Nous Tournant vers Vous, Nous Nous Inclinons avec Gratitude
Cher Tathāgata, phare éclairant l’océan de la souffrance et des poussières,
Nous tournant vers Vous, nous nous inclinons avec gratitude.
Seigneur de la Compassion,
Embrassez-nous avec votre lumière.
Aujourd’hui, sincèrement, nous sommes déterminés à revenir vers vous.
Nous, vos enfants spirituels,
N’avons pas encore eu l’opportunité
De témoigner notre profonde reconnaissance
Envers nos parents, maîtres, amis et tous les êtres.
Regardant les trois mondes
Dans les quatre directions
Et voyant tous les êtres noyés dans la souffrance,
Soudain, nous sursautons d’effroi !…
Bien que revenus dans la bonne direction,
Nous réalisons combien la rive de la Libération est encore loin !
Heureusement, dans tous les coins de ce monde de poussière,
Vos bras sauveurs sont toujours là, Seigneur de la Compassion.
À présent, avec détermination,
Nous revenons prendre refuge en Vous
Et devenons vos enfants spirituels.
Corps et esprit unifiés
Nous nous inclinons devant Vous
En relâchant toutes les souffrances de notre cœur.
Avec respect et sans distraction,
Nous revenons vers vous pour recevoir le merveilleux Dharma.
Nous vous promettons d’être assidus dans la pratique quotidienne
Pour approfondir les entraînements à la pleine conscience
Et faire croître en nous la concentration.
Ainsi, le fruit de l’Éveil se réalisera un jour.
Puisse la grande Grâce nous protéger nuit et jour.
Bouddha, Dharma et Sangha, ayez de la compassion pour nous.
Nous savons très bien
Que les obstacles engendrés par nos propres actions sont encore lourds,
Notre bonheur encore trop fragile,
Nos perceptions souvent fausses,
Notre vision peu profonde,
Nos formations mentales négatives toujours prêtes à se manifester,
Notre étude, notre réflexion et notre mise en pratique peu solides.
À cet instant, membres et front à terre,
Le cœur complètement ouvert,
Devant vous, nous nous inclinons.
Puisse votre bonté aimante nous embrasser sans entrave.
Nous, vos enfants spirituels, depuis d’innombrables vies passées,
N’avons cessé de poursuivre les plaisirs du monde,
Incapables de reconnaître notre véritable nature.
Nos actions inappropriées à travers notre corps, nos paroles et nos pensées
Nous ont englués dans l’avidité, l’attachement, l’ignorance,
La haine, la jalousie et la colère.
Maintenant que le son de la grande cloche du temple
A réveillé notre cœur de notre long sommeil,
Corps et esprit unifiés,
Nous prenons fermement un Nouveau Départ.
Nous sommes déterminés à nous débarrasser complètement
De toutes les erreurs commises.
En cet instant, nous faisons le grand vœu
D’abandonner nos vieilles énergies d’habitude,
Et de prendre refuge dans la Sangha toute notre vie.
Seigneur Bouddha, tendez vos bras bienveillants
Et soutenez-nous avec compassion.
Nous vous promettons solennellement
Que chacun de nos pas apportera la paix et le bonheur,
Et que de chacun de nos sourires émanera la liberté
Pendant les sessions de méditation,
Les partages sur le Dharma,
Assis ou debout,
Allongés ou en marchant,
En travaillant, en faisant la cuisine, la vaisselle ou la lessive,
En invoquant le nom des bouddhas et des bodhisattvas,
En vous offrant de l’encens et en touchant la Terre,
Nous portons notre attention à tout ce que nous faisons,
Car nous savons que vivre chaque instant en pleine conscience,
C’est dévoiler aux autres le chemin de la libération.
Puissions-nous toucher la Terre Pure
Avec chacun de nos pas.
Puissions-nous demeurer dans la réalité ultime
Chaque fois que nous agissons.
En marchant, nous foulons le sol de l’ainsité,
En respirant, nous entrons en contact profond avec la nature du Vrai Vide.
Nous allumons la lumière de l’Éveil
Et le voile de l’ignorance se déchire.
Quand le moment viendra où nous devrons quitter cette vie,
Corps et esprit paisibles, libres et heureux,
Nos six sens calmes,
Sans regrets dans le cœur,
Ni douleur dans le corps
Ni confusion dans l’esprit,
La pleine conscience claire et solide,
Nous laisserons aller notre corps physique
Comme si nous entrions dans la concentration méditative.
