Buddhist Studies Review 24(2) 2007,137-50

ISSN (print): 0256-2897

ISSN (online): 1747-9681

doi: 10.1558/bsrv.v24i1.l37

Mindfulness of Breathing in the SaJ?lyukta-agamal

Aniilayo
Department of Indology and Tibetology,Philipps university,Marburg,Germany

ABSTRACT: The present article supplies an annotated translation of the sixteenfold

instructions on mindfulness of breathing in the Chinese

5arrtyukta-agama. These in

structions show how mindfulness of breathing fulfils the four satipatthallas and leads
to the development of the seven bojjhar\gas, thereby leading to knowledge and lib
eration. The translation is followed by a comparison with its Pilli counterpart, the

Ananda-sutta in the 5arrtyutta-nikaya.

INTRODUCTION
One of the most prominent aspects of early Buddhism is its strong emphasis on
mental culture, The importance of mental culture is a recurrent theme through
out the discourses collected in the Piili Nikayas and the Chinese Agamas, often
accompanied by practical instructions on how to tackle this task. Out of the vari
ous methods for mental culture treated in the early discourses, mindfulness of
breathing may well be the most widely practised method at present.
A comprehensive undertaking of this method is described in the Ananda-sutta
found in the Aniipana-SCl1JIYUtta of the SClJ'!Iyutta-nikaya and in its counterpart in the
SClJ'!Iyukta-agama (T 99).2 This SaT]1yukta-o.gama was translated by Bao-yun (Jf)
between 435 and 436 CE based on a manuscript read out by GUJ).abhadra,3 which
may be identical with the SaT]1yukta-agama manuscript brought by Fa-xian (5t)
from Ceylon! As a basis for comparing the piili and Chinese versions with each
other, in what follows the SaT]1yukta-o.gama discourse will be translated.

1. I am indebted to Rod Bucknell, William Chu, florin Deleanu, Peter Harvey and Ken Su for com
ments on an earlier version of this article.
2. SN 54:13 at SN V 328-333 and SA 810 at T II 20Ba-c. To facilitate comparison with the Pilli ver
sion and its translation in Bodhi (2000, 178G-5), I employ Pali terminology, without thereby
intending to take a position on the language of the original

Sarrtyukta-iigama manuscript. In
Sarrtyukta-agama

fact, according to de long (1981, 108) the original used for translating the
would have been in Sanskrit.

3_ T 2085 at T U 865C24.
4. On the hypotheSiS that the translation of the Sarrtyukta-agama (T 99) was based on a manuscript
brought by fa-xian see Analayo (2007) and Glass (2006, 21-5).

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TRANSLATION

[Discourse to Ananda'p
Thus have I heard. At one time the Buddha was living among the Vajjians in a
cedar forest on the bank of the Vaggumuda river.6
At that time the venerable kanda, [who was] reflecting and meditating [while
being] alone and in seclusion, had the following thought: 'Is there one dhamma
that, [when] repeatedly and much practised, brings to fulfilment four dhammas;
[and when these] four dhammas are fulfilled, [they] fulfil seven dhammas; [and
when these] seven dhammas are fulfilled, [they] fulfil two dhammas?'
Then the venerable kanda, haVing arisen from meditation [in seclusion],
approached the Buddha, paid homage by touching [the Buddha's] feet with his
head, sat down at one side and [respectfully] said to the Buddha: 'Blessed One,
reflecting and meditating [while] being alone in seclusion, I had the following
thought: Is there one dhamma that, [when] it has been much practised, brings four
dhammas to fulfilment ... (up to)7 ... fulfil two dhammas? I now ask the Blessed One,
could there be one dhamma that, [when] it has been much practised, can bring
[four dhammas to fulfilment] .,. (up to) ... fulfil two dhammasT
The Buddha told Ananda: 'There is one dhamma that, [when] it has been much
practised ... (up to) . can bring two dhammas to fulfilment. What is that one
dhamma? It is mindfulness of breathing in and breathing out.
. .

