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I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's Park. Then Ven. Ananda went to where the Blessed One was staying and, on arriving, bowed down and sat to one side. As he was sitting there he addressed the Blessed One, saying, "Is there one quality that, when developed and pursued, brings four qualities to completion? And four qualities that, when developed and pursued, bring seven qualities to completion? And seven qualities that, when developed and pursued, bring two qualities to completion?"
"Yes, Ananda, there is one quality that, when developed and pursued, brings four qualities to completion; and four qualities that, when developed and pursued, bring seven qualities to completion; and seven qualities that, when developed and pursued, bring two qualities to completion. And what is the one quality that, when developed and pursued, brings four qualities to completion? What are the four qualities that, when developed and pursued, bring seven qualities to completion? What are the seven qualities that, when developed and pursued, bring two qualities to completion?
"Mindfulness of in-and-out breathing, when developed and pursued, brings the four frames of reference (foundations of mindfulness) to completion. The four frames of reference, when developed and pursued, bring the seven factors of awakening to completion. The seven factors of awakening, when developed and pursued, bring clear knowing and release to completion.
"Now in what way does a monk develop and pursue mindfulness of in-and-out breathing so that it brings the four frames of reference to completion?
"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
"(1) Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. (2) Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. (3) He trains himself to breathe in sensitive to the entire body, and to breathe out sensitive to the entire body. (4) He trains himself to breathe in calming the bodily processes, and to breathe out calming the bodily processes.
"(5) He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture. (6) He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure. (7) He trains himself to breathe in sensitive to mental processes, and to breathe out sensitive to mental processes. (8) He trains himself to breathe in calming mental processes, and to breathe out calming mental processes.
"(9) He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. (10) He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind. (11) He trains himself to breathe in steadying the mind, and to breathe out steadying the mind. (12) He trains himself to breathe in releasing the mind, and to breathe out releasing the mind.
"(13) He trains himself to breathe in focusing on inconstancy, and to breathe out focusing on inconstancy. (14) He trains himself to breathe in focusing on dispassion (literally, fading), and to breathe out focusing on dispassion. (15) He trains himself to breathe in focusing on cessation, and to breathe out focusing on cessation. (16) He trains himself to breathe in focusing on relinquishment, and to breathe out focusing on relinquishment.
"Now, on whatever occasion a monk breathing in long discerns that he is breathing in long; or breathing out long, discerns that he is breathing out long; or breathing in short, discerns that he is breathing in short; or breathing out short, discerns that he is breathing out short; trains himself to breathe in...and... out sensitive to the entire body; trains himself to breathe in...and...out calming the bodily processes: On that occasion the monk remains focused on the body in and of itself -- ardent, alert, and mindful -- subduing greed and distress with reference to the world. I tell you, monks, that this -- the in-and-out breath -- is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in and of itself -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world.
"On whatever occasion a monk trains himself to breathe in...and...out sensitive to rapture; trains himself to breathe in...and...out sensitive to pleasure; trains himself to breathe in...and...out sensitive to mental processes; trains himself to breathe in...and...out calming mental processes: On that occasion the monk remains focused on feelings in and of themselves -- ardent, alert, and mindful -- subduing greed and distress with reference to the world. I tell you, monks, that this -- close attention to in-and-out breaths -- is classed as a feeling among feelings, which is why the monk on that occasion remains focused on feelings in and of themselves -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world.
"On whatever occasion a monk trains himself to breathe in...and...out sensitive to the mind; trains himself to breathe in...and...out satisfying the mind; trains himself to breathe in...and...out steadying the mind; trains himself to breathe in...and...out releasing the mind: On that occasion the monk remains focused on the mind in and of itself -- ardent, alert, and mindful -- subduing greed and distress with reference to the world. I don't say that there is mindfulness of in-and-out breathing in one of confused mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in and of itself -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world.
"On whatever occasion a monk trains himself to breathe in...and...out focusing on inconstancy; trains himself to breathe in...and...out focusing on dispassion; trains himself to breathe in...and...out focusing on cessation; trains himself to breathe in...and...out focusing on relinquishment: On that occasion the monk remains focused on mental qualities in and of themselves -- ardent, alert, and mindful -- subduing greed and distress with reference to the world. He who sees clearly with discernment the abandoning of greed and distress is one who oversees with equanimity, which is why the monk on that occasion remains focused on mental qualities in and of themselves -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world.
"This is how developing and pursuing mindfulness of in-and-out breathing in brings the four frames of reference to completion.
"And how are the four frames of reference developed and pursued so that the seven factors of awakening come to completion?
"(1) On whatever occasion the monk remains focused on the body in and of itself -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world, on that occasion his mindfulness is steady and without lapse. When his mindfulness is steady and without lapse, then mindfulness as a factor of awakening becomes aroused. He develops it, and through him it goes to the culmination of its development.
"(2) Remaining mindful in this way, he examines, analyzes, and comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, and coming to a comprehension of that quality with discernment, then analysis of qualities as a factor of awakening becomes aroused. He develops it, and through him it goes to the culmination of its development.
"(3) In one who examines, analyzes, and comes to a comprehension of that quality with discernment, unflagging persistence is aroused. When unflagging persistence is aroused in one who examines, analyzes, and comes to a comprehension of that quality with discernment, then persistence as a factor of awakening becomes aroused. He develops it, and through him it goes to the culmination of its development.
"(4) In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor of awakening becomes aroused. He develops it, and through him it goes to the culmination of its development.
"(5) For one who is enraptured, the body grows calm and the mind grows calm. When the body and mind of an enraptured monk grow calm, then serenity as a factor of awakening becomes aroused. He develops it, and through him it goes to the culmination of its development.
"(6) For one who is at ease -- his body calmed -- the mind becomes concentrated. When the mind of one who is at ease -- his body calmed -- becomes concentrated, then concentration as a factor of awakening becomes aroused. He develops it, and through him it goes to the culmination of its development.
"(7) He oversees the mind thus concentrated with equanimity. When he oversees the mind thus concentrated with equanimity, equanimity as a factor of awakening becomes aroused. He develops it, and through him it goes to the culmination of its development.
(Similarly with the other three frames of reference: feelings, mind, and mental qualities.)
"This is how the four frames of reference, when developed and pursued, lead to the culmination of the seven factors of awakening.
"And how are the seven factors of awakening developed and pursued so as to lead to the culmination of clear knowing and release? There is the case where a monk develops the mindfulness as a factor of awakening dependent on seclusion...dispassion...cessation, resulting in relinquishment. He develops the analysis of qualities as a factor of awakening...the persistence as a factor of awakening...the rapture as a factor of awakening...the serenity as a factor of awakening...the concentration as a factor of awakening...the equanimity as a factor of awakening dependent on seclusion...dispassion...cessation, resulting in relinquishment.
"This is how the seven factors of awakening, when developed and pursued, lead to the culmination of clear knowing and release."
That is what the Blessed One said. Satisfied, Ven. Ananda delighted in the Blessed One's words.
Note: This sutta is very similar to the popular 'Anapanasati Sutta' (Discourse on Mindfulness of Breathing) -- Binh Anson.
Revised: Thu 24 October 1996 http://www.accesstoinsight.org/canon/samyutta/sn54-13.html