S’il fallait renaître,
Nous serions à nouveau votre disciple, cher Tathāgata,
Nous continuerions votre œuvre au service du monde,
Pour amener tous les êtres sur la rive de l’Éveil.
En accomplissant les trois corps et les quatre compréhensions,
En utilisant les cinq yeux et les six pouvoirs miraculeux,
Nous nous manifesterons en milliers de formes
Et serons présents dans les trois mondes à la fois.
Nous y entrerons et en sortirons librement
Pour aider tous les êtres
Sans en oublier aucun.
Ainsi, ils seront tous conduits sur la rive de la non-régression.
Le monde est illimité et les êtres vivants innombrables.
Les conséquences des actions et les souffrances sont aussi infinies.
Puissions-nous être de même, sans limites.
À présent, nous nous inclinons devant Vous, Seigneur Bouddha,
Nous faisons le vœu de pratiquer pour accroître les mérites,
De les partager avec tous,
Afin d’exprimer pleinement notre gratitude
Envers nos parents, nos maîtres, nos amis et tous les êtres,
Et de partager les enseignements partout dans les trois mondes.
Puissions-nous accomplir le grand Éveil avec tous les êtres !
Turning to the Tathāgata
I touch the earth and turn to the Tathāgata,
the lighthouse that shines over the ocean of dust and suffering.
Lord of Compassion, embrace us with your love.
Today we are determined to return to our true home.
We, your disciples, owe so much gratitude
to our parents, teachers, friends, and all other beings,
which we have not been able to repay.
Looking over the three realms and across the four quarters,
we see all species drowning in suffering.
It wakes us with a start.
Although we have turned in its direction,
the shore of awakening still lies far away.
Fortunately, everywhere in the saha world
are the hands of the Compassionate One bringing relief.
We wholeheartedly return and take refuge,
vowing to be disciples of the Tathāgata.
We unify our body and mind before the Buddha,
letting go of all our worldly desires.
With great respect, we shall receive the wonderful teachings,
and put them into practice every day,
nourishing mindfulness trainings and concentration,
for the fruit of understanding to be ripened in the future.
May the practice protect us day and night.
May the Buddha, Dharma, and Sangha show us their compassion.
We know that the obstacles created by our actions are still heavy,
that the merit from our virtues is still frail,
that our perceptions are still often wrong,
that our roots of understanding are not yet solid,
that the impurities of our mind still arise easily,
that our listening, contemplation, and practice are not really firm.
In this moment, we touch the earth,
may loving kindness embrace us as we open our hearts.
We, your disciples for countless past lives,
have chased after worldly things,
because we have not been able to recognize our pure, original mind.
Our actions of body, speech, and mind have been unwholesome.
We have drowned in ignorant cravings, jealousy, hatred, and anger.
Now the sound of the great bell has awoken us,
and we are determined to renew our body and mind,
to completely remove all wrongdoings.
In this moment,
we make the deep vow to leave behind old habit energies,
taking refuge in the Sangha for our whole life.
May loving kindness and compassion support us.
We vow that while we meditate, share the Dharma,
stand, walk, cook, wash the dishes,
lie, sit, work, wash clothes,
and practice slow walking,
while we recollect the buddhas and bodhisattvas,
offer incense or touch the earth,
every step will restore peace and joy,
every smile will radiate freedom.
We will live mindfully in each and every moment
in order to show people there is a path out of suffering.
We vow to touch the Pure Land with every step
and the ultimate dimension in every action.
We shall take steps on the ground of reality,
breathe to realize true emptiness,
lighting up the clear wisdom of the wonderful mind
and drawing aside the curtain of ignorance.
May our body and mind be pure and happy, free and at ease,
so that when we leave this life,
we shall be free from regrets and pain,
our mind will be conscious,
with clear mindfulness and the six senses calmed,
we shall let go of this body in meditative concentration.
In our next manifestation
we shall be disciples of the Tathāgata,
continuing the career of helping the world,
bringing all species to the shore of awakening,
realizing the Three Bodies and the Four Wisdoms,
using the Five Eyes and the Six Miracles,
manifesting thousands of appropriate forms,
being present at the same time in the Three Worlds,
coming in and going out in freedom.
We will not abandon anyone, helping all beings to transform,
and bringing them to the shore of no regression.
Space, living beings, actions, and afflictions are infinite.
My aspiration is also infinite.
We bow before the Buddha and vow to practice
to uphold virtue and share this merit with countless beings,
in order to repay the gratitude that we owe
and bring the teachings of transformation everywhere.
May we, along with all beings,
fully realize the great understanding.
