Introduction

The present chapter offers an annotated translation of the instructions on mindfulness of breathing in the Saṃyukta-āgama. These instructions show how mindfulness of breathing in sixteen steps can fulfil the four satipaṭṭhānas, lead to the development of the seven awakening factors, and thereby result in knowledge and liberation. The extant versions of the discourse are:

• the Ānanda-sutta in the Saṃyutta-nikāya,[n.1] [2a] SN 54.13 at SN V 328,23 to 333,22; a similar presentation, but preceded by a different introductory narration, can be found in MN 118 at MN III 82,24 to 88,11.
• a discourse in the Saṃyukta-āgama,[n.2] [2b] SĀ 810 at T II 208a9 to c9.
• an exposition of the sixteen steps of mindfulness of breathing in the Mahāsāṅghika Vinaya,[n.3] T 1425 at T XXII 254c14 to 255a4; translated in Anālayo 2013c: 229f.
• an exposition of the sixteen steps of mindfulness of breathing in the Mūlasarvāstivāda Vinaya,[n.4] T 1448 at T XXIV 32c12 to c21; translated in Anālayo 2016b. The instructions in the Tibetan counterpart, D 1 kha 62b6 or Q 1030 ge 58a6, are abbreviated.
• and an exposition of the sixteen steps of mindfulness of breathing in the Sarvāstivāda Vinaya.[n.5] T 1435 at T X XIII 8a23 to b2; translated in Anālayo 2016b.

The three Vinaya versions, however, do not explain how the practice of mindfulness of breathing in sixteen steps relates to the four satipaṭṭhānas and to liberation.[n.6] On the sixteen steps cf. also Deleanu 1992: 51f and in detail Dhammajoti 2008.

In what follows I translate the Saṃyukta-āgama version, before studying its presentation in comparison with its parallels.

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Translation

[Discourse to Ānanda][n.7] [5] The translated text is SĀ 810 at T II 208a9 to c9; for the title I follow Akanuma 1929/1990: 77 and Anesaki 1908: 108, who suggest 阿難 as title.

Thus have I heard. At one time the Buddha was living among the Vajjians in a cedar forest on the bank of the Vaggumudā river.[n.8] [6] SĀ 810 at T II 208a10: 薩羅梨林. T 2130 at T LIV 1047b6 explains that 薩 羅梨 stands for a type of cedar tree, 譯曰杉也. SN 54.13 at SN V 328,24 sets in only once Ānanda approaches the Buddha, who is staying at Sāvatthī.

At that time the venerable Ānanda, while reflecting and meditating in a secluded and quiet place, had the following thought: "Is there one dharma that, on being practised, much practised, brings to fulfilment four dharmas; these four dharmas being fulfilled, they fulfil seven dharmas; these seven dharmas being fulfilled, they fulfil two dharmas?"

Then the venerable Ānanda, having arisen from his meditation, approached the Buddha, paid homage with his head at [the Buddha's] feet, withdrew to sit to one side and said to the Buddha:

"Blessed One, while reflecting and meditating in a secluded and quiet place, I had the following thought: 'Is there one dharma that, on being much practised, brings four dharmas to fulfilment … up to … they fulfil two dharmas? I now ask the Blessed One, could there be one dharma that, on being much practised, can bring … up to … fulfil two dharmas?"

The Buddha said to Ānanda: "There is one dharma that, on being much practised … up to … can bring two dharmas to fulfilment. What is that one dharma? It is mindfulness of breathing in and breathing out which, on being much practised, can bring to fulfilment the four satipaṭṭhānas. The four satipaṭṭhānas being fulfilled, they fulfil the seven awakening factors. The seven awakening factors being fulfilled, they fulfil knowledge and liberation.

"How does the cultivation of mindfulness of breathing in and breathing out fulfil the four satipaṭṭhānas? Here a monk lives in dependence on some village … up to … he trains to be mindful of cessation when breathing out.[n.9] [8] SN 54.13 at SN V 329,20 introduces the practice of mindfulness of breathing by describing how a monk goes to a forest, to the foot of a tree, or to an empty hut (cf. also MN 118 at MN III 82,24). The same would be implicit in the present abbreviated passage, as these places are mentioned in a description of the practice of mindfulness of breathing in SĀ 803 at T II 206a22. This description in SĀ 803 begins by depicting how a monk lives in dependence on some village or town, where he goes to beg his food in the morning. After partaking of his meal, he retreats to one of these places suitable for practising mindfulness of breathing. According to another Saṃyukta-āgama discourse, SĀ 801 at T II 206a5, such a secluded location is in fact greatly beneficial for the practice of mindfulness of breathing.

