ANAPANASSATI SUTTA
Discourse on Mindfulness of In-coming and Out-going Breath
Anupada Vagga, Uparipannasa
Majjhima Nikaya, Suttanta Pitaka

         144. Thus have I heard:

         Once the Bhagava was residing with many of the most eminent senior disciples at Pubbarama, the pinnacled monastery built by Migaramata (Visakha) in Savatthi. In residence with him were the Venerable Sariputta, the Venerable Maha Moggallana, the Venerable Maha Kassapa, the Venerable Maha Kaccayana, the Venerable Maha Kotthika, the Venerable Maha Kappina, the Venerable Maha Cunda, the Venerable Anuruddha, the Venerable Revata, the Venerable Ananda and many other most eminent senior disciples.

         On that occasion, the senior bhikkhus were giving advice and instruction to the junior bhikkhus. Some senior bhikkhus gave advice and instruction to ten bhikkhus; some senior bhikkhus gave advice and instruction to twenty bhikkhus; some senior bhikkhus gave advice and instruction to thirty bhikkhus; some senior bhikkhus gave advice and instruction to forty bhikkhus. On being thus advised and instructed by the senior bhikkhus, the junior bhikkhus came to acquire further knowledge which was superior to what they had learnt before.¹

         145. At that time, on the night of the fifteenth day of the month, the full moon day, an uposatha day which (also) happened to be the Pavarana Day, the Bhagava was sitting in the open air surrounded by a company of bhikkhus. Then, glancing round at the silent and quiet gathering of bhikkhus, the Bhagava addressed them, saying: "Bhikkhus, I approve of this practice (of yours). And, bhikkhus, there is approval in my mind for this practice (of yours). Therefore, bhikkhus, strive your utmost to attain that which has not yet been attained, to obtain that which has not yet been obtained, and to realize that which has not yet been realized. I shall tarry here in this city of Savatthi (postponing the Pavarana ceremony) to the next full moon day at the end of the four-month rainy season when the white lotus blooms."

         The bhikkhus living in the countryside heard: 'The Bhagava would be tarrying in Savatthi till the end of the four-month rainy season when the white lotus blooms.' And the bhikkhus living in the countryside went to Savatthi to pay homage to the Bhagava. The senior bhikkhus strove their utmost to give advice and instruction to the junior bhikkhus. Some senior bhikkhus gave advice and instruction to ten bhikkhus; some senior bhikkhus gave advice and instruction to twenty bhikkhus; some senior bhikkhus gave advice and instruction to thirty bhikkhus and some senior bhikkhus gave advice and instruction to forty bhikkhus. On being thus advised and instructed by the senior bhikkhus, the junior bhikkhus came to acquire further knowledge which was superior to what they had learnt before.

         146. At that time, on the night of the fifteenth day of the month, an uposatha day and the full moon day at the end of the four-month rainy season when the white lotus blooms, the Bhagava was sitting in the open air surrounded by a company of bhikkhus. Then, glancing round at the silent and quiet company of bhikkhus, the Bhagava addressed them, saying: "Bhikkhus, there is no worthlessness or inferiority in this gathering; bhikkhus, this gathering is pure and is full of essence.

         "Bhikkhus, a gathering of such nature is worthy of offerings brought even from afar, is worthy of offerings specially set aside for guests, is worthy of offerings donated for well-being in the future existences; it is worthy of receiving obeisance; it is the incomparable fertile field for all to sow the seeds of merit. Bhikkhus, this company of bhikkhus is of such a character.

         "Bhikkhus, a small amount of offering given to a gathering of such nature brings much merit; a large amount of offering brings much more merit. Bhikkhus, this company of bhikkhus is of such a character.

         "Bhikkhus, it is a rare opportunity for people to see a gathering of such nature. Bhikkhus, this company of bhikkhus is of such a character.

         "Bhikkhus, to pay homage to a gathering of such nature, it is worthwhile travelling for many yojanas carrying provisions. Bhikkhus, this company of bhikkhus is of such a character."

         147. Bhikkhus, in this company of bhikkhus, there are bhikkhus who are devoid of kilesas (defilements), who are rid of asavas (defilements that befuddle the mind), who have fulfilled magga practice, have completed their task, have laid down the burden (of the five khandhas), have achieved the benefit (of Arahatta-phala), have done away with the fetters binding them to existence, have full knowledge, and have a mind liberated from kilesas. Bhikkhus, in this company of bhikkhus, there are such bhikkhus.

