Anapanasati Sutta (MN 118): the 16 steps explained

So I have heard. At one time the Blessed One was staying near Sāvatthī, in the Eastern Park, at the mansion of Migāra's mother, together with many senior disciples of great renown: Venerable Sāriputta, Venerable Mahāmoggallāna, Venerable Mahākassapa, Venerable Mahākaccāyana, Venerable Mahākoṭṭhita, Venerable Mahākappina, Venerable Mahācunda, Venerable Anuruddha, Venerable Revata and Venerable Ānanda, along with other senior disciples of great renown.

At that time the senior monks were teaching and guiding the new monks. Some senior monks were teaching and guiding ten monks, some senior monks were teaching and guiding twenty monks, some senior monks were teaching and guiding thirty monks, and some senior monks were teaching and guiding forty monks. And the new monks, taught and guided by the senior monks, were coming to know a great distinction, rising step by step beyond what they had reached before.

Now at that time, on the Uposatha observance of the fifteenth day, the full-moon night of the Pavāraṇā (Invitation) ceremony, the Blessed One was sitting in the open air with the community of monks around him. Then the Blessed One looked around at the community of monks, who sat in complete silence, and spoke to the monks:

Monks, I am pleased with this way of practice. Monks, my heart is pleased with this way of practice. So, monks, rouse still greater energy to reach what you have not yet reached, to attain what you have not yet attained, to witness for yourselves what you have not yet witnessed. I will wait right here in Sāvatthī until the Komudī full moon of the fourth month of the rains.

The monks living in the countryside heard: 'It seems the Blessed One will wait right there in Sāvatthī until the Komudī full moon of the fourth month of the rains.' So those country monks made their way to Sāvatthī to see the Blessed One.

And the senior monks taught and guided the new monks even more. Some senior monks were teaching and guiding ten monks, some senior monks were teaching and guiding twenty monks, some senior monks were teaching and guiding thirty monks, and some senior monks were teaching and guiding forty monks. And the new monks, taught and guided by the senior monks, were coming to know a great distinction, rising step by step beyond what they had reached before.

Now at that time, on the Uposatha observance of the fifteenth day, the full-moon night of Komudī in the fourth month, the Blessed One was sitting in the open air with the community of monks around him. Then the Blessed One looked around at the community of monks, who sat in complete silence, and spoke to the monks:

Monks, this gathering has no chaff in it; monks, this gathering is free of chaff. It is pure and stands on the solid core. Monks, such is this community of monks; monks, such is this gathering: it is the kind of gathering worthy of offerings, worthy of hospitality, worthy of gifts, worthy of being honoured with joined palms, an unsurpassed field of merit for the world. Monks, such is this community of monks; monks, such is this gathering: it is the kind of gathering where a little given becomes much, and much given becomes more still. Monks, such is this community of monks; monks, such is this gathering: it is the kind of gathering rarely seen in the world. Monks, such is this community of monks; monks, such is this gathering: it is the kind of gathering worth travelling many leagues to see, even if one had to carry one's own food for the journey.

Monks, in this community of monks there are monks who are arahants: their taints are ended, they have lived the spiritual life to the full, done what had to be done, put down their burden, reached their own true good, worn away the fetters of existence, and are freed through perfect understanding. Monks, there are monks such as these in this community of monks.

Monks, in this community of monks there are monks who, through the ending of the five lower fetters, will be reborn spontaneously and will attain final Nibbāna there, never to return from that world. Monks, there are monks such as these in this community of monks.

Monks, in this community of monks there are monks who, through the ending of three fetters and the thinning of greed, hatred and delusion, are once-returners: they will come back to this world only once more and then make an end of suffering. Monks, there are monks such as these in this community of monks.

Monks, in this community of monks there are monks who, through the ending of three fetters, are stream-enterers: they can no longer fall into states of misery, they are fixed in their course, and full awakening lies ahead of them. Monks, there are monks such as these in this community of monks.

Monks, in this community of monks there are monks who dwell devoted to cultivating the four foundations of mindfulness. Monks, there are monks such as these in this community of monks.