[When mindfulness of breathing in and breathing out] has been much prac
tised, it can bring to fulfilment the four establishings of mindfulness. [When]
the four establishings of mindfulness are fulfilled, they fulfil the seven factors of
awakening. [When] the seven factors of awakening are fulfilled, they fulfil k nowl
edge and liberation.
How does the development of mindfulness of breathing in and breathing out ful
fIl the four establishings of mindfulness? Here a monk lives in dependence on some
village .,. (up to)8 ... he trains to be mindful of cessation when breathing out.

5. The TaishO edition does not give a title. I follow Akanuma (1929, n) and Anesald (1908, 108),
who suggest i!DI1l as the title.
6. SA 810 at T 11208alo: t:ifm#, with T 2130 at T LIV 1047b6 explaining that t:ifm stands for a
type of cedar tree, Bf3it. SN 54:13 at SN V 328,24 sets in only once Ananda approaches the
Buddha. who is staying at Savatthi.
7. Here and elsewhere (up to) renders lJ, an abbreviation found in the original (similar to
'_

_'

the pe in Piili discourses). To indicate abbreviations found in the original that are not marked
as such I usejust
8. SN 54:13 at SN V 329,20 Introduces the practice of mindfulness of breathing by describing how a
'._'.

monk goes to a forest, to the foot of a tree, or to an empty hut (d. also MN 118, the AniipQnasati
at MN III 82,24). The same would be implidt In the present abbreviated passage, as these

sutta,

places are mentioned in a description of the practice of mindfulness of breathing in SA 803 at

T 11206a22. This description in SA 803 begins by depicting how a monk lives in dependence on
some village or town. where he goes to beg his food in the morning, and, after partaking of his
meal, retreats to one of these suitable places for practising mindfulness of breathing. Accord-

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Ananda, in this way a noble disciple when breathing in mindfully trains to

breath in mindfully, when breathing out mindfully [he] trains to breath out mind
fully.9 If long, if short ... experiencing the whole bodily formation . .. .J0
[In this way], when breathing in mindfully [he] trains to breath in mindfully,
when breathing out mindfully he trains to breath out mindfully.II When calming
bodily formations [while] breathing in mindfully [he] trains to calm bodily for
mations [while] breathing in mindfully; when calming bodily formations [while]
breathing out mindfully [he] trains to calm bodily formations [while] breathing
out mindfully.
At that time [in regard to] the body a noble disciple contemplates the body
with mindfulness established on a certain kind of body.12 That is indeed how to
give attention in accordance with the body.
Then there is a time [when] a noble disciple knows and experiences joy ...
knows and experiences happiness ... knows and experiences mental formations
... knows and experiences the calming of mental formations. [In this way], when
[calming mental formations while] breathing in mindfully he trains to calm men
tal formations [while] breathing in mindfully; when calming mental formations
[while] breathing out mindfully he trains to calm mental formations [while]
breathing out mindfully.
This is [how] at that time [in regard to] feelings a noble disciple contemplates
feelings with mindfulness established on what then is also a certain kind of feel
ing.13 That is indeed how to give attention in accordance with feelings.14
[Then there] is a time [when] a noble disciple knows and experiences the
mind ... [knows and experiences] gladdening the mind ... [knows and experiences]