Hướng về kính lạy
Lễ xuất gia cây Bàng 23.01.2024
Gia đình xuất gia cây Bàng được biểu hiện trong tuần lễ Đại Tường của Sư Ông giữa tiết trời Xuân xứ Huế. Chúng con ý thức rằng Sư Ông vẫn ngồi đó, có mặt cho đại nguyện của các em. Dòng chảy của Tăng thân vẫn luân lưu, tiếp tục. Lý tưởng xuất gia để giúp mình, giúp người, làm đẹp thêm cho quê hương, cho cuộc đời vẫn còn được tiếp nối trong trái tim và nhiệt huyết của người trẻ.
Lễ dẫn thỉnh cho 11 sư em tương lai trong gia đình xuất gia cây Bàng được diễn ra trong tình gia đình ấm cúng tại thiền đường Hương Cau vào buổi trưa ngày 20.01.2024.
Trong thiền đường Hương Cau, sáng sớm ngày 23.01.2024, Tăng thân đã tổ chức lễ xuất gia cho 11 sư em. Đây có lẽ là lễ xuất gia có nhiều xuất sĩ hộ niệm nhất tại Làng Mai từ trước đến nay. Với sự có mặt của nhiều vị xuất sĩ khắp các trung tâm Làng Mai trở về tham dự lễ Đại Tường và cũng chào đón các sư em mới gia nhập vào dòng chảy Tăng thân.
Gia đình xuất gia cây Bàng thuộc thế hệ thứ 44 của Tông Lâm Tế và thế hệ thứ 10 của pháp phái Liễu Quán, gồm các sư chú Chân Nhất Trú, sư cô Chân Mật Hạnh, sư cô Chân An Hạnh, sư cô Chân Hiếu Hạnh, sư cô Chân Lập Hạnh, sư chú Chân Nhất Âm, sư cô Chân Quán Hạnh, sư cô Chân Đoan Hạnh, sư cô Chân Khánh Hạnh, sư chú Chân Nhất Lạc, sư chú Chân Nhất Giới.
Xem thêm:
Chuyển niệm
Soutra de la Pleine Conscience de la Respiration
Ainsi ai-je entendu le Bouddha enseigner, un jour où il demeurait encore à Sāvatthī, dans le Parc de Jeta, avec nombre de ses grands disciples renommés comme Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāyana, Mahākotthita, Mahākapphina, Mahācunda, Anuruddhā, Revata, Ānanda, etc. Dans la communauté des bhikkhus, les plus anciens s’occupaient des plus jeunes et leur enseignaient. Certains enseignaient à une dizaine d’entre eux, d’autres à une vingtaine, d’autres encore à une trentaine ou une quarantaine… Ainsi, les jeunes bhikkhus faisaient petit à petit beaucoup de progrès…
Le soir de la pleine lune du quatrième mois, assis à l’extérieur, entouré de l’assemblée des moines, le Bouddha leur dit après les avoir silencieusement observés un moment :
« Chers bhikkhus, notre communauté est réellement pure. Elle a une bonne qualité de pratique. En son sein, il n’y a pas de bavardage arrogant et futile. Elle est digne d’offrandes, de respect et d’être considérée comme un champ de mérites.
« Ô bhikkhus, il y en a parmi vous qui ont réalisé le fruit d’Arahat, détruit toute affliction, déposé tout fardeau et atteint la compréhension et l’émancipation. D’autres ont tranché les cinq premiers liens, réalisé le fruit du non-retour et ne retourneront plus dans le cycle des naissances et des morts. Il y a ceux qui se sont libérés des trois premiers liens et ont réalisé le fruit d’unique-retour. Ils ont maîtrisé le domaine grossier des afflictions comme l’avidité, la colère et l’ignorance, et ne doivent retourner qu’une seule fois dans le cycle des naissances et des morts. D’autres se sont libérés des trois premiers liens et ont atteint le fruit de l’entrée-dans-le-courant, se dirigeant fermement vers l’état d’Éveil. Il y a ceux qui pratiquent les quatre établissements de la pleine conscience. Il y a ceux qui pratiquent les quatre efforts justes, les quatre pouvoirs miraculeux, les cinq facultés, les cinq énergies, les sept facteurs d’Éveil ou le noble chemin octuple. Il y a ceux qui pratiquent la bonté aimante ou la compassion, ceux qui pratiquent la joie ou la non-discrimination, les neuf contemplations ou la contemplation sur l’impermanence. Et d’autres pratiquent aussi la pleine conscience de la respiration.