"Ānanda, in this way a noble disciple when breathing in mindfully thus trains to breathe in mindfully, when breathing out mindfully thus trains to breathe out mindfully.[n.10] [9] SN 54.13 (supplemented from SN V 311,13) does not mention any training at this point; the three Vinaya versions throughout do not mention any training. SN 54.13 and the Vinaya versions consistently have a monk (or the Buddha) as their subject, whereas SĀ 810 begins by mentioning a monk, then here changes to a noble disciple, and later reverts again to a monk. If long … if short … experiencing the whole ⟨body⟩ [while] breathing in mindfully thus trains to [experience the whole body while] breathing in mindfully,[n.11] [10] My translation is based on an emendation; the original speaks already in relation to the third step of "bodily formations" instead of just the "body". SN 54.13 (supplemented from SN V 311,18) speaks at this point of "experiencing the whole body", sabbakāyapaṭisamvedī, and turns to bodily formations in the subsequent fourth step of "calming the bodily formations", passambhayaṃ kāyasaṅkhāraṃ; the same holds for the three Vinaya versions, T 1425 at T XXII 254c17, T 1448 at T XXIV 32c14 (cf. also D 1 kha 62b7 or Q 1030 ge 58a7), and T 1435 at T XXIII 8a25, and for expositions of mindfulness of breathing in other Āgama collections; cf., e.g., MĀ 98 at T I 582c16 and EĀ 17.1 at T II 582a18. The Mahāvyutpatti, the Śrāvakabhūmi, and the so-called Yogalehrbuch adopt the same pattern, Sakaki 1926: 89 (§53 no. 1177), Shukla 1973: 230,3 or T 1579 at T XXX 432b2, and fragments 118V4 and 122R5, Schlingloff 1964: 69 and 75; for further references cf. Dhammajoti 2008: 255. The impression that the present instance in SĀ 810 is the result of a transmission error finds confirmation in SĀ 803 at T II 206a28 and SĀ 807 at T II 207a19, where the third step is just about the whole body. A transmission error can also be seen in the Arthaviniścaya-sūtra, Samtani 1971: 43,7, which conflates the third and fourth steps. [experiencing the whole body while] breathing out mindfully thus trains to [experience the whole body while] breathing out mindfully.[n.12] [11] My supplementation of "[experiencing the whole body while]" is guided by the fact that on its own the instruction would be redundant, as it would just repeat the instruction given at the outset. When calming bodily formations [while] breathing in mindfully thus trains to calm bodily formations [while] breathing in mindfully; when calming bodily formations [while] breathing out mindfully thus trains to calm bodily formations [while] breathing out mindfully.

"At such time a noble disciple contemplates the body in the body with mindfulness established on a certain kind of body.[n.13] [12] SĀ 810 at T II 208a29: 異於身者, where my translation is based on assuming that this renders an expression similar to the Pāli kāyaññatara. SN 54.13 at SN V 329,28 adds here and in relation to the other three satipaṭṭhānas that practice is undertaken diligently, clearly knowing and mindfully, free from covetousness and discontent in regard to the world. That is indeed how to give attention in accordance with the body.

"A noble disciple when experiencing joy … experiencing happiness … experiencing mental formations … when experiencing the calming of mental formations [while] breathing in mindfully thus trains to calm mental formations [while] breathing in mindfully; when [experiencing the] calming of mental formations [while] breathing out mindfully thus trains to calm mental formations [while] breathing out mindfully.

"At such time a noble disciple contemplates feelings in feelings with mindfulness established on what is also a certain kind of feeling.[n.14] [13] SN 54.13 at SN V 330,11 differs in that it explains close attention to breathing in and breathing out to be a certain kind of feeling. That is indeed how to give attention in accordance with feelings.[n.15] [14] Adopting the variant 隨受 instead of 受隨身, in accordance with the formulation found in the case of contemplation of the mind and of dharmas; cf. also Yìnshùn 1983b: 423 note 3.

"A noble disciple when experiencing the mind … gladdening the mind … concentrating the mind … experiencing the liberating of the mind when breathing in mindfully thus trains to [liberate the mind while] breathing in mindfully; when [experiencing the] liberating of the mind [while] breathing out mindfully thus trains to liberate the mind [while] breathing out mindfully.