ing to another Sal!1yukta-agama discourse, SA 801 at TIl 206a5, such a secluded location is in fact
one out of five conditions that greatly benefit the practice of mindfulness of breathing.
9. SN 54:13 (supplemented fromSN V 311,13) does not mention any training at this point, see discus
sion below and the survey of the sixteenfold scheme given in the appendix.Also SN 54:13 consist
ently has a monk as its subject, whereasSA 810 begins by mentioning a monk, then changes here
to a noble disciple, and when treating the awakening factors reverts again to a monk.
10. SN 54:13 (supplemented from SN V 311,18) only speaks at this point of'experiencing the whole
body', sabba-lcaya-patisamvedf, and turns to bodily formations only in the subsequent fourth
phase of the sixteenfold scheme, which requires 'calming the bodily formations', passambhayQl!l
kiiya-salikhiira/rl; see discussion below.
11. This sentence seems redundant, as it repeats the instruction given at the outset.
12. SA 810 at T II 208a29: U-j'-l':fia:ljJHnjtftf, where my translation is based on the
assumption that renders an expression similar to the Piili kiiyaiiiiatara. SN 54:13 at SN
V 329,28 adds here and in relation to the other three satiparrhanas that practice is undertaken
diligently, clearly knowing and mindfully, free from covetousness and discontent in regard to
the world, iirop! sampajiino satimii vineyya loke abhijjhiidomanassal!1.
13. SA 810 at T II 208b4: 5!'>-j'-r!a:IjIN;ftf, :5m, where, in spite of a slightly differ
ent formulation, the sense should be similar to the earlier instance of body contemplation, cf.
above note 12. SN 54:13 at SN V 330,11 differs in that it explains close attention to breathing in
and breathing out to be a certain kind of feeling, see discussion below.
14. Adopting the 7C and fjij variant reading I\ll! instead of m, in accordance with the formula
tion found in the case of contemplation of the mind and of dhammas.

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concentrating the mind ... knows and experiences liberating the mind. [In this
way) when [liberating the mind while) breathing in mindfully he trains to [lib
erate the mind while] breathing in mindfully; when liberating the mind [while]
breathing out mindfully he trains to liberate the mind [while] breathing out
mindfully.
This is [how] at that time [in regard to] the mind a noble disciple contemplates
the mind with mindfulness established on what then is a certain state of mind.IS
That is indeed how to give attention in accordance with the mind.
Then [there) is a time [when] a noble disciple contemplates impermanence ...
eradication ... dispassion ... cessation .. .16 In this way he trains to be established
in contemplating impermanence, abandonment, dispassion, cessation.
This is [how] at that time [in regard to] dhammas a noble disciple contemplates
dhammas with mindfulness established on a certain kind of dhammaY That is
indeed how to give attention in accordance with dhammas. This is called fulfill
ing the four establishings of mindfulness by developing mindfulness of breath
ing in and breathing out'.
Ananda [respectfully] said to the Buddha: 'This is [indeed how] developing
mindfulness of breathing in and breathing out will bring to fulfilment the four
establishings of mindfulness. How does the development of the four establishings
of mindfulness bring to fulfilment the seven factors of awakeningTI8
The Buddha told Ananda: 'If a monk [in regard to] the body has established
mindfulness on contemplating the body; having established mindfulness [in this
way], [his] mindfulness is firmly established and without forgetfulness. At that
time he diligently develops the mindfulness factor of awakening.19 Having devel
oped the mindfulness factor of awakening [in this way], the mindfulness factor
of awakening becomes fulfilled.
.

15. SA S10 at Til 20sba: :l!HTm,t."L.'Ili2.tt, ;g:*i,U. SN 54:13 at SN V 330,23 instead

explains that this tetrad corresponds to contemplation of the mind because there is no devel
opment of concentration through mindfulness of breathing for one who is of muddled mind
fulness and without clear comprehension, see discussion below.

16. SA S10 at T II 20sblO: -m, 1'[, 1it, ; which would correspond to anicca, pahana, viriiga
and nirodha in Pali. SN 54:13 at SN V 330,27 instead speaks of contemplating impermanence,
dispassion (or 'fading away'), cessation and relinquishment, aniccanupass viTiiganupassf,
nirodhanupassi, patissagg artupassi, see discussion below.
17. SA 810 at T II 208b l 1 : :l!Tmjmlli2.ttUit:;. The rationale for correlating the last
tetrad with contemplation of dhammas according to SN 54:13 at SN V 330,32 is that by this
stage of practice one has seen with wisdom the abandoning of covetousness and discontent and
looks on with equanimity, see discussion below.