         Bhikkhus, in this company of bhikkhus, there are bhikkhus who, through the total destruction of the five fetters that lead to (rebirth in) the lower planes (of sensual existence), will have a spontaneous rebirth (in the abode of brahmas) and, not being liable to return from that realm, will realize parinibbana there. Bhikkhus, in this company of bhikkhus, there are such bhikkhus.

         Bhikkhus, in this company of bhikkhus, there are bhikkhus who are Once-Returners (sakadagamis), who, through the total destruction of the three fetters⁶ and through lessening of attachment, anger and bewilderment, will return only once to this world and make an end of the cycle of dukkha. Bhikkhus, in this company of bhikkhus, there are such bhikkhus.

         Bhikkhus, in this company of bhikkhus, there are bhikkhus who are Stream-Winners (sotapannas) who, through the total destruction of three fetters, are not liable to fall into realms of misery and suffering, are definitely assured of a good destination and of attaining the three higher levels of Insight (magga). Bhikkhus, in this company of bhikkhus, there are such bhikkhus.

         Bhikkhus, in this company of bhikkhus, there are bhikkhus who abide in the cultivation of the Four Methods of Steadfast Mindfulness (Satipatthana). Bhikkhus, in this company of bhikkhus, there are such bhikkhus.

         Bhikkhus, in this company of bhikkhus, there are bhikkhus who abide in the cultivation of the Four Supreme Efforts (Sammappadhana) ...p... the Four Bases of Psychic Potency (Iddhipada) ...p... the Five Faculties (Indriya) ...p... the Five Powers (Bala) ...p... the Seven Factors of Enlightenment (Bojjhanga) ...p... who abide in the cultivation of the Ariya Path of Eight Constituents (Atthangika Magga). Bhikkhus, in this company of bhikkhus, there are such bhikkhus.

         Bhikkhus, in this company of bhikkhus, there are bhikkhus who abide in the cultivation of goodwill (metta), who abide in the cultivation of compassion (karuna), who abide in the cultivation of sympathetic joy (mudita), who abide in the cultivation of equanimity (upekkha), who abide in the cultivation of meditation on foulness (asubha), who abide in the cultivation of meditation on the concept of impermanence. Bhikkhus, in this company of bhikkhus, there are such bhikkhus.

         Bhikkhus, in this company of bhikkhus, there are bhikkhus who abide in the cultivation of mindfulness of in-coming breath and out-going breath. Bhikkhus, if one cultivates and repeatedly practises mindfulness of the in-coming breath and out-going breath, it would prove immensely fruitful and highly beneficial. Bhikkhus, by cultivating and repeatedly practising mindfulness of the in-coming breath and out-going breath, the practice of the Four Methods of Steadfast Mindfulness is accomplished. By cultivating and repeatedly practising the Four Methods of Steadfast Mindfulness, the Seven Factors of Enlightenment are fulfilled. By cultivating and repeatedly practising the Seven Factors of Enlightenment, Emancipation by arahatta magga and arahatta phala is attained.

        148. Bhikkhus, how should mindfulness of the in-coming breath and out-going breath be cultivated and how should it be repeatedly practised to be immensely fruitful and highly beneficial? In this Teaching, bhikkhus, the bhikkhu goes to the forest, or to the foot of a tree, or to a secluded place, sits cross-legged, keeps his body erect and establishes mindfulness, orientating it (towards the object of concentration). Then that bhikkhu breathes in with entire mindfulness, and breathes out with entire mindfulness. When he makes a long inhalation, he knows: "I make a long inhalation." When he makes a long exhalation, he knows: "I make a long exhalation." When he makes a short inhalation, he knows: "I make a short inhalation." When he makes a short exhalation, he knows: "I make a short exhalation." He trains himself to be clearly conscious of the whole stretch of the in-coming breath (at its beginning, at its middle and at its end). He trains himself to be clearly conscious of the whole stretch of the out-going breath (at its beginning, at its middle and at its end). He trains himself to calm down the strong inhalation as he breathes in. He trains himself to calm down the strong exhalation as he breathes out.