"At such time a noble disciple contemplates the mind in the mind with mindfulness established on what is a certain state of mind.[n.16] [15] SN 54.13 at SN V 330,23 instead explains that this tetrad corresponds to contemplation of the mind because there is no development of concentration through mindfulness of breathing for one who is of muddled mindfulness and without clear comprehension. That is indeed how to give attention in accordance with the mind.

"A noble disciple when contemplating impermanence … eradication … dispassion … cessation … thus trains to be established in contemplating impermanence … eradication … dispassion … cessation.[n.17] [16] SĀ 810 at T II 208b10: 無常, 斷, 無欲, 滅. SN 54.13 at SN V 330,27 instead speaks of contemplating impermanence, dispassion (or "fading away"), cessation, and relinquishment, aniccānupassī, virāgānupassī, nirodhānupassī, paṭinissaggānupassī. The Vimuttimagga, T 1648 at T XXXII 430a5, agrees with the Pāli version, as does the Arthaviniścaya-sūtra, Samtani 1971: 45,1 and T 763 at T XVII 658a1, and the Sarvāstivāda Vinaya, T 1435 at T XXIII 8b1 (although with a doubling of the contemplation of impermanence). The final tetrad in the Mahāsānghika and Mūlasarvāstivāda Vinayas, T 1425 at T XXII 254c29 and T 1448 at T XXIV 32c19, agrees instead with SĀ 810, as does the Śrāvakabhūmi, Shukla 1973: 231,6 and T 1579 at T XXX 432b21; cf. also Schlingloff 1964: 82f and for further references Dhammajoti 2008: 260–262.

"At such a time a noble disciple contemplates dharmas in dharmas with mindfulness established on a certain kind of dharma.[n.18] [17] The rationale for correlating the last tetrad with contemplation of dharmas according to SN 54.13 at SN V 330,32 is that by this stage of practice one has seen with wisdom the abandoning of covetousness and discontent and one looks on with equanimity. That is indeed how to give attention in accordance with dharmas.

"This is called fulfilling the four satipaṭṭhānas by cultivating mindfulness of breathing in and breathing out."

Ānanda said to the Buddha: "In this way cultivating mindfulness of breathing in and breathing out will [indeed] bring to fulfilment the four satipaṭṭhānas. How does the cultivation of the four satipaṭṭhānas bring to fulfilment the seven awakening factors?"[n.19] [18] In SN 54.13 at SN V 331,6 the Buddha continues straightaway with his exposition, without an enquiry by Ānanda about the relationship between the four satipaṭṭhānas and the seven awakening factors.

The Buddha said to Ānanda: "If a monk has established mindfulness on contemplating the body in the body; having established mindfulness, firmly established mindfulness, and being without forgetfulness, at that time he diligently cultivates the awakening factor of mindfulness. Having cultivated the awakening factor of mindfulness, the awakening factor of mindfulness becomes fulfilled.

"The awakening factor of mindfulness being fulfilled, he discriminates and examines the Dharma.[n.20] In SN 54.13 at SN V 331,18 the object of such discrimination is in the singular, taṃ dhammaṃ paññāya pavicinati, and the same appears to be the case for 法 in SĀ 810, as elsewhere in the Saṃyukta-āgama 諸 is frequently used to mark the plural of 法. Both singular and plural forms would fall within the scope of this awakening factor; cf. the discussion in Gethin 1992: 147–154. At that time he diligently cultivates the awakening factor of discrimination-of-dharmas. Having cultivated the awakening factor of discrimination-of-dharmas, the awakening factor of discrimination-ofdharmas becomes fulfilled.

"Having discriminated and examined the Dharma, he gains diligent energy. At that time he diligently cultivates the awakening factor of energy. Having cultivated the awakening factor of energy, the awakening factor of energy becomes fulfilled.

"Being diligent and energetic, the mind becomes joyful.[n.21] SN 54.13 at SN V 332,7 specifies that the joy arisen at this stage is non-worldly, pīti nirāmisā. At that time he diligently cultivates the awakening factor of joy. Having cultivated the awakening factor of joy, the awakening factor of joy becomes fulfilled.

"Having become joyful, body and mind are tranquil and calm. At that time he diligently cultivates the awakening factor of tranquillity. Having cultivated the awakening factor of tranquillity, the awakening factor of tranquillity becomes fulfilled.