18. In SN 54:13 at SN V 331,6 the Buddha continues straightaway with his exposition, without an
inquiry by Ananda about the relationship between the four establishings of mindfulness and
the seven factors of awakening.

19. SA 81 0 at T II 208ab16: mItjJjfl!!2.7t, where Jjfl!! would stand for diligence or effort, cf.
also Demieville (1952,17) and Zacchetti (2005, 1263-4). In the SaJriyukta-iigama, the same usage
recurs in descriptions of the noble eightfold path, where right effort is rendered as :iEJj, cf.
e.g. SA 42 at T 1I10a17, etc.

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[when] the mindfulness factor of awakening has been fulfilled, [he] dis
criminates and examines the nhamma.20 At that time he diligently develops the
discrimination-of-dhammas factor of awakening. Having developed the discrimi
nation-of-dhammas factor of awakening [in this way], the discrimination-of-dham
mas factor of awakening becomes fulfilled.
[When] he has discriminated and examined the nhamma, he gains diligent
energy. At that time he diligently develops the energy factor of awakening.
Having developed the energy factor of awakening [in this way], the energy fac
tor of awakening becomes fulfilled.
[when] he is diligent and energetic, the mind becomesjoyfu1.21 At that time he
diligently develops the joy factor of awakening. Having developed the joy factor
of awakening [in this way], thejoy factor of awakening becomes fulfilled.
[when] he has become joyful, body and mind are tranquil and calm. At that
time he diligently develops the tranquillity factor of awakening. Having devel
oped the tranquillity factor of awakening [in this way], the tranquillity factor of
awakening becomes fulfilled.
[when] body and mind have become happy, he gains concentration. At that
time he diligently develops the concentration factor of awakening. Having devel
oped the concentration factor of awakening [in this way], the concentration fac
tor of awakening becomes fulfilled.
[when] the concentration factor of awakening has been fulfilled, then covet
ousness and discontent cease and he attains balance and equanimity.22 At that
time he diligently develops the equanimity factor of awakening. Having devel
oped the equanimity factor of awakening [in this way], the equanimity factor of
awakening becomes fulfilled.
[In regard to] feelings ... [In regard to] the mind ... [In regard to] dhammas ...
(the establishing of mindfulness on [feelings] ... [the mind] ... dhammas should
also be explained in the same manner). This is called fulfilling the seven factors
of awakening by developing the four establishings of mindfulness'.

20. In SN 54:13 at SN V 331,18 the object of such discrimination is in the singular, t<l1!1 dhammClJ!!

paiiiiiiya pavidnati, and the same appears to be the case for it;; in SA 810, as elsewhere in the
Sa1!lyukta-iigama is frequently used to explicitly mark the plural of it;;. Both Singular and
plural forms would fall within the scope of this awakening factor: In SN 46:3 at SN V 67,27 its
development is based on having heard, remembered and reflected on the teaching. dhamm<l1!1
sutva._ t<l1!1 dhammClJ!! anussarnti anuvitakketi. SN 46:52 at SN V 111,1, however, speaks of contem
plating dhammas internally and externally, ajjhattClJ!! dhammesu and bahiddha dhammesu; and
SN 46:51 at SN V 104,8 explains that what leads to the arising of this awakening factor is wise
attention directed to wholesome and unwholesome dhammas, kusaIiikusala dhammii.Thus these
two passages convey the sense of contemplating 'phenomena' in general; cf. also the discussion
in Gethin (1992, 147-54).
21. SN 54:13 at SN V 332,7 specifies that thejoy arisen at this stage is non-worldly, pm niromisii.
22. SN 54:13 at SN V 332,26 instead indicates that at this stage one looks on with equanimity at
the state of mind that has been concentrated in this way, tatha samahita1!l dtl<l1!1 sadhukrurt

ajjhupekkhit<i hoti.