Monks, in this community of monks there are monks who dwell devoted to cultivating the four right efforts … (and so on) … the four bases of success … the five faculties … the five powers … the seven factors of awakening … who dwell devoted to cultivating the noble eightfold path. Monks, there are monks such as these in this community of monks. Monks, in this community of monks there are monks who dwell devoted to cultivating loving-kindness … who dwell devoted to cultivating compassion … who dwell devoted to cultivating appreciative joy … who dwell devoted to cultivating equanimity … who dwell devoted to cultivating the contemplation of unattractiveness … who dwell devoted to cultivating the perception of impermanence. Monks, there are monks such as these in this community of monks. Monks, in this community of monks there are monks who dwell devoted to cultivating mindfulness of breathing.

Monks, mindfulness of breathing, when cultivated and practised often, bears great fruit and brings great blessings. Mindfulness of breathing, when cultivated and practised often, completes the four foundations of mindfulness. The four foundations of mindfulness, when cultivated and practised often, complete the seven factors of awakening. The seven factors of awakening, when cultivated and practised often, complete clear insight and liberation.

And how, monks, is mindfulness of breathing cultivated, and how is it practised often, so that it bears great fruit and brings great blessings?

Here, monks, a monk who has gone to the forest, to the foot of a tree or to an empty dwelling sits down, folds his legs crosswise, keeps his body upright, and sets mindfulness up right in front of him. With mindfulness he breathes in; with mindfulness he breathes out.

Breathing in long, he knows clearly, 'I am breathing in long'; breathing out long, he knows clearly, 'I am breathing out long'. Breathing in short, he knows clearly, 'I am breathing in short'; breathing out short, he knows clearly, 'I am breathing out short'. He trains: 'Feeling the whole body, I will breathe in'; he trains: 'Feeling the whole body, I will breathe out'. He trains: 'Calming the bodily process, I will breathe in'; he trains: 'Calming the bodily process, I will breathe out'.

He trains: 'Feeling joy, I will breathe in'; he trains: 'Feeling joy, I will breathe out'. He trains: 'Feeling happiness, I will breathe in'; he trains: 'Feeling happiness, I will breathe out'. He trains: 'Feeling the mental process, I will breathe in'; he trains: 'Feeling the mental process, I will breathe out'. He trains: 'Calming the mental process, I will breathe in'; he trains: 'Calming the mental process, I will breathe out'.

He trains: 'Feeling the mind, I will breathe in'; he trains: 'Feeling the mind, I will breathe out'. He trains: 'Making the mind glad, I will breathe in'; he trains: 'Making the mind glad, I will breathe out'. He trains: 'Settling the mind in immersion, I will breathe in'; he trains: 'Settling the mind in immersion, I will breathe out'. He trains: 'Setting the mind free, I will breathe in'; he trains: 'Setting the mind free, I will breathe out'.

He trains: 'Watching impermanence, I will breathe in'; he trains: 'Watching impermanence, I will breathe out'. He trains: 'Watching fading away, I will breathe in'; he trains: 'Watching fading away, I will breathe out'. He trains: 'Watching cessation, I will breathe in'; he trains: 'Watching cessation, I will breathe out'. He trains: 'Watching letting go, I will breathe in'; he trains: 'Watching letting go, I will breathe out'.

Monks, when mindfulness of breathing is cultivated and practised often in this way, it bears great fruit and brings great blessings.

And how, monks, is mindfulness of breathing cultivated, and how is it practised often, so that it completes the four foundations of mindfulness?

Monks, at any time when a monk, breathing in long, knows clearly, 'I am breathing in long'; breathing out long, knows clearly, 'I am breathing out long'; breathing in short, knows clearly, 'I am breathing in short'; breathing out short, knows clearly, 'I am breathing out short'; trains: 'Feeling the whole body, I will breathe in'; trains: 'Feeling the whole body, I will breathe out'; trains: 'Calming the bodily process, I will breathe in'; trains: 'Calming the bodily process, I will breathe out' — at that time, monks, that monk dwells watching the body in the body, ardent, clearly knowing and mindful, having put away wanting and discontent concerning the world. For, monks, I count the in-breath and the out-breath as one kind of body among bodies. That is why, monks, at that time the monk dwells watching the body in the body, ardent, clearly knowing and mindful, having put away wanting and discontent concerning the world.