         He trains himself to be clearly conscious of piti (joyful satisfaction) as he inhales. He trains himself to be clearly conscious of piti (joyful satisfaction) as he exhales. He trains himself to be clearly conscious of sukha (bliss) as he inhales. He trains himself to be clearly conscious of sukha (bliss) as he exhales. He trains himself to be clearly conscious of volitional activities (of sensation and perception) as he inhales. He trains himself to be clearly conscious of volitional activities as he exhales. He trains himself to calm down volitional activities as he inhales. He trains him self to calm down volitional activities as he exhales.

         He trains himself to be clearly conscious of the mind as he inhales. He trains himself to be clearly conscious of the mind as he exhales. He trains himself to inhale with gladdened mind. He trains himself to exhale with gladdened mind.

         He trains himself to inhale with settled mind.⁷ He trains himself to exhale with settled mind. He trains himself to inhale with mind liberated (from defilements). He trains himself to exhale with mind liberated (from defilements).

         He trains himself to inhale with repeated contemplation of impermanence. He trains himself to exhale with repeated contemplation of impermanence. He trains himself to inhale with repeated contemplation of destruction of attachment. He trains himself to exhale with repeated contemplation of destruction of attachment.⁸ He trains himself to inhale with repeated contemplation of cessation (of conditioned and compounded factors). He trains himself to exhale with repeated contemplation of cessation (of conditioned and compounded factors). He trains himself to inhale with repeated contemplation of the discarding of defilements. He trains himself to exhale with repeated contemplation of the discarding of defilements.

         Bhikkhus! Mindfulness of inhalation and exhalation, when thus cultivated and thus repeatedly practised, is immensely fruitful and highly beneficial.

         149. Bhikkhus, in what manner is the Practice of the Four Methods of Steadfast Mindfulness accomplished by cultivating and repeatedly practising mindfulness of the in-coming breath and out-going breath? Bhikkhus, when the bhikkhu makes a long inhalation, he knows:

         "I make a long inhalation." When he makes a long exhalation, he knows: "I make a long exhalation." When he makes a short inhalation, he knows: "I make a short inhalation." When he makes a short exhalation, he knows: "I make a short exhalation."

         He trains himself to be clearly conscious of the whole stretch of the in-coming breath (at its beginning, at its middle and at its end). He trains himself to be clearly conscious of the whole stretch of the out-going breath (at its beginning, at its middle and at its end). He trains himself to calm down the strong inhalation as he breathes in. He trains himself to calm down the strong exhalation as he breathes out.

         At that time, bhikkhus, that bhikkhu keeps his mind steadfastly on the body (Kaya), with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, soulless and unpleasant nature), thus keeping away covetousness and distress pertaining to the five khandha aggregates which are the objects of Clinging. Bhikkhus, I teach the in-coming breath and the out-going breath as being one of the kayas.¹⁰ For that reason, bhikkhus, the bhikkhu keeps his mind steadfastly on the body (Kaya), with diligence, comprehension and mindfulness (and perceives its impermanent, insecure, soulless and unpleasant nature), thus keeping away covetousness and distress pertaining to the five khandha aggregates which are the objects of Clinging.(1)

         Bhikkhus, the bhikkhu trains himself to be clearly conscious of piti (joyful satisfaction) as he inhales. He trains himself to be clearly conscious of piti (joyful satisfaction) as he exhales. He trains himself to be clearly conscious of sukha (bliss) as he inhales. He trains himself to be. clearly conscious of sukha (bliss) as he exhales. He trains himself to be clearly conscious of volitional activities (of sensation and perception) as he inhales. He trains himself to be clearly conscious of volitional activities as he exhales.

         The in-coming breath and out-going breath come under vayo kaya.

         He trains himself to calm down volitional activities as he inhales. He trains himself to calm down volitional activities as he exhales.