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Xnanda [respectfully] said to the Buddha: 'This is [indeed how] developing

the four establishings of mindfulness will fulfil the seven factors of awakening.
How does the development of the seven factors of awakening fulfil k nowledge
and Iiberation?'23
The Buddha told Ananda: 'If a monk develops the mindfulness factor of
awakening supported by seclusion, supported by dispassion, and supported by
cessation, condUcing to letting go; having developed the mindfulness factor of
awakening [in this way] fulfils knowledge and liberation ... (up to) ... [he] develops
the equanimity factor of awakening supported by seclusion, supported by dis
passion, and supported by cessation, leading to letting go; having developed the
equanimity factor of awakening in this way fulfils knowledge and liberation.
Xnanda, this is called dhammas related to one another, dhammas enriching
each other. In this way with these thirteen dhammas,24 as each dhamma becomes
predominant, that dhamma becomes the way to proceed forward in sequence, by
being developed and fulfilled'.
[when] the Buddha had spoken this discourse and the venerable Ananda had
heard what the Buddha said, he was delighted, [reverentially] received it and put
it into practice.

COMPARISON

The above discourse is followed in the SaJ?lyukta-iigama by another two discourses

that offer the same treatment.2S The difference between these three versions is
their narrative setting. The second exposition is occasioned by an unspecified
monk's enquiry about this topic. The third exposition begins with the Buddha
on his own addressing an unspecified monk, that is, without being prompted to
deliver this exposition by an enquiry made by this monk. In the Sa1!1yutta-nikiiya ,
altogether four such discourses can be found. In addition to the three settings
also found in the Sa1!1yukta-agama, one SQTfIyutta-nikiiya discourse reports that the
Buddha on his own expounded the same theme again to Xnanda, without Ananda
having made any corresponding enquiry.26 That is, the difference between the

saTflyukta-agama and the Sa1!1yutta-nikiiya is whether the Buddha discoursed twice

on the same topic to Xnanda.
The listing of eminent diSciples in the Anguttara-nikiiya and in the Ekottarika
dgama reckon Ananda foremost in respect to memory.v The same is also reflected
in the account of the so-called first council in the different Vinayas, according to
23. In SN 54:13 at SN V 333,16 the Buddha continues on his own with his exposition, without an
inquiry by Ananda about how the seven factors of awakening fulfil knowledge and liberation.
24. This would refer to the four establishings of mindfulness. the seven factors of awakening.
knowledge and liberation. A comparable statement is not found in SN 54:13.
25. SA 811 and SA 812 at T II 208c10.
26. SN 54:14 at SN V 333,24.
27. AN 1:14 at AN 124.32 and EX 4.7 at T 11558326; cf. also Th 1024, according to which Ananda had

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which he had memorized all the discourses spoken by the Buddha.28 Independent
of the historical accuracy of this account, it seems clear that tradition regarded
Ananda as a monk with exceptional memory. In view of this one would not
expect him to need to be taught the same subject twice. Thus in this respect the
Sa1'!lyukta-agama presentation fits better with the information that can be gath
ered from other canonical sources, in the sense that for Ananda it should have
been sufficient to receive a single personal instruction by the Buddha on mind
fulness of breathing and its relationship to the four satipat/:hanas, to the seven
factors of awakening, and to knowledge and liberation.
In regard to the actual instructions, a minor but nevertheless noteworthy dif
ference is that the Sa1'!lyukta-agama account of mindfulness of breathing uses the
injunction 'to train' right from the outset, whereas in its Piili counterpart the
practice of establishing mindfulness on the breath and knowing it to be long or
short does not yet require any 'training'.29 In the Piili version, the need for training
is only mentioned explicitly for the remainder of the sixteenfold scheme, from
the third to the sixteenth phase of the scheme.
An interesting perspective on the relationship between 'training' and 'mind
fulness of breathing' can be found in the account of the Buddha's own practice of
mindfulness of breathing, given in another discourse in the Samyutta-nikaya and in
the Sa1'!lyukta-agama. These two discourses agree that for the Buddha there was no
need to 'train' in regard to any of these 16 phases of practice.30 That is, whereas the
average practitioner needs to make a conscious effort and 'train' himself or herself
in order to be able to proceed through the scheme of 16 phases, for the Buddha with
his meditative mastery the same was an effortless undertaking.
In contrast to the Buddha's expertise, for the average practitioner one might
well imagine that the need to train obtains right from the outset, in view of the
difficulties that can be experienced when just trying to keep the breath in mind.
Hence the Sa1'!lyukta-agama's suggestion that an effort at training needs to be
made already at the outset may seem quite to the point. The same suggestion
recurs in an exposition of mindfulness of breathing given in the sravakabhiimi,
which similarly speaks of training already with the very first phases in its version
of the sixteenfold scheme of mindfulness of breathing.31 Nevertheless, from the

