Anapanasati Sutta (南傳念安般經)

Anapanasati Sutta

Tang Yongtong Translation

Translator's Note: The Chinese translation of the *Anāpānasati Sūtra* (Mindfulness of Breathing Sūtra) was produced by An Shigao during the Later Han Dynasty. The *Comprehensive Catalog of Buddhist Scriptures* compiled by Shi Daoan of the Eastern Jin Dynasty records two versions: the *Shorter Anāpānasati Sūtra* and the *Longer Anāpānasati Sūtra*, each in one volume. The currently extant version in the canon is titled *The Buddha Speaks the Longer Anāpānasati Sūtra*, divided into two volumes and attributed to An Shigao, which appears to correspond to the *Longer Anāpānasati Sūtra*. The main text is interwoven with annotations by Chen Hui, blending scripture and commentary, and no longer preserves the original form of An Shigao's translation.

Ānāpāna is generally translated as "breath" and is one of the ten contemplations. There are two gates to enter the Dharma: first, contemplation of impurity, and second, mindfulness of breathing. In the Chan methods of the Six Dynasties period in China, mindfulness of breathing was considered the most essential. Ān Shigao translated the *Twelve Gates Sutra* to explain form and shape, while his translation of the *Ānāpānasati Sutra* emphasized the profound secrets of meditation and numerical practices. The latter was especially important, attracting many followers, including Han Lin of Nanyang, Pi Ye of Yingchuan, and Chen Hui of Kuaiji, who practiced it tirelessly. During the Three Kingdoms period, Kang Senghui assisted Chen Hui in annotating the text. Around the same time, the monk Yan Fotiao composed the *Ten Wisdoms Sutra for Monks*, which also elaborated on the teachings of Ānāpāna. In the Six Dynasties, meditation practice was referred to as "Chan and numerical methods," with "numerical methods" being one of the six aspects of mindfulness of breathing. As Hui Jiao of the Liang Dynasty noted in his preface, from the time of Shi Gao to Xuan Gao, the practice of Chan was fully expressed through counting and following the breath, and thoroughly explored through returning to purity. From this, one can understand the significance of mindfulness of breathing during that era.

This translation is derived from the Pali version of the *Madhyama Āgama*, specifically the 118th sūtra, titled the *Ānāpānasati-sutta*. In terms of its content, it can be divided into three main sections: the introduction, the Buddha’s discourse, and the conclusion. The Buddha’s discourse is further divided into three parts: first, praising the Saṅgha; second, the main text on mindfulness of breathing; and third, an extensive explanation of the main text. This explanation itself has four subdivisions: first, cultivating mindfulness of breathing; second, cultivating the four foundations of mindfulness; third, cultivating the seven factors of enlightenment; and fourth, cultivating wisdom and liberation. Among these, the section on cultivating mindfulness of breathing is the key to the entire text. It can truly be said that although the text is concise, its meaning connects to many sūtras. The Southern tradition texts from Sri Lanka that discuss mindfulness of breathing all rely on this text. The Northern tradition in China also largely expands upon it. For example, the *Saṃyuktāgama* (sūtra 29) and the *Mahāvibhāṣā* (chapter 26) both cite this text. This corresponds to the sixteen special accomplishments in the *Xiuxing Daodi Jing* and the sixteen practices in the *Damoduoluo Chan Jing*. Even in the sūtra translated by An Shigao, there is mention of the so-called sixteen excellences, though the wording differs significantly while the essence remains similar. This may be because the fundamental tenets of the Theravāda meditation methods originally stem from the Buddha’s teachings, hence the commonality among various schools. This is one reason why this text is worthy of study. Furthermore, the *Da Anban Shouyi Jing* speaks of four types and six wondrous gates. The older translation of the *Vimuttimagga* expands upon the section on mindfulness of breathing in this sūtra, also discussing four matters, while the Pali *Visuddhimagga*, in its explanation of this section, speaks of eight matters (as detailed in the following table):

Four Types: Counting, Following, Stopping, Contemplation Six Wondrous Gates: Counting the Breath, Following, Stopping, Contemplation, Returning, Purifying Four Matters: Counting, Following, Establishing(i.e., Stopping), Observing(i.e., Contemplation) Eight Matters: Counting, Following, Touching, Establishing, Observing, Returning, Purifying, Pervading Reflection

The traditions of Southern and Northern Buddhism are fundamentally interconnected. This evolution is a significant area worthy of detailed study.