« Ô moines, la pleine conscience de la respiration apportera de grands fruits et de grands bienfaits, si elle est développée et pratiquée continuellement. Elle mènera à la réalisation des quatre établissements de la pleine conscience. Si les quatre établissements de la pleine conscience sont développés et pratiqués sans interruption, ils conduiront à la réussite dans la pratique des sept facteurs d’Éveil. Si les sept facteurs d’Éveil sont développés et pratiqués assidûment, ils aboutiront à la compréhension et à la libération.
« Comment développer et pratiquer continuellement la pleine conscience de la respiration afin que cette pratique produise de grands fruits et de grands bienfaits ?
« Cela se passe ainsi, moines : le pratiquant va dans la forêt ou au pied d’un arbre, dans un endroit désert. Il s’assied dans la posture du lotus, le corps droit et stable, la pleine conscience solidement établie devant lui. Lorsqu’il inspire, il sait qu’il inspire; lorsqu’il expire, il sait qu’il expire.
1. « Quand j’inspire longuement, je sais que j’inspire longuement. Quand j’expire longuement, je sais que j’expire longuement. » C’est ainsi qu’il pratique.
2. « Quand j’inspire brièvement, je sais que j’inspire brièvement. Quand j’expire brièvement, je sais que j’expire brièvement. » C’est ainsi qu’il pratique.
3. « J’inspire et je suis conscient de tout mon corps. J’expire et je suis conscient de tout mon corps. » C’est ainsi qu’il pratique.
4. « J’inspire et je détends tout mon corps. J’expire et je détends tout mon corps. » C’est ainsi qu’il pratique.
5. « J’inspire et je me sens joyeux. J’expire et je me sens joyeux. » C’est ainsi qu’il pratique.
6. « J’inspire et je me sens heureux. J’expire et je me sens heureux. » C’est ainsi qu’il pratique.
7. « J’inspire et je suis conscient de mes sensations. J’expire et je suis conscient de mes sensations. » C’est ainsi qu’il pratique.
8. « J’inspire et je calme mes formations mentales. J’expire et je calme mes formations mentales. » C’est ainsi qu’il pratique.
9. « J’inspire et je suis conscient de mes formations mentales. J’expire et je suis conscient de mes formations mentales. » C’est ainsi qu’il pratique.
10. « J’inspire et je rends mon esprit joyeux et heureux. J’expire et je rends mon esprit joyeux et heureux. » C’est ainsi qu’il pratique.
11. « J’inspire et je concentre mon esprit. J’expire et je concentre mon esprit. » C’est ainsi qu’il pratique.
12. « J’inspire et je libère mon esprit. J’expire et je libère mon esprit. » C’est ainsi qu’il pratique.
13. « J’inspire et je contemple la nature de l’impermanence de toute chose. J’expire et je contemple la nature de l’impermanence de toute chose. » C’est ainsi qu’il pratique.
14. « J’inspire et je contemple la nature de toute chose qui ne mérite ni désir ni attachement. J’expire et je contemple la nature de toute chose qui ne mérite ni désir ni attachement. » C’est ainsi qu’il pratique.
15. « J’inspire et je contemple la nature de non-naissance et de non-mort de toute chose. J’expire et je contemple la nature de non-naissance et de non-mort de toute chose. » C’est ainsi qu’il pratique.
16. « J’inspire et je contemple le lâcher prise. J’expire et je contemple le lâcher prise. » C’est ainsi qu’il pratique.
« Développée et pratiquée continuellement selon ces instructions, la pleine conscience de la respiration produira de grands fruits et de grands bienfaits.
« Comment développer et pratiquer régulièrement la pleine conscience de la respiration, afin de réussir la pratique des quatre établissements de la pleine conscience ?
« Lorsque le pratiquant inspire ou expire, longuement ou brièvement, tout en étant conscient de sa respiration et de tout son corps, ou conscient qu’il calme tout son corps, il s’établit alors dans la contemplation du corps dans le corps avec application, en pleine conscience, comprenant clairement son état, libre de tout attachement et de toute aversion pour cette vie. Dans ce cas, inspirer et expirer en pleine conscience appartient au premier établissement de la pleine conscience : le corps.
« Lorsque le pratiquant inspire ou expire, tout en étant conscient de la joie et du bonheur, conscient de ses formations mentales ou en calmant ses formations mentales, il s’établit dans l’observation des sensations dans les sensations, avec application, en pleine conscience, comprenant clairement son état, libre de tout attachement et de toute aversion pour cette vie. Les sensations vécues dans ces respirations conscientes appartiennent au second établissement de la pleine conscience : la sensation.