         At that time, bhikkhus, that bhikkhu keeps his mind steadfastly on sensation (vedana), with diligence, comprehension and mindfulness, (and perceives its impermanent insecure, soulless and unpleasant nature), thus keeping away covetousness and distress pertaining to the five khandha aggregates which are the objects of Clinging. Bhikkhus, I teach proper reflection on the in-coming breath and the out-going breath as being one of the Sensations (vedana)¹¹ For that reason, bhikkhus, the bhikkhu keeps his mind steadfastly on Sensation (vedana), with diligence, comprehension and mindfulness (and perceives its impermanent, insecure, soulless and unpleasant nature), thus keeping away covetousness and distress pertaining to the five khandha aggregates which are the objects of Clinging. (2)

         Bhikkhus, the bhikkhu trains himself to be clearly conscious of the mind as he inhales. He trains himself to be clearly conscious of the mind as he exhales. He trains himself to inhale with gladdened mind. He trains himself to exhale with gladdened mind. He trains himself to inhale with settled mind. He trains himself to exhale with settled mind. He trains himself to inhale with mind liberated (from defilements). He trains himself to exhale with mind liberated (from defilements).

         At that time, bhikkhus, that bhikkhu concentrates steadfastly on the mind (citta), with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, soulless and unpleasant nature), thus keeping away covetousness and distress pertaining to the five khandha aggregates which are the objects of Clinging. Bhikkhus, I do not teach mindfulness of the in-coming breath and out-going breath to one who is given to forgetfulness and is lacking in clear comprehension. For that reason, bhikkhus, that bhikkhu concentrates steadfastly on the mind (citta) with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, soulless and unpleasant nature), thus keeping away covetousness and distress pertaining to the five khandha aggregates which are the objects of Clinging. (3)

         Bhikkhus, the bhikkhu trains himself to inhale with repeated contemplation of impermanence. He trains himself to exhale with repeated contemplation of impermanence. He trains himself to inhale with repeated contemplation of destruction of attachment. He trains himself to exhale with repeated contemplation of destruction of attachment. He trains himself to inhale with repeated contemplation of cessation (of conditioned and compounded factors). He trains himself to exhale with repeated contemplation of cessation (of conditioned and compounded factors). He trains himself to inhale with repeated contemplation of the discarding of defilements. He trains himself to exhale with repeated contemplation of the discarding of defilements.

         At that time, bhikkhus, that bhikkhu keeps his mind steadfastly on the dhamma, with diligence, comprehension and mindfulness, (and perceives their impermanent, insecure, soulless and unpleasant nature), thus keeping away covetousness and distress pertaining to the five khandha aggregates which are the objects of Clinging. That bhikkhu abandons covetousness and distress; and seeing that abandonment with insight, there is complete equanimity in him. For that reason, bhikkhus, the bhikkhu keeps his mind steadfastly on the dhamma, with diligence, comprehension and mindfulness (and perceives their impermanent, insecure, soulless and unpleasant nature), thus keeping away covetousness and distress pertaining to the five khandha aggregates which are the objects of Clinging. (4)

         Bhikkhus, by thus cultivating and by thus repeatedly practising mindfulness of the in-coming breath and out-going breath, the practice of the Four Methods of Steadfast Mindfulness is accomplished.

        150. Bhikkhus, in what manner are the Seven Factors of Enlightenment fulfilled by cultivating and repeatedly practising the Four Methods of Steadfast Mindfulness? Bhikkhus, the bhikkhu keeps his mind steadfastly on the body (Kaya), with diligence, comprehension and mindfulness (and perceives its impermanent, insecure, soulless and unpleasant nature), thus keeping away covetousness and distress pertaining to the five khandha aggregates which are the objects of Clinging. At that time, the mindfulness of that bhikkhu is established without remission. Bhikkhus, when the mindfulness of that bhikkhu is established without remission, the enlightenment-factor of mindfulness of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of mindfulness; and cultivation of the enlightenment-factor of mindfulness of that bhikkhu is completed. (1)

         That bhikkhu, who is thus established in mindfulness, reflects on, examines and investigates that dhamma (i.e., the phenomenon of inhaling and exhaling) with vipassana insight. Bhikkhus, when the bhikkhu, who is thus established in mindfulness, reflects on, examines and investigates that dhamma with vipassana insight, the enlightenment-factor of investigative knowledge of phenomena of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of investigative knowledge of phenomena; and the cultivation of the enlightenment-factor of investigative knowledge of phenomena of that bhikkhu is completed. (2)

         In that bhikkhu, who has thus reflected on, examined and investigated that dhamma with vipassana insight, unrelenting effort is developed. Bhikkhus, when the unrelenting effort of the bhikkhu, who has thus reflected on, examined and investigated that dhamma with vipassana insight, is developed, the enlightenment-factor of effort of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of effort; and the cultivation of the enlightenment-factor of effort of that bhikkhu is completed. (3)