Monks, at any time when a monk trains: 'Feeling joy, I will breathe in'; trains: 'Feeling joy, I will breathe out'; trains: 'Feeling happiness, I will breathe in'; trains: 'Feeling happiness, I will breathe out'; trains: 'Feeling the mental process, I will breathe in'; trains: 'Feeling the mental process, I will breathe out'; trains: 'Calming the mental process, I will breathe in'; trains: 'Calming the mental process, I will breathe out' — at that time, monks, that monk dwells watching feelings in feelings, ardent, clearly knowing and mindful, having put away wanting and discontent concerning the world. For, monks, I count careful attention to the in-breath and the out-breath as one kind of feeling among feelings. That is why, monks, at that time the monk dwells watching feelings in feelings, ardent, clearly knowing and mindful, having put away wanting and discontent concerning the world.

Monks, at any time when a monk trains: 'Feeling the mind, I will breathe in'; trains: 'Feeling the mind, I will breathe out'; trains: 'Making the mind glad, I will breathe in'; trains: 'Making the mind glad, I will breathe out'; trains: 'Settling the mind in immersion, I will breathe in'; trains: 'Settling the mind in immersion, I will breathe out'; trains: 'Setting the mind free, I will breathe in'; trains: 'Setting the mind free, I will breathe out' — at that time, monks, that monk dwells watching the mind in the mind, ardent, clearly knowing and mindful, having put away wanting and discontent concerning the world. Monks, I do not say that mindfulness of breathing is found in someone whose mindfulness has slipped and who lacks clear knowing. That is why, monks, at that time the monk dwells watching the mind in the mind, ardent, clearly knowing and mindful, having put away wanting and discontent concerning the world.

Monks, at any time when a monk trains: 'Watching impermanence, I will breathe in'; trains: 'Watching impermanence, I will breathe out'; trains: 'Watching fading away, I will breathe in'; trains: 'Watching fading away, I will breathe out'; trains: 'Watching cessation, I will breathe in'; trains: 'Watching cessation, I will breathe out'; trains: 'Watching letting go, I will breathe in'; trains: 'Watching letting go, I will breathe out' — at that time, monks, that monk dwells watching phenomena in phenomena, ardent, clearly knowing and mindful, having put away wanting and discontent concerning the world. Having seen with wisdom the abandoning of that wanting and discontent, he watches over it well and with equanimity. That is why, monks, at that time the monk dwells watching phenomena in phenomena, ardent, clearly knowing and mindful, having put away wanting and discontent concerning the world.

Monks, when mindfulness of breathing is cultivated and practised often in this way, it completes the four foundations of mindfulness.

And how, monks, are the four foundations of mindfulness cultivated, and how are they practised often, so that they complete the seven factors of awakening?

Monks, at any time when a monk dwells watching the body in the body, ardent, clearly knowing and mindful, having put away wanting and discontent concerning the world, at that time his mindfulness is present and does not slip. Monks, at any time when a monk's mindfulness is present and does not slip, at that time the mindfulness factor of awakening has been set going in that monk; at that time the monk cultivates the mindfulness factor of awakening; at that time the mindfulness factor of awakening comes to completion through cultivation in that monk.

Dwelling mindful in this way, he sifts, examines and looks deeply into that phenomenon with wisdom. Monks, at any time when a monk, dwelling mindful in this way, sifts, examines and looks deeply into that phenomenon with wisdom, at that time the investigation-of-phenomena factor of awakening has been set going in that monk; at that time the monk cultivates the investigation-of-phenomena factor of awakening; at that time the investigation-of-phenomena factor of awakening comes to completion through cultivation in that monk.

As he sifts, examines and looks deeply into that phenomenon with wisdom, his energy is roused and does not flag. Monks, at any time when the energy of a monk who sifts, examines and looks deeply into that phenomenon with wisdom is roused and does not flag, at that time the energy factor of awakening has been set going in that monk; at that time the monk cultivates the energy factor of awakening; at that time the energy factor of awakening comes to completion through cultivation in that monk.

In one whose energy is roused, a joy free from worldly things arises. Monks, at any time when a joy free from worldly things arises in a monk whose energy is roused, at that time the joy factor of awakening has been set going in that monk; at that time the monk cultivates the joy factor of awakening; at that time the joy factor of awakening comes to completion through cultivation in that monk.

For one whose heart is joyful, the body grows calm and the mind grows calm. Monks, at any time when, for a monk whose heart is joyful, the body grows calm and the mind grows calm, at that time the tranquillity factor of awakening has been set going in that monk; at that time the monk cultivates the tranquillity factor of awakening; at that time the tranquillity factor of awakening comes to completion through cultivation in that monk.