Since this scripture is of such importance, a thorough study of its detailed explanations is also necessary. In addition to translating the main text, I have supplemented it with interpretations based on the *Vimuttimagga* (The Path of Freedom). This is done for three reasons: first, because the *Vimuttimagga* provides a detailed explanation of this scripture; second, because this work belongs to the Southern tradition, allowing us to glimpse the perspective of the Southern Elders; and third, because the Chinese translation of the *Vimuttimagga* is based on a different original text, and the translation itself is of poor quality, often containing errors. By comparing and arranging these texts, we can see how essential it is today to organize and collate ancient works. This is precisely why the China Institute of Inner Learning has undertaken the compilation and printing of the *Treasury of Scriptures*—a project that reflects both profound insight and great dedication.

Thus have I heard. At one time, the Buddha was dwelling in the Great Hall of the Deer Park in the city of Shravasti, together with many renowned elders and disciples. These included the Venerable Shariputra, the Venerable Mahamaudgalyayana, the Venerable Mahakashyapa, the Venerable Katyayana, the Venerable Kapphina, the Venerable Gavampati, the Venerable Cunda, the Venerable Anuruddha, the Venerable Ananda, and other famous elders and disciples.

At that time, the senior monks were instructing the novices. Some senior monks taught ten novices, some taught twenty, some taught thirty, and some even taught forty. Through the guidance of these senior monks, the novice monks gradually made remarkable progress.

At that moment, on the day of the Uposatha observance, at the end of the rainy season retreat, under the full moon, the World-Honored One sat in the open air, surrounded by the community of monks.

The World-Honored One gazed upon the serene assembly of monks and addressed them, saying: "O Bhikkhus, I firmly uphold this path. O Bhikkhus, my heart is steadfast in this path. O Bhikkhus, you too should uphold supreme diligence—believe what has not been believed, attain what has not been attained, and speak truthfully of what is false. I shall return to Shravasti on the full moon of the fourth month."

At that time, on the day of the full-moon Uposatha—the night of the full moon in the fourth month—the World-Honored One sat outdoors, surrounded by the community of monks.

The World-Honored One looked over the silent community of monks and said to them: "Monks, this gathering does not engage in trivial talk. Monks, this gathering does not indulge in idle chatter, but strives for the highest goal. Monks, a gathering such as this deserves to be revered, deserves offerings, and deserves to be greeted with respect. It is truly the world's supreme field of merit. Monks, even a small gift to such a gathering is a great gift, and a great gift becomes an even greater one. Monks, such a gathering is rare in the world and difficult to meet face to face. Monks, hearing of such a gathering, people from afar will travel with their belongings to reach it. Monks, this is the kind of gathering you are."

The original text contains many repetitions, which is characteristic of Buddhist scripture style, and most current translations preserve this structure. However, the ancient translator Dao’an noted five deviations from the original in translation, advocating for the removal of excessive repetition. Even so, today’s translations mostly retain the original form to maintain authenticity.

Monks, the practice of mindfulness of breathing, when cultivated and pursued repeatedly, brings great fruit and great benefit. The repeated cultivation of mindfulness of breathing allows the Four Foundations of Mindfulness to be fulfilled. The repeated cultivation of the Four Foundations of Mindfulness allows the Seven Factors of Awakening to be fulfilled. The repeated cultivation of the Seven Factors of Awakening allows wisdom and liberation to be fulfilled.

Now, following the main text above, a broad explanation is provided below.

According to the *Path of Freedom* (Vimuttimagga), this passage has a slightly different version. It reads:

"One who practices mindfulness of breathing (ānāpānasati) achieves calm, excellence, grace, loveliness, and joyful self-entertainment. If unwholesome thoughts repeatedly arise, they are eliminated. The body becomes free from laziness and the eyes from weariness. The body becomes still and unmoving; the mind becomes still and unmoving. This practice fulfills the Four Foundations of Mindfulness, fulfills the Seven Factors of Enlightenment, and fulfills Liberation. It is praised by the World-Honored One, is the dwelling of the Noble Ones, the dwelling of the Pure Ones (Brahma), and the dwelling of the Thus-Gone One (Tathāgata)."