« Lorsque le pratiquant inspire ou expire tout en étant conscient de son esprit, en calmant son esprit, en rassemblant son esprit dans la concentration, en désenchaînant son esprit pour le libérer, il s’établit dans l’observation de l’esprit dans l’esprit, avec application, en pleine conscience, comprenant clairement son état, libre de tout attachement et de toute aversion pour cette vie. Ces exercices de respiration consciente appartiennent au troisième établissement de la pleine conscience : l’esprit. Sans la pleine conscience de la respiration, il serait impossible de développer la pleine conscience et la compréhension.
« Lorsque le pratiquant inspire ou expire tout en contemplant la nature de l’impermanence de tout phénomène, la nature de toute chose qui ne mérite ni désir ni attachement, la nature de non-naissance et de non-mort de toute chose ou le lâcher prise, à ce moment-là, il s’établit dans la contemplation des objets de l’esprit dans les objets de l’esprit, avec application, en pleine conscience, comprenant clairement son état, libre de tout attachement et de toute aversion pour cette vie. Ces exercices de respiration consciente appartiennent au quatrième établissement de la pleine conscience : le dharma.
« Si la pleine conscience de la respiration est développée et pratiquée continuellement, elle conduira au parfait accomplissement des quatre établissements de la pleine conscience.
« Et si les quatre établissements de la pleine conscience sont développés et pratiqués de façon continue, ils conduiront à la parfaite réalisation des sept facteurs d’Éveil. De quelle manière ?
« Lorsque le pratiquant demeure paisiblement sans distraction dans la contemplation du corps dans le corps, des sensations dans les sensations, de l’esprit dans l’esprit et des objets de l’esprit dans les objets de l’esprit, avec application, en pleine conscience, comprenant clairement son état, libre de tout attachement et de toute aversion pour cette vie, il maintient imperturbablement sa pleine conscience avec solidité et constance. Il atteint alors le premier facteur d’Éveil : la pleine conscience. Ce facteur croîtra progressivement jusqu’à la perfection.
« Lorsque le pratiquant demeure paisiblement sans distraction dans la pleine conscience pour méditer et analyser profondément tout dharma, alors naît et se développe en lui le second facteur d’Éveil : l’investigation des dharmas. Celui-ci croîtra progressivement jusqu’à la perfection.
« Lorsque le pratiquant demeure paisiblement sans distraction dans la contemplation et analyse tout dharma de manière continue et stable, alors naît et se développe en lui le troisième facteur d’Éveil : l’énergie. Celui-ci croîtra progressivement jusqu’à la perfection.
« Lorsque le pratiquant demeure constamment et imperturbablement dans la pratique avec énergie, alors naît et se développe en lui le quatrième facteur d’Éveil : la joie et le bonheur supra-mondains. Ce facteur croîtra progressivement jusqu’à la perfection.
« Une fois qu’il demeure sans distraction dans l’état de la joie et du bonheur, le pratiquant sent son corps et son esprit légers et pacifiés grâce à la naissance et au développement du cinquième facteur d’Éveil : la légèreté. Celui-ci croîtra progressivement jusqu’à la perfection.
« Lorsque son corps et son esprit sont légers et pacifiés, le pratiquant peut entrer facilement dans la concentration. À ce moment-là, le sixième facteur d’Éveil est né et se développe en lui : la concentration. Celui-ci croîtra progressivement jusqu’à la perfection.
« Une fois qu’il demeure vraiment dans la concentration, le pratiquant cesse de discriminer et de comparer. Ainsi, le septième facteur d’Éveil est produit et se développe en lui : l’équanimité. Celui-ci croîtra progressivement jusqu’à la perfection.
« Voici comment les quatre établissements de la pleine conscience, s’ils sont développés et pratiqués assidûment, conduiront à la réalisation parfaite des sept facteurs d’Éveil. Mais comment les sept facteurs d’Éveil, lorsqu’ils sont développés et pratiqués régulièrement, peuvent-ils conduire au parfait accomplissement de la compréhension et de la libération ?
« Si le pratiquant suit le chemin des sept facteurs d’Éveil, retiré dans la tranquillité, contemplant continuellement la nature de non-naissance et de non-mort de tous les dharmas et de la liberté, il atteindra la capacité du lâcher-prise. Ceci sera le résultat de la pratique des sept facteurs d’Éveil et conduira à l’accomplissement parfait de la compréhension et de la libération. »
C’est ce que l’Éveillé déclara. Et chacun dans l’assemblée fut empli de joie et de gratitude à l’écoute de ses enseignements.