         To the bhikkhu who is endowed with unrelenting effort there arises piti (joyful satisfaction) that is free from defilements. Bhikkhus, when phi that is free from defilements arises in that bhikkhu who is endowed with unrelenting effort, the enlightenment-factor of delightful satisfaction of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of delightful satisfaction; and the cultivation of the enlightenment-factor of delightful satisfaction of that bhikkhu is completed. (4)

         The bhikkhu who has a mind filled with piti (delightful satisfaction) is calm in body" and mind. Bhikkhus, when the bhikkhu who has a mind filled with piti is calm in body and mind, the enlightenment-factor of serenity of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of serenity; and the cultivation of the enlightenment-factor of serenity of that bhikkhu is completed. (5)

         The mind of the bhikkhu, who is calm in body and is happy, is established in concentration. Bhikkhus, when the mind of that bhikkhu, who is calm in body and is happy, is established in concentration, the enlightenment-factor of concentration of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of concentration; and the cultivation of the enlightenment-factor of concentration of that bhikkhu is completed.(6)

         The bhikkhu views with perfect equanimity the mind thus established in concentration. Bhikkhus, when that bhikkhu views with perfect equanimity the mind thus established in concentration, the enlightenment-factor of equanimity of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of equanimity; and the cultivation of the enlightenment-factor of equanimity of that bhikkhu is completed. (7)

        151. Bhikkhus, the bhikkhu keeps his mind steadfastly on Sensation ...p... Bhikkhus, the bhikkhu concentrates steadfastly on the mind ...p... Bhikkhus, the bhikkhu keeps his mind steadfastly on the dhamma, with diligence, comprehension and mindfulness, (and perceives their impermanent, insecure, soulless and unpleasant nature), thus keeping away covetousness and distress pertaining to the five khandha aggregates which are the objects of Clinging. At that time, the mindful ness of that bhikkhu is established without remission. Bhikkhus, when the mindfulness of the bhikkhu is established without remission the enlightenment-factor of mindfulness of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of mindfulness; and the cultivation of the enlightenment-factor of mindfulness of that bhikkhu is completed. (1)

         That bhikkhu, who is thus established in mindfulness, reflects on, examines and investigates that dhamma (i.e., the phenomenon of inhaling and exhaling) with vipassana-insight. Bhikkhus, when the bhikkhu, who is thus established in mindfulness, reflects on, examines and investigates that dhamma with vipassana insight, the enlightenment-factor of the investigative knowledge of phenomena of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of investigative knowledge of phenomena; and the cultivation of the enlightenment factor of investigative know ledge of phenomena of that bhikkhu is completed. (2)

         In that bhikkhu, who has thus reflected on, examined and investigated that dhamma with vipassana insight, unrelenting effort is developed. Bhikkhus, when the unrelenting effort of the bhikkhu, who has thus reflected on, examined and investigated that dhamma with vipassana insight, is developed, the enlightenment-factor of effort of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of effort; and the cultivation of the enlightenment factor of effort of that bhikkhu is completed. (3)

         To the bhikkhu who is endowed with unrelenting effort there arises piti (joyful satisfaction) that is free from defilements. Bhikkhus, when piti that is free from defilements arises in that bhikkhu who is endowed with unrelenting effort, the enlightenment-factor of delightful satisfaction of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of delightful satisfaction; and the cultivation of the enlightenment-factor of delightful satisfaction of that bhikkhu is completed. (4)

         The bhikkhu who has a mind filled with delightful satisfaction is calm in body and mind. Bhikkhus, when the bhikkhu, who has a mind filled with delightful satisfaction, is calm in body and mind, the enlightenment-factor of serenity of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of serenity; and the cultivation of the enlightenment-factor of serenity of that bhikkhu is completed. (5)

         The mind of the bhikkhu, who is calm in body and is happy, is established in concentration. Bhikkhus, when the mind of that bhikkhu, who is calm in body and is happy, is established in concentration, the enlightenment-factor of concentration of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of concentration; and the cultivation of the enlightenment-factor of concentration of that bhikkhu is completed. (6)

