_pali_line/godlythoughtsexpansions.htm#TheFourGodlyThoughtsExpanded

[9] A meditation practice that attempts to drive home the idea of impermanance and pain by the contimplation of "Foul Things" for example the cemetary contimplations, the idea of the foulness of all food.

[10] One way I know of that this is done (there may be others) is by way of the wind device (see Warren: The Forty Subjects of Meditation) usually the contimplation of leaves blowing in the wind.

[11] See Satipatthana Resources

[12] vijjāvimutti. see Glossology: vijja, and vimutti. This is not "nana and dassana" "knowledge and vision" which is the knowledge that whatsoever has come to be is subject to ending attained by the post-streamwinner, pre-arahant, but is to be understood as the vision of the freed arahant. Vijja and Upekkha as two distinct terms are the final two steps to achieving Arahantship subsequent to mastering the first eight of the eight dimensional way (The Magga). The 'vijja' is of the paticca samuppada and 'Upekkha' is detachment from every form of own-making. At such a time as a person has achieved the insight that even the perception of the ending of sensation is own-made and has attained to complete detachment, it is still necessary to have the knowledge that this is the freedom one has been seeking.

[13] parimukhaɱ satiɱ upaṭṭhapetvā. Big debate with many biased opinions as to the meaning of this. PARI=all round; mukha=mug=face sati=mind upa=up ttha=stand PED: Upaṭṭhapeti and -ṭṭhāpeti [Caus. II. of upaṭṭhahati] 1. to provide, procure, get ready, put forth, give... 2. to cause to be present...
The wording is the same in the Satipatthana Sutta

[14] 'ti' 'this,' meaning 'said,' or 'he said' or 'end quote'; or as here 'saying to himself'. Thinking is always in this system 'word thought' and is considered speach of sorts even when inaudable. Here the idea I have inserted 'makes himself conscious' is not in the pali, but is the intention and is used because the acurate rendering would be subject to misunderstanding in our time and place (USA, Saturday, January 18, 2003 7:09 AM).

[15] Sabbakāyapaṭisaɱvedī. Here (and the wording is the same in the Satipatthana Sutta) I see no justification for the interpretation by Bodhi and others, relying on the commentaries (who try to force the meaning into some sort of awareness of the whole 'body of breath' or 'breathing body'), that anything other that what is being said (all-body-experiencing) is being said.
Walshe (LDB #22, pp336): 'conscious of the whole body.'
Warren: conscious of all his expirations
Nanamoli/Bodhi: I shall breathe out experiencing the whole body [of breath]
Horner: I will expire experiencing the whole body (with footnote: i.e. the breath-body).

[16] saŋkhāra. 'Own-made.' The meaning is co-founded (saŋ=with, kara=make)(founded by 'one' by acting on 'that'); and is what I am saying is a specialized word for kamma, when the meaning is to be understood as the process of personalization that takes place when an individual acts from desire to create pleasure. 'The' saŋkhara is the act itself (identifying with the act) and the outcome (experiencing the outcome as a personal event). Another translation could be 'conjured' 'brought up by joining with'.

[17] citta. Heart, meaning Mind as the 'center' of the mental work of an individual. Seat of the emotions is the way it is used in English, but it is more than just the emotions. It includes all 'mental states'. Emotions being thoughts that have become complex and have produced the strong sensations called emotions. I believe the distinction is made the same way in Pali as it is in English. When one wishes to indicate 'pure' mental activity, one uses 'mano', 'Mind' when one wishes to indicate emotional mental states, one uses 'citta', 'Heart.' When one wishes to emphasize aspects and functions of the memory, [recollection, reminiscence, investigation, examination, insight] one uses 'sati'.

[18] Samādahaɱ cittaɱ. High-minded, but following the distinction I make between heart and mind, where High-hearted is a real, but very old term that sounds strange today (Monday, January 20, 2003 8:52 AM).