28.

29.

30.
31.

mastered 84,000 teachings. The Saizghabhedavastu in Gnoli (1978, 66,15, 67,14) relates his emi
nence in this respect to a corresponding aspiration made in a former life.
Dharmaguptaka Vinaya T 1428 at T XXII 968b15; Mahasanghika Vinaya T 1425 at XXII 491C2;
MahiSasaka Vinaya T 1421 at T XXII 191a1S; (Miila-)sarvastivada Vinaya T 1451 atT XXIV 40731;
Sarvastivllda Vinaya T 1435 at T XXIII 449a20; Theravllda Vinaya Vin II 287,12. For a detailed
study that also takes into account other records of this event see Przyluski (1926).
SN 54:13 (supplemented from SN V 311,13): so sato va assasati sato va passasati; digham va assasanto
'dig ham assasdmi'ti pajanati - 1tISsaJ1I va assasanto 'ros.sam assasdmi'ti pajanati.The same is the case
for the instructions on these first two phases in the Vimuttimagga,T 1648 atT XXXII 429C28.The
ArthaviniScaya-Siltra in Samtani (1971,43-5) (cf. also T 763 at T XVI1657b29), however, does not
use 'training' for any of the 16 phases.
SN 54:11 at SN V 326,11 and SA 807 at T 11207a19.
T 1579 atT XXX 432329 and Shukla (1973, 230,1).

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perspective of textual transmission it seems more likely that the detail of omit
ting the 'training' during the first and second phases of practice was subsequently
forgotten, than to imagine that this was introduced at a later stage.
While the Sa1!lyutta-nikiiya and Sa1!lyukta-agama versions agree that with the
third phase in the sixteenfold scheme one definitely has to train, they disagree in
their formulation of the object of such training. The Piili version speaks of expe
riencing 'the whole body', whereas the Sa1!lyukta-agama version speaks of experi
encing 'the whole bodily formation'. This difference is of considerable relevance
for an understanding of the implications of the sixteenfold scheme as a whole.
The point at stake is whether with this third phase a broadening of the scope of
awareness takes place, a broadening that requires becoming aware of the whole
physical body, or whether awareness is to be kept focused on the breath to the
exclusion of anything else.The latter could be implicit in the Sa1]1yukta-cigama ver
sion's reference to experiencing the bodily formations, as elsewhere the breath
is reckoned a bodily formation.32
Yet, judging from the overall dynamics of the sixteenfold scheme, the original
intent of this exposition may well have been a broadening of awareness, which
proceeds from awareness of the breath to awareness of the whole physical body,
of feelings, and of the condition of the mind; a broadening of awareness that
eventually leads up to awareness of impermanence and so on in regard to any
phenomena that may come within the scope of meditative awareness.
According to the Visuddhimagga, however, from the second tetrad of the six
teenfold scheme onwardsjhanic experiences come into play. As a consequence of
this interpretation, the preceding four phases of the first tetrad are seen as tools
to build up a strong mental focus as a foundation forjhana experience.31 The third
phase of practice in the first tetrad is then understood to imply awareness of the
whole 'body' of the breath, that is, of the breath in its entire length, covering the
beginning, middle and end stages of any breath.].I
The Visuddhimagga's association of the second tetrad of mindfulness of breath
ing withjhana experience does not sit well with the actual instructions given in
the Pilli discourse, which speak of training oneself in breathing in and breathing