For one whose body is calm and who is happy, the mind settles into immersion. Monks, at any time when the mind of a monk whose body is calm and who is happy settles into immersion, at that time the immersion factor of awakening has been set going in that monk; at that time the monk cultivates the immersion factor of awakening; at that time the immersion factor of awakening comes to completion through cultivation in that monk.

He watches over the mind so immersed, well and with equanimity. Monks, at any time when a monk watches over the mind so immersed, well and with equanimity, at that time the equanimity factor of awakening has been set going in that monk; at that time the monk cultivates the equanimity factor of awakening; at that time the equanimity factor of awakening comes to completion through cultivation in that monk.

Monks, at any time when a monk dwells watching feelings in feelings … (and so on) …

… or the mind in the mind … or phenomena in phenomena, ardent, clearly knowing and mindful, having put away wanting and discontent concerning the world, at that time his mindfulness is present and does not slip. Monks, at any time when a monk's mindfulness is present and does not slip, at that time the mindfulness factor of awakening has been set going in that monk; at that time the monk cultivates the mindfulness factor of awakening; at that time the mindfulness factor of awakening comes to completion through cultivation in that monk. Dwelling mindful in this way, he sifts, examines and looks deeply into that phenomenon with wisdom. Monks, at any time when a monk, dwelling mindful in this way, sifts, examines and looks deeply into that phenomenon with wisdom, at that time the investigation-of-phenomena factor of awakening has been set going in that monk; at that time the monk cultivates the investigation-of-phenomena factor of awakening; at that time the investigation-of-phenomena factor of awakening comes to completion through cultivation in that monk. As he sifts, examines and looks deeply into that phenomenon with wisdom, his energy is roused and does not flag. Monks, at any time when the energy of a monk who sifts, examines and looks deeply into that phenomenon with wisdom is roused and does not flag, at that time the energy factor of awakening has been set going in that monk; at that time the monk cultivates the energy factor of awakening; at that time the energy factor of awakening comes to completion through cultivation in that monk. In one whose energy is roused, a joy free from worldly things arises. Monks, at any time when a joy free from worldly things arises in a monk whose energy is roused, at that time the joy factor of awakening has been set going in that monk; at that time the monk cultivates the joy factor of awakening; at that time the joy factor of awakening comes to completion through cultivation in that monk. For one whose heart is joyful, the body grows calm and the mind grows calm. Monks, at any time when, for a monk whose heart is joyful, the body grows calm and the mind grows calm, at that time the tranquillity factor of awakening has been set going in that monk; at that time the monk cultivates the tranquillity factor of awakening; at that time the tranquillity factor of awakening comes to completion through cultivation in that monk. For one whose body is calm and who is happy, the mind settles into immersion. Monks, at any time when the mind of a monk whose body is calm and who is happy settles into immersion, at that time the immersion factor of awakening has been set going in that monk; at that time the monk cultivates the immersion factor of awakening; at that time the immersion factor of awakening comes to completion through cultivation in that monk.

He watches over the mind so immersed, well and with equanimity. Monks, at any time when a monk watches over the mind so immersed, well and with equanimity, at that time the equanimity factor of awakening has been set going in that monk; at that time the monk cultivates the equanimity factor of awakening; at that time the equanimity factor of awakening comes to completion through cultivation in that monk.

Monks, when the four foundations of mindfulness are cultivated and practised often in this way, they complete the seven factors of awakening.

And how, monks, are the seven factors of awakening cultivated, and how are they practised often, so that they complete clear insight and liberation?

Here, monks, a monk cultivates the mindfulness factor of awakening, supported by seclusion, supported by fading away, supported by cessation, and inclining toward letting go. He cultivates the investigation-of-phenomena factor of awakening … (and so on) … he cultivates the energy factor of awakening … he cultivates the joy factor of awakening … he cultivates the tranquillity factor of awakening … he cultivates the immersion factor of awakening … he cultivates the equanimity factor of awakening, supported by seclusion, supported by fading away, supported by cessation, and inclining toward letting go.

Monks, when the seven factors of awakening are cultivated and practised often in this way, they complete clear insight and liberation. This is what the Blessed One said. Glad at heart, those monks welcomed the Blessed One's words.