Discourse on the Full Awareness of Breathing
I
I heard these words of the Buddha one time when he was staying in Savatthi in the Eastern Park, with many well-known and accomplished disciples, including Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāyana, Mahākotthita, Mahākapphina, Mahācunda, Anuruddhā, Revata, and Ānanda. The senior bhikkhus in the community were diligently instructing bhikkhus who were new to the practice—some instructing ten bhikkhus, some twenty, some thirty, and some forty; and in this way the bhikkhus who were new to the practice gradually made great progress.
That night the moon was full, and the Pavarana Ceremony was held to mark the end of the rainy-season retreat. Lord Buddha, the Awakened One, was sitting in the open air, and his disciples were gathered around him. After looking over the assembly, he began to speak:
“O bhikkhus, our community is pure and good. At its heart, it is without useless and boastful talk, and therefore it deserves to receive offerings and be considered a field of merit and worthy of respect.
“O bhikkhus, there are bhikkhus in this assembly who have realized the fruit of arhatship, destroyed every root of affliction, laid aside every burden, and attained right understanding and emancipation. There are also bhikkhus who have cut off the first five internal knots and realized the fruit of never returning to the cycle of birth and death.
“There are those who have thrown off the first three internal knots and realized the fruit of returning once more. They have cut off the roots of greed, hatred, and ignorance, and will only need to return to the cycle of birth and death one more time. There are those who have thrown off the three internal knots and attained the fruit of stream-enterer, coursing steadily to the awakened state. There are those who practice the Four Establishments of Mindfulness. There are those who practice the Four Right Efforts, and those who practice the Four Bases of Success. There are those who practice the Five Faculties, those who practice the Five Powers, those who practice the Seven Factors of Awakening, and those who practice the Noble Eightfold Path. There are those who practice loving kindness, those who practice compassion, those who practice joy, and those who practice equanimity. There are those who practice the Nine Contemplations, and those who practice the observation of impermanence. There are also bhikkhus who practice Full Awareness of Breathing.”
II
“O bhikkhus, Full Awareness of Breathing, if developed and practiced continuously, will be rewarding and bring great advantages. It will lead to success in practicing the Four Establishments of Mindfulness. If the Four Establishments of Mindfulness are developed and practiced continuously, it will lead to success in the practice of the Seven Factors of Awaking. The Seven Factors of Awakening, if developed and practiced continuously, will give rise to understanding and liberation of the mind.
“What is the way to develop and practice continuously Full Awareness of Breathing so that the practice will be rewarding and offer great benefit?
“It is like this, bhikkhus: the practitioner goes into the forest or to the foot of a tree, or to any deserted place, sits stably in the lotus position, holding their body quite straight, and practices like this:
‘Breathing in, I know I am breathing in. Breathing out, I know I am breathing out.’
‘Breathing in a long or short breath, I know I am breathing in a long or short breath. Breathing out a long or short breath, I know I am breathing out a long or short breath. They practice like this.
‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body.’ They practice like this.
‘Breathing in, I calm my whole body. Breathing out, I calm my whole body.’ They practice like this.
‘Breathing in, I feel joyful. Breathing out, I feel joyful.’ They practice like this.
‘Breathing in, I feel happy. Breathing out, I feel happy.’ They practice like this.
‘Breathing in, I am aware of the mental formation. Breathing out, I am aware of the mental formation.’ They practice like this.
‘Breathing in, I calm the mental formation. Breathing out, I calm the mental formation.’ They practice like this.
‘Breathing in, I am aware of my mind. Breathing out, I am aware of my mind.’ They practice like this.
‘Breathing in, I make my mind happy. Breathing out, I make my mind happy.’ They practice like this.
‘Breathing in, I concentrate my mind. Breathing out, I concentrate my mind.’ They practice like this.
‘Breathing in, I liberate my mind. Breathing out, I liberate my mind.’ They practice like this.
‘Breathing in, I observe the impermanent nature of all dharmas. Breathing out, I observe the impermanent nature of all dharmas.’ They practice like this.
‘Breathing in, I observe that no phenomenon is worthy of craving and attachment. Breathing out, I observe that no phenomenon is worthy of craving and attachment.’ They practice like this.
‘Breathing in, I observe the no-birth, no-death nature of all phenomena. Breathing out, I observe the no-birth, no-death nature of all phenomena.’ They practice like this.
‘Breathing in, I observe letting go. Breathing out, I observe letting go.’ They practice like this.
“Full Awareness of Breathing, if developed and practiced continuously according to these instructions, will be rewarding and of great benefit.”