32. SN 41:6 at SN IV 293,15: assiisapassiisi /ciiyasailkhiiro and SA 568 at T II 150a24: :l,t!,A,\l!.;GlMH),.

However. to speak of a 'bodily formation' need not refer to the breath alone. but could also be
understood to represent any other activity that goes on within the body. As Griffith explains:
'it seems more likely _ that we are supposed to regard the process of respiration (assi)isapassiisa
as an example of physical activity rather than an exhaustive account of it' (1986,148 n.17). In
a similar vein, Jayatilleke (1948, 217) suggests that considering breathing is just one concrete
instance of bodily formations in general.
33. Vism 277;zo: idam tva catukkal?1 adikammikassa kammattluinavasena VlItta1rI. itariini pana oQi

catukkani tttha pattajhanassa _ vuttani; 'the first tetrad is set forth

a beginner; but the other three tetrads are [respectively] set forth

as a
_

meditation subject for

for one who has already

attainedjhana' (translation by Nil)amoli 1991, 270).

34. Vism 273,2: sakaIassa assiisa/ciiyass adimajjhapariyosiinQl?1 viditmrt lcaronto. The term /ciiya as such
has a rather wide range of meaning in canonical usage and thus need not invariably refer to the
physical body.

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out while experiencing joy and happiness and so on, eVidently something that
takes place while being aware of the breath.35 According to the description given
in the Visuddhimagga, however, awareness of the breath disappears before entering
a jhiina, being replaced by a mental nimitta as the object of concentration. 36 From
this it would follow that the instructions given during the second and subsequent
tetrads of mindfulness of breathing could be carried out only when one emerges
from ajhiina attainment, since it is only at that time that one would be able to
feel the breath again. This seems a rather narrow perspective on the sixteenfold
instruction.
Yet another difficulty with the Visuddhimagga's interpretation is that the first
and second phases in the sixteenfold scheme, which instruct the meditator to
be aware of long and short breaths, already require full awareness of the entire
length of the breath. To then understand the third phase as implying awareness
of the whole length of the breath, as suggested by the Visuddhimagga, would not
introduce anything new to the practice. In contrast, if the third phase is taken
to refer to awareness of the whole physical body, then this would offer a new
perspective and result in a meaningful progression from the second to the third
phase in the sixteenfold scheme.
Although the explanation offered in the Visuddhimagga does not seem to do
full justice to the instruction given in the discourse, the SaT)1yukta-iigama paral
lel to the Ananda-sutta seems to support the Visuddhimagga's interpretation. In
addition to the present discourse, the SQT)1yukta-iigama contains several other dis
courses that treat the theme of mindfulness of breathing. One of these presents
the corresponding instructions only in terms of 'the body', without bringing in
'formations', thereby agreeing with the instructions given in the Ananda-sutta.37
Yet another discourse in the SaT)1yukta-iigama shows what could be a transitional
stage, as it first instructs the meditator to 'experience and know the whole body',
and then to 'experience and know all bodily formations'.38 As the same discourse