[19] Virāga. vi=un, dis, raga=passion. Although it is possible to say that the ending of passion is cessation, I think the translation of this term directly into "cessation" is to draw a conclusion for the reader that he should be making for himself. (Here, especially so, as the term is directly followed by nirodha.
PED: 1. absence of rāga, dispassionateness, indifference towards ... disgust, absence of desire, destruction of passions; waning, fading away, cleansing, purifying; emancipation, Arahantship. ... - Often nearly synonymous with nibbāna, in the description of which it occurs frequently in foll. formula: taṇhakkhaya virāga nirodha nibbāna ... - In other connection (more objectively as "destruction"): aniccatā sankhārānaɱ etc., vipariṇāma virāga nirodha ...; (as "ceasing, fading away":) khaya(-dhamma liable to), vaya-, virāga-, nirodha- M I.500; S II.26.

[20] Rhys Davids: as to the body, continue so to look upon the body
Nanamoli/Bodhi: contemplating the body as a body;
Horner: contemplating the body in the body
Walshe: contemplating the body as a body
Warren: Whenever, O priests, a priest lives, as respects the body, observant of the body
and see the discussion at: ../../../dhammatalk/bd_dhammatalk/give_ear/body_overseeing_body.htm

[21] This segment and the other three are important for understanding the way in which these different 'dhammas' (breathing, the four satipatthanas, the seven-dimensions of wisdom) are made to become one another. Breathing is said to be observing the body because inspiration and expiration are the activities at their most fundamental level, of the body — a fact for a long time recognized as a sign that there was life remaining in the body. Experiencing the breathing process implies examination and investigation and at a very fundamental level, at the spot where sensation first gets it's footing so it is said to be investigation of sensation. The whole process being examined becomes the examination of the heart; bringing the process to the state of detachment by letting go is done by way of Dhamma ... so the process begun by examining the breathing has become the mastry by way of the damma.

[22] ātāpī. I yield to the conventional view here, but in my mind's eye I see the meaning as "Living in a body, seeing the body aflame" ... but, of course, that is the meaning of 'ardent.' 'Inflamed' would do if it were not so strongly associated with anger.

[23] pari-vīmaɱsaɱ. pari=all-round; vīmaɱsa vi=re, in; maɱsa=member (as in the male member). I have a hard time getting passed the fact that this word means 're-member', but have yielded to the logic of this sutta here. Most of the other translators also have 'investigation' which certainly makes life easier. This translation fits in well here, but does not go well when the term appears as one of the iddhipada where I am convinced that what is involved is memory, not investigation.
and see also discussion: ../../../dhammatalk/bd_dhammatalk/give_ear/remembering_sati.htm I think what is really going on here is that investigation is actually an act of re-memberance: the piecing together of this memory and that to form an idea of a thing.

[24] From a discussion of Jhana: Although the entrance to the second burning is marked by the ending of thinking, the cause is the appreciation of the state of jhana itself "I like doing this!". The second jhana is said to be "Born of Jhana".I call this turning the mind on itself. This turning the mind on itself is one step removed from the identification with thought I just described; the second level of Objective Detachment. This produces a "characteristic" or "sign": that of "Enthusiasm".
There is difference of opinion, exactly concerning the meaning of this term: 'pīti'. I call it Enthusiasm; it is probably most accurately called "excitement" as in ordinary use this word has both a carnal and an un-carnal meaning. Some have called it "rapture", but this term carries European and Christian implications too exclusively religious in nature, and I don't see an ordinary state of rapture ... well, maybe at Raves. You might call it a "rush". The term is really one that encompasses a spectrum of emotional states from mild appreciation through excitement, Enthusiasm, appreciation, love and rapture and the word we use for translation should imply or at least allow for this spectrum.

 


 

References:

Satipatthana Resources

WP: Walshe, The Long Discourses of the Buddha, #22: On the Foundations of Mindfulness

Warren: Buddhism in Translations, Ch. 74: The Four Intent Contemplations

 


 

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