         That bhikkhu views with perfect equanimity the mind thus established in concentration. Bhikkhus, when that bhikkhu views with perfect equanimity the mind thus established in concentration, the enlightenment-factor of equanimity of that bhikkhu is developed; the bhikkhu repeatedly cultivates the enlightenment-factor of equanimity; and the cultivation of the enlightenment-factor of equanimity of that bhikkhu is completed. Bhikkhus, by thus cultivating and by thus repeatedly practising meditation on the Four Methods of Steadfast Mindfulness, the Seven Factors of Enlightenment are fulfilled. (7)

         152. Bhikkhus, in what manner is the Emancipation through Insight-wisdom attained by cultivating and by repeatedly practising the Seven Factors of Enlightenment? Bhikkhus, in this Teaching, the bhikkhu cultivates the enlightenment-factor of mindfulness that is directed to detachment (viveka) from defilements, freedom from attachment (viraga), cessation (nirodha) of defilements, and that promotes and develops the uprooting of defilements and speedy attainment of Nibbana (vossagga). He cultivates the enlightenment-factor of investigative knowledge of phenomena ...p... He cultivates the enlightenment-factor of effort ...p... He cultivates the enlightenment-factor of delightful satisfaction ...p... He cultivates the enlightenment-factor of serenity ...p... He cultivates the enlightenment-factor of concentration ...p... He cultivates the enlightenment-factor of equanimity that is directed to detachment from defilements, freedom from attachment, cessation of defilement; and that promotes and develops the uprooting of defilements and speedy attainment of Nibbana. Bhikkhus, the Emancipation through Insight-wisdom is attained by thus cultivating and by thus repeatedly practising the Seven Factors of Enlightenment.

         Thus spoke the Bhagava. Delighted with what the Bhagava had said, the bhikkhus received it with gladness.

End of the Anapanassati Sutta,

the eighth in this vagga..

         1. This means that the junior bhikkhus came to acquire further knowledge such as that of the preparation for meditation, the knowledge which is superior to the observance of moral discipline, etc., already known to them.

         2. Pavarana Day: A ceremony at the end of the rains retreat period (vassa) at which the bhikkhus in a certain community gather together and invite each other to give admonition for any transgression of the rules of discipline which, one sees or hears or has reason to believe, has been committed.

         3. By what hag not yet been attained, obtained and realized: is meant Arahattaphala.

         4. yojana: A unit of distance variously estimated as a distance between seven miles and twelve miles.

         5. the five fetters: (i) Sakkayaditthi, the view of individuality which wrongly takes any or all of the five aggregates of mind and matter as atta (Self), jiva (Soul), and satta (being). (ii) Vicikiccha, doubts in the Buddha, the Dhamma and the Samgha. (iii) Silabba- taparamasa, belief in efficacy of practices and paths other than the Ariya Path of Eight constituents. (iv) Kamaraga, craving for kamabhava, sensual existence. (v) Byapada, ill will.

         6. the three fetters: the first three fetters mentioned in footnote No.5.

         7. settled mind: samadaha citta, equivalent to samahita citta, mind settled on an object of concentration.

         8. Attachment (raga) is almost synonymous with craving tanha ). Destruction of attachment (raga) and cessation of conditioned and compounded factors are of the same nature and imply the realization of Nibbana. Discarding of defilements also implies realization of magga and Nibbana.

         9. the five khandha of Clinging: in the Pali text loka; interpreted by the commentary in the Mahasatipatthana Sutta as rendered here.

         10. kaya in the sense of material body can be reduced to the four great primary elements, literally' translated as 'earth, water, fire and air', 'pathavi, apo, tajo and vayo'. By identifying Kaya with those four elements, kaya is classified into four kinds.

         11. one of the sensations (vedanas): Sensation is classified into three, namely, pleasant sensation (sukha vedana), unpleasant sensation (dukkha vedana) and neither pleasant nor unpleasant sensation (upekkha vedana). Here pleasant sensation is meant.

         12. keeps his mind ... on the dhamma: being completely aware of the absence in him of covetousness and distress, i.e., sense-desire and ill-will which are two of the five hindrances (nivaranas).

         * Body: By this is meant here the body of mental concomitants, specifically, sensation, perception and volitional activities. The same applies to 'body' in the next paragraph.