"Body and mind having become happy, he gains concentration. At that time he diligently cultivates the awakening factor of concentration. Having cultivated the awakening factor of concentration, the awakening factor of concentration becomes fulfilled.

"The awakening factor of concentration having been fulfilled, covetousness and discontent cease and he attains balance and equanimity.[n.22] SN 54.13 at SN V 332,26 instead indicates that at this stage one looks on well with equanimity at the state of mind that has been concentrated in this way, tathā samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. At that time he diligently cultivates the awakening factor of equanimity. Having cultivated the awakening factor of equanimity, the awakening factor of equanimity becomes fulfilled.

"Having established mindfulness on [contemplating] feelings … mind … dharmas in dharmas should also be explained in the same manner. This is called fulfilling the seven awakening factors by cultivating the four satipaṭṭhānas."

Ānanda said to the Buddha: "This is [indeed] called cultivating the four satipaṭṭhānas to fulfil the seven awakening factors. How does the cultivation of the seven awakening factors fulfil knowledge and liberation?"[n.23] In SN 54.13 at SN V 333,16 the Buddha continues on his own with his exposition, without an enquiry by Ānanda prompting him to do so.

The Buddha said to Ānanda: "Suppose a monk cultivates the awakening factor of mindfulness supported by seclusion, supported by dispassion, and supported by cessation, conducing to letting go. Having cultivated the awakening factor of mindfulness [in this way] fulfils knowledge and liberation … up to … cultivates the awakening factor of equanimity supported by seclusion, supported by dispassion, and supported by cessation, leading to letting go. Having cultivated the awakening factor of equanimity in this way fulfils knowledge and liberation.

"Ānanda, this is called dharmas related to one another, dharmas enriching each other. In this way with these thirteen dharmas,[n.24] This would refer to the four satipaṭṭhānas, the seven awakening factors, and knowledge and liberation. as each dharma becomes predominant, that dharma becomes the way to proceed forward in sequence, by being cultivated and fulfilled."

When the Buddha had spoken this discourse, hearing what the Buddha said the venerable Ānanda was delighted and received it respectfully.

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Study

The above discourse is followed in the Saṃyukta-āgama by another two discourses that offer the same exposition.[n.25] SĀ 811 and SĀ 812 at T II 208c10. The difference between these three versions is their narrative setting. The second exposition is occasioned by an unspecified monk's enquiry about this topic. The third exposition begins with the Buddha on his own addressing an unspecified monk, without being prompted to deliver this exposition by an enquiry made by this monk.

In the Saṃyutta-nikāya, altogether four such discourses can be found. In addition to the three settings also found in the Saṃyukta-āgama, one Saṃyutta-nikāya discourse reports that the Buddha on his own expounded the same theme again to Ānanda, without Ānanda having made any corresponding enquiry.[n.26] SN 54.14 at SN V 333,24. So the difference between the Saṃyukta-āgama and the Saṃyutta-nikāya is whether the Buddha discoursed twice on the same topic to Ānanda.

As discussed above, tradition regarded Ānanda as a monk with exceptional memory.[n.27] Cf. above p. 117 note 31.

In view of this one would not expect him to be shown as needing to be taught the same subject twice. In this respect the set of discourses in the Saṃyukta-āgama fits the general tradition better, in that for Ānanda it should have been sufficient to receive a single personal instruction by the Buddha on how mindfulness of breathing relates to the four satipaṭṭhānas, to the seven factors of awakening, and to knowledge and liberation.

Mindfulness of Breathing and the Four Satipaṭṭhānas

The Saṃyutta-nikāya and Saṃyukta-āgama versions are at variance when it comes to explaining the correlation of the four tetrads with the four satipaṭṭhānas.[n.28] For an updated comparative study of the sixteen steps of mindfulness of breathing cf. Anālayo 2016b. Here the Saṃyukta-āgama discourse employs the same mode of explanation throughout. In regard to each tetrad, it explains that the phenomena that form the object of contemplation belong to body, feelings, mind, and dharmas, respectively, therefore they are to be reckoned as instances of the respective satipaṭṭhāna. In regard to the first tetrad, the Saṃyutta-nikāya discourse offers a similar explanation, but when it comes to the remaining tetrads the explanations given in this version differ.