35. SN 54:13 (supplemented from SN V312,1): pitipatiSarpvediassasissiim itisikkhati. 'sukhapatisaqIvedi

assasissiimfti sikkhati.
36. Vism 285,5.
37. SA 807 at T II 207a19 agrees closely with the Piili presentation, as it proceeds from 'experiencing
the whole body', -tJJJHf, to 'calming the bodily formations', JtfJf*. .
38. SA 803 at Til 206328: I:m-t)]Jt, followed by 1tm-t)]JtfJ. The ArthaviniScaya-Siitra shows
similar variations, as the basic manuscript in Samtani (1971, 43,7) has sarva-kaya-sal!lSkara
pratisal!tvedi in place of the third and fourth phases of the Piili scheme (followed by priti
pratisal!tvedi), while the Nepalese copies, Ferrari's edition and the Tibetan version given in the
appendix in Samtani (1971, 323) have kaya-pratisarrt vedi as the third, followed by kaya-sal!lSlcara
pratisal1lvedi as the fourth, sarva-kaya-pratisal1lvedi as the fifth, and sarva-kaya-sal!lSlcara
pratisal1lvedf as the sixth. The Chinese version, T 763 at T XVII 657c6, Similarly proceeds from
awareness of the body, ;i!,Jt, via awareness of bodily formations. ;i!,JtfJ. to awareness of the
whole body. ;i!,-t)]Jt. and then to awareness of all bodily formations, ;i!,-t)]JtfJ. Unlike the
other versions, however, the Chinese version continues at this point with awareness of calming
bodily formations. 3i:Jtrr. corresponding to the fourth phase in the Piili scheme. which
has its counterpart in the Sanskrit ArthaviniScaya-Siitra in the midst of the second tetrad, after
.

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does not refer to calming bodily formations at all, it seems as if some confusion
during transmission or translation has occurred. The same could also be the case
in the present discourse, which right after the passage that mentions the bodily
formations continues by repeating a sentence that belongs to the beginning of
the instructions, which appears out of context at this point. 39
In fact, other discourses in the Sa1]1yukta-iigama appear at times to be under
the influence of commentarial glosses, which could have exerted their influence
on the actual shape of the discourse either during oral transmission or else at
the time of translation into Chinese.40 The instruction in the present case on
experiencing 'the whole bodily formation' in the 5a1]1yukta-iigama discourse
could be another such instance, in the sense that this formulation could have
been influenced by a commentary similar to the gloss offered by Buddhaghosa.
Alternatively, the Sa1]1yukta-agama instructions could also be the result of a simple
transmission error, where the reference to bodily formations in the fourth phase
of the sixteenfold scheme influenced the formulation of the third phase.
The impression that some kind of an error could have occurred in the Sa1]1yukta
agama discourse receives additional support from the fact that the instructions
on the third phase in the sixteenfold scheme for undertaking mindfulness of
breathing in discourses found in the Madhyama-iigama and in the Ekottarika-iigama
agree with the Piili version in speakingjust of the body, without mentioning any
formations.41 The same is the case for the instructions given on this third phase
of mindfulness of breathing in the Mahiivyutpatti and in the Snivakabhiimi!Z
The Sriivakabhiimi agrees, however, with the Sa1]1yukta-iigama against the Prui
version when it comes to the last tetrad of mindfulness of breathing. Whereas
according to the PaIi account this tetrad proceeds from impermanence to dispas
sion, cessation and relinquishment (papnissagga},43 the 5a1]1yukta-iigama discourse
and the Sravakabhiimi proceed from impermanence to eradication (*pahana), dispriti-protisa1!lvedfand sukha-protisarrrvedi. For variations in the sixteenfold scheme in other texts
preserved in Chinese cf. Deleanu (1992, 51 2)
39. See above footnote 11.
40. Several such examples in the SaJrtyukta-iigama have been collected by Wen (2005).
41. The third phase of mindfulness of breathing in MA 98 atT I 582c16 requires 'to experience the
whole body [when} breathing in, experience the whole body [when} breathing out', .-t)]!t
.@.A, -tJ]!t.!1!.tl:i (adopting the ;ft, jf; and variant. instead of). fA 17.1 atT 11582318
instructs to 'completely contemplate the body [when} breathing in, [when] breathing out',
-

l!!tmA" lli...
42. Sakaki (1926,89) (53 no. 1177); T 1579 at T XXX 432b2 and Shukla (1973, 230,3). The same

appears to be the case for the instructions given in the so-called Yogalehrbuch, see fragments
118V4 and 122R5 in Schlingloff (1964,69,75). The MahilprqjiiiipQramiw(-upadeSa)-Siistro, T 15 