Monks, how does one cultivate mindfulness of breathing? How does one practice it repeatedly? And how does it yield great fruit and great benefit?

"Monks, a monk goes to the forest, to the foot of a tree, or to an empty, quiet place. He sits down cross-legged, holds his body upright, and establishes his mindfulness in front of him."

According to the *Vimuttimagga*, the past verse is explained as follows: One should fix mindfulness on the tip of the nose or on the upper lip. That is the area touched by the in-breath and out-breath. The meditator settles mindfulness there. With mindfulness, they observe the touch of the in-breath and out-breath at the nose tip or upper lip. Or, they mindfully direct attention to the breath coming in and going out. While the breath comes in, they do not intentionally focus on it; while it goes out, they also do not intentionally focus on it. That which makes contact with the nose tip or upper lip—the in-breath and out-breath—is observed through mindfulness. They mindfully attend to the in-breath, and mindfully attend to the out-breath. It is like a person sawing wood: they apply effort with the saw, but do not deliberately think of the saw moving forward or backward. Likewise, the meditator, with regard to the in-breath and out-breath, does not deliberately think of the breath coming in or going out. They simply observe with mindfulness the area of contact at the nose tip or upper lip.

He is mindful of the out-breath. He is mindful of the in-breath.

According to the *Visuddhimagga* (Path of Purification), *assāsa* is explained as "out-breath" and *passāsa* as "in-breath," so the out-breath comes first and the in-breath follows. However, according to the *Vimuttimagga* (Path of Freedom), the in-breath comes first and the out-breath follows. For now, we follow the Pali *Visuddhimagga* as the standard.

According to the *Path of Liberation*: Be mindful of the in-breath; be mindful of the out-breath. If a meditator's mind becomes disturbed by focusing on the internal and external aspects of the breath, their body and mind become sluggish and agitated—this is a fault. One should not focus on the excessively long breath or the excessively short breath. If one focuses on the longest or shortest breath, their body and mind become sluggish and agitated—this is a fault.

Because of the many variations of the breath, one should not cling to them. If you do so, your mind will become distracted by other objects. When the mind is distracted, both body and mind become sluggish and agitated—these faults are endless.

When the in-and-out breath arises with limitless contacting sensations, you should simply keep an image in mind. By doing this, the mind will not become disturbed.

Do not strive with excessive effort if the mind is slow, nor if the mind is too quick. If you strive with sluggish effort, you will become drowsy and lazy. If you strive with excessive effort, you will become restless. If a meditator is accompanied by drowsiness or restlessness, their body and mind become sluggish and agitated—this is a fault.

By purifying the mind of its nine minor impurities, the meditator mindfully observes the in-breath and out-breath, and a sign arises. What is this sign? It is like touching cotton or soft wool—a pleasant sensation arises. Or like feeling a cool breeze that brings a pleasant sensation. In just this way, the breath’s wind touches the nose, mouth, or lips, and one perceives it simply as an air-current, not as a shape or color—this is called the sign.

If the meditator cultivates this sign again and again, it grows. It may settle at the tip of the nose, or between the eyebrows, or on the forehead. It may become established in many places, eventually filling the head with a wind-sensation. As it grows further, it fills the whole body with a sense of ease—this is called perfection.

However, some meditators perceive unusual visions from the start: smoke, mist, dust, particles of gold, a pricking sensation like needles, or being bitten by ants—seeing various shapes and colors. If the meditator’s mind is unclear, they may mistake these visions as the sign and become confused, no longer focused on the breath. But if the meditator is clear-minded and does not fixate on these visions, but instead simply continues to mindfully observe the in-breath and out-breath, even if other thoughts arise, the confusing visions will disappear when they direct their attention in this way.

The meditator then attains a subtle sign, and with a mind that does not waver, they mindfully observe the in-breath and out-breath. With mastery over the sign, they wish to practice further. Through the power of this desire, they mindfully observe the in-breath and out-breath. Then joy arises. Once they master that joy, they again, with the power of desire, mindfully observe the in-breath and out-breath. Then the factor of equanimity arises. After this, with mastery of equanimity, with mastery of desire, and with the presence of joy, they mindfully observe the in-breath and out-breath, and their mind becomes undisturbed. When the mind is undisturbed, the hindrances are extinguished, and the factors of absorption begin to arise. This meditator has attained the glorious, supreme four absorptions of concentration, as described previously in detail.