In regard to the second tetrad of mindfulness of breathing, the Saṃyutta-nikāya discourse explains that these four steps (which are to experience joy, experience happiness, experience mental formations, and calm mental formations) correspond to contemplation of feelings because to give close attention to the breath should be reckoned as a certain feeling among feelings.[n.29] [46] SN 54.13 at SN V 330,11: vedanāññatarāham … etaṃ vadāmi yad idam assāsapassāsānaṃ sādhukaṃ manasikāraṃ. This explanation is unexpected, since nowhere else in the discourses is attention (manasikāra) reckoned as a type of feeling.[n.30] [47] Ps IV 140,14 (in regard to the same explanation given in MN 118) recognizes the difficulty with this passage and explains that it is just a figurative form of speech and does not intend "attention" itself, but only its objects.

The third tetrad of mindfulness of breathing (which covers experiencing, gladdening, concentrating, and liberating the mind) corresponds according to the Saṃyutta-nikāya explanation to contemplation of mind because concentration through mindfulness of breathing cannot be properly developed without mindfulness and clear comprehension.[n.31] [48] SN 54.13 at SN V 330,23: nāhaṃ … muṭṭhassatissa asampajānassa ānāpānasatisamādhibhāvanaṃ vadāmi.

Although this is certainly correct, as an explanation for the correlation of the third tetrad with the third satipaṭṭhāna this is also not entirely straightforward. Mindfulness and clear comprehension would be required for all tetrads of mindfulness of breathing, so that it is not clear why this requirement should provide a link between the third tetrad in particular and contemplation of the mind.

When it comes to correlating the fourth tetrad with the fourth satipaṭṭhāna, the Saṃyutta-nikāya version indicates that at this stage one looks on well with equanimity, having seen with wisdom that covetousness and discontent have been overcome.[n.32] [49] SN 54.13 at SN V 330,32: so yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukam ajjhupekkhitā hoti.

Why this should qualify contemplation of dharmas is not quite clear, since according to the Satipaṭṭhāna-sutta freedom from covetousness and discontent should be developed with all four satipaṭṭhānas.[n.33] [50] MN 10 at MN I 56,5: vineyya loke abhijjhādomanassaṃ, a stipulation made for each satipaṭṭhāna. In fact, the Saṃyukta-āgama discourse relates the complete removal of covetousness and discontent to the development of equanimity as a factor of awakening, a development that in both versions can be undertaken based on each of the four satipaṭṭhānas. Thus the absence of covetousness and discontent as such would not bear a specific relation to contemplation of dharmas only.

According to the commentarial gloss, the relationship between the fourth tetrad and contemplation of dharmas can be found in the reference to having seen the absence of covetousness and discontent "with wisdom", since the wisdom referred to here should be understood to represent the insight arisen through contemplation of impermanence, etc., that is, through the four steps described in the last tetrad of mindfulness of breathing.[n.34] [51] Ps IV 142,13.

Indubitably contemplation of impermanence, etc., invests the fourth tetrad of mindfulness of breathing with a strong emphasis on the development of wisdom. Yet in the context of satipaṭṭhāna meditation contemplation of impermanence is part of an instruction that is to be applied to each satipaṭṭhāna. In the case of each of the exercises collected under the four satipaṭṭhānas, the nature of arising and of passing away should be contemplated in such a way that this leads to abiding independently and without clinging to anything in the world.[n.35] [52] MN 10 at MN I 56,30: samudayadhammānupassī vā … viharati, vayadhammānupassī vā … viharati, samudayavayadhammānupassī vā … viharati, … anissito ca viharati na ca kiñci loke upādiyati. Although the formulation differs from the terms used in the fourth tetrad of mindfulness of breathing, the basic implication appears to be quite similar.

In sum, although the points made in the Saṃyutta-nikāya discourse are of interest, the explanations offered in the Saṃyukta-āgama version for correlating the second to fourth tetrad of mindfulness of breathing with the second to fourth satipaṭṭhāna seem more straightforward than their Pāli counterparts.

Alongside such differences, however, the parallel versions agree in highlighting how a particular instance of contemplation of the body, namely mindfulness of breathing, can be developed in such a way as to cover all four satipaṭṭhānas and lead to a development of the seven awakening factors and thereby to liberation. This exemplifies the flexibility of the instructions on mental culture given in the early discourses, which allow combining various aspects of practice in such a way that they lead directly to what the Satipaṭṭhāna-sutta presents as the final goal of any satipaṭṭhāna practice, namely mental purification and the attainment of liberation.[n.36] [53] MN 10 at MN I 55,ult.