III
“In what way does one develop and continuously practice Full Awareness of Breathing, in order to succeed in the practice of the Four Establishments of Mindfulness?
“When the practitioner breathes in or out a long or a short breath, aware of their breath or whole body, or aware that they are making their whole body calm and at peace, they abide peacefully in the observation of the body in the body, persevering, fully awake, clearly understanding their state, gone beyond all attachment and aversion to this life. These exercises of breathing with full awareness belong to the First Establishment of Mindfulness, the body.
“When the practitioner breathes in or out, aware of joy or happiness, of the mental formations, or to make the mental formations peaceful, they abide peacefully in the observation of the feelings in the feelings, persevering, fully awake, clearly understanding their state, gone beyond all attachment and aversion to this life. These exercises of breathing with Full Awareness belong to the Second Establishment of Mindfulness, the feelings.
“When the practitioner breathes in or out with the awareness of the mind, or to make the mind happy, to collect the mind in concentration, or to free and liberate the mind, they abide peacefully in the observation of the mind in the mind, persevering, fully awake, clearly understanding their state, gone beyond all attachment and aversion to this life. These exercises of breathing with Full Awareness belong to the Third Establishment of Mindfulness, the mind. Without Full Awareness of Breathing, there can be no development of mindfulness and understanding.
“When the practitioner breathes in or breathes out and contemplates impermanence or that no phenomenon is worthy of craving and attachment, or the no-birth, no-death nature of all phenomena, or letting go, they abide peacefully in the observations of the objects of mind in the objects of mind, persevering, fully awake, clearly understanding their state, gone beyond all attachment and aversion to this life. These exercises of breathing with Full Awareness belong to the Fourth Establishment of Mindfulness, the objects of mind.
“The practice of Full Awareness of Breathing, if developed and practiced continuously, will lead to perfect accomplishment of the Four Establishments of Mindfulness.”
iv
“Moreover, if they are developed and continuously practiced, the Four Establishments of Mindfulness will lead to perfect accomplishment of the Seven Factors of Awakening. How is this so?
“When the practitioner abides in the practice of observing the body in the body, the feelings in the feelings, the mind in the mind, and the objects of mind in the objects of mind, diligent, fully awake, clearly understanding their state, gone beyond all attachment and aversion to this life, at that point mindfulness is maintained in a sustained and steadfast way, and they will attain the First Factor of Awakening, namely mindfulness. With cultivation this factor will in time come to fulfilment.
“When the practitioner abides in mindfulness and can contemplate and investigate objects of mind, then the Second Factor of Awakening will be born and developed, the factor of investigating objects of mind. With cultivation this factor will in time come to fulfilment.
“When the practitioner abides in the contemplation and investigation of objects of mind in a sustained, diligent, and steadfast way, the Third Factor of Awakening will be born and developed, the factor of energy. With cultivation this factor will in time come to fulfilment.
“When the practitioner abides in the practice of diligence in a sustained and steadfast way, the Fourth Factor of Awakening will be born and developed, the factor of spiritual joy. With cultivation this factor will in time come to fulfilment.
“When the practitioner can abide in the state of spiritual joy, they will feel their body and mind light and at peace. At this point the Fifth Factor of Awakening will be born and developed, the factor of ease. With cultivation this factor will in time come to fulfilment.
“When both body and mind are at ease, the practitioner can easily enter into concentration. At this point the Sixth Factor of Awakening will be born and developed, the factor of concentration. With cultivation this factor will in time come to fulfilment.
“When the practitioner is abiding in concentration they will cease discriminating and comparing. At this point the Seventh Factor of Awakening will be born and developed, the factor of equanimity. With cultivation this factor will in time come to fulfilment.
“This is how the Four Establishments of Mindfulness, if developed and practiced continuously, will lead to perfect accomplishment of the Seven Factors of Awakening.”
V
“How will the Seven Factors of Awakening, if developed and practiced continuously, lead to the accomplishment of understanding and liberation?
“The practitioner cultivates the Seven Factors of Awakening, living in quiet seclusion, meditating diligently on the non-desirable and no-birth, no-death nature of all things in order to perfect the ability to let go. That is how the cultivation and development of the Seven Factors of Awakening will lead to the accomplishment of understanding and liberation.”
VI
This is what the Lord, the Awakened One, said; and everyone in the assembly felt delight at having heard his teachings.
Ānāpānassatisuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ – āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena [mahāmoggalānena (ka.)] āyasmatā ca mahākassapena āyasmatā ca mahākaccāyanena āyasmatā ca mahākoṭṭhikena āyasmatā ca mahākappinena āyasmatā ca mahācundena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.
Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti. Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti. Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṃ pubbenāparaṃ visesaṃ jānanti [pajānanti (syā. kaṃ.), sañjānanti (ka.)].
Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – ‘‘āraddhosmi, bhikkhave, imāya paṭipadāya; āraddhacittosmi, bhikkhave, imāya paṭipadāya. Tasmātiha, bhikkhave, bhiyyosomattāya vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya , asacchikatassa sacchikiriyāya. Idhevāhaṃ sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessāmī’’ti. Assosuṃ kho jānapadā bhikkhū – ‘‘bhagavā kira tattheva sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessatī’’ti. Te jānapadā bhikkhū sāvatthiṃ [sāvatthiyaṃ (syā. kaṃ. pī. ka.)] osaranti bhagavantaṃ dassanāya. Te ca kho therā bhikkhū bhiyyosomattāya nave bhikkhū ovadanti anusāsanti. Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti , appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti. Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṃ pubbenāparaṃ visesaṃ jānanti.
Tena kho pana samayena bhagavā tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – ‘‘apalāpāyaṃ, bhikkhave, parisā; nippalāpāyaṃ, bhikkhave, parisā; suddhā sāre [suddhasāre patiṭṭhitā (syā. kaṃ. pī.)] patiṭṭhitā. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpāya parisāya appaṃ dinnaṃ bahu hoti, bahu dinnaṃ bahutaraṃ. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpā parisā dullabhā dassanāya lokassa. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpaṃ parisaṃ alaṃ yojanagaṇanāni dassanāya gantuṃ puṭosenāpi’’ [puṭosenāpi, tathārūpo ayaṃ bhikkhave bhikkhusaṃgho, tathārūpā ayaṃ parisā (sī. pī. ka.)].
‘‘Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe . Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva [sakiṃ deva (ka.)] imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe . Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.
‘‘Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ sammappadhānānaṃ bhāvanānuyogamanuyuttā viharanti…pe… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti… karuṇābhāvanānuyogamanuyuttā viharanti… muditābhāvanānuyogamanuyuttā viharanti… upekkhābhāvanānuyogamanuyuttā viharanti… asubhabhāvanānuyogamanuyuttā viharanti… aniccasaññābhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti.
‘‘Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova [sato (sī. syā. kaṃ. pī.)] passasati.
‘‘Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.
‘‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.
‘‘‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati, ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati ; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati, ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati.
‘‘Aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā.
‘‘Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti? Yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati; kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Kāyesu kāyaññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ – assāsapassāsā. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
‘‘Yasmiṃ samaye, bhikkhave, bhikkhu ‘pītipaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati; vedanāsu vedanānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanāññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ – assāsapassāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
‘‘Yasmiṃ samaye, bhikkhave, bhikkhu ‘cittapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati, ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati, ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati; citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṃ vadāmi. Tasmātiha, bhikkhave, citte cittānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
‘‘Yasmiṃ samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati; dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. So yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
‘‘Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.
‘‘Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti? Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā [appammuṭṭhā (syā. kaṃ.)]. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘So tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati [pavicarati (sī. syā. kaṃ. pī.)] parivīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘Passaddhakāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘So tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘Passaddhakāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
‘‘So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Evaṃ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṃ bahulīkatā satta sambojjhaṅge paripūrenti.
‘‘Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī’’ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Ānāpānassatisuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
Kinh quán niệm hơi thở
Nguồn gốc
Kinh này được dịch từ tạng Pāḷi, tên kinh là Ānāpānasati Sutta, dịch theo chữ Hán là Nhập tức xuất tức niệm kinh. Kinh này là kinh 118 của Trung bộ (Majjhima Nikāya). Trong tạng Hán, nếu ta góp chung các kinh số 815, 803 và 810 của bộ Tạp A hàm (kinh 99 của tạng kinh Ðại chánh) lại thì sẽ có nội dung tương đương với kinh này. Quán niệm hơi thở là một trong những thiền kinh căn bản nhất của đạo Bụt nguyên thủy. Muốn học hỏi cách thức thực tập kinh này trong đời sống hằng ngày để tự nuôi dưỡng, trị liệu và chuyển hóa, xin tham khảo sách Kinh Quán niệm hơi thở (1999, Nxb Lá Bối) và Hơi thở nuôi dưỡng hơi thở trị liệu (2022, Nxb Hồng Đức) của Thích Nhất Hạnh.