Furthermore, the ancient teachers spoke of four ways to practice mindfulness of breathing: counting, following, fixing, and contemplating.

**Question:** What is meant by counting? **Answer:** At first, from the beginning of an out-breath to the end of an in-breath, the meditator counts from one to ten, but not beyond ten. Another method is to count from one to five, but not beyond five. One should be careful not to make a mistake. When counting no longer requires effort, and the awareness of the breath stays without needing to count, this is called counting.

**What is following?** It means abandoning the counting, and with mindfulness, continually tracking the in-and-out breath without interruption. This is called following.

**What is fixing?** One fixes the breath-awareness on the spot where the breath touches, such as the tip of the nose or the lips. There, one simply perceives it as a current of air and keeps the mind steady on that point. This is called fixing.

**What is contemplating?** With mastery of the touch-point, one contemplates the sign itself. Also, the feelings of joy, happiness, and other states that arise from this practice should be observed and understood. This is called contemplating.

Counting is used to overcome scattering thoughts and to reach insight into cessation. Following is for overcoming gross thinking, establishing continuous mindfulness on the breath. Fixing is for cutting off distraction from gross objects, creating a stable, unmoving awareness. Contemplating is for comprehending the sign and realizing the higher states.

They breathe in a long breath, and are aware, "I am breathing in a long breath." They breathe out a long breath, and are aware, "I am breathing out a long breath." They breathe in a short breath, and are aware, "I am breathing in a short breath." They breathe out a short breath, and are aware, "I am breathing out a short breath."

According to the *Path to Freedom*, explaining long and short breaths is quite difficult to explore. There may be errors or omissions in the text. The *Path of Purification* explains it this way: "Like an elephant or a snake, due to their nature, they complete a slow breath over a long course, and all breaths are similarly exhaled. This is called 'long.' Like a dog or a rabbit, due to their nature, they complete a rapid breath over a short course, and all breaths are similarly exhaled. This is called 'short.'"

When breathing out, he trains himself to be aware of the entire body. When breathing in, he trains himself to be aware of the entire body.

According to the *Path of Freedom*: "One who practices mindfulness of breathing, understanding the entire body, trains thus with the second *jhana*," one understands the entire body through non-delusion and through the nature of the practice.

**Question:** What does it mean to understand the entire body through non-delusion? **Answer:** When a practitioner focuses on mindfulness of breathing, their mind and body become filled with the touch of joy and ease. Because joy and ease permeate the entire body, they understand it without delusion.

**Question:** How does one understand the entire body through the nature of the practice? **Answer:** In-and-out breathing is what abides in one place, which is the physical body. The act of breathing itself involves the mind and mental factors, which is the mental body. These two—the physical body and the mental body—constitute the "entire body." The practitioner, seeing this clearly, understands that although there is a body, there is no self, no living being, and no soul.

The text further says: "This 'training' refers to the Three Trainings. First, the training in higher virtue. Second, the training in higher mind. Third, the training in higher wisdom. True virtue is called the training in higher virtue. True concentration is called the training in higher mind. True wisdom is called the training in higher wisdom. The meditator learns these three trainings by focusing mindfulness on each subject. Having practiced and cultivated them repeatedly, this is called 'training.'"

As they breathe out, they deliberately focus on calming the body's activities. As they breathe in, they deliberately focus on calming the body's activities.

According to the Treatise: "Inhalation while calming the physical formation: thus one trains."

What is meant by "physical formation"? It refers to the in-and-out breath. Through this physical formation, the body moves—bending, stretching, changing with the breath, rising, vibrating, and swaying. In this way, one trains to calm and still the physical formation.

Furthermore, by calming the coarse physical formation, one trains in the refined physical formation, cultivating the first meditative absorption. From that point, by means of the most refined level, one trains in the second meditative absorption. Then, by means of the finest level, one trains in the third meditative absorption. Finally, by stilling it completely, without remainder, one trains in the fourth meditative absorption.

Question: If the in-and-out breath is stopped without remainder, how can one practice mindfulness of breathing?

Answer: Because one has skillfully grasped the initial sign. Even when the in-and-out breath has stopped, this sign arises and forms the basis of one's meditation practice. Why is that? Because the various meditative absorptions are known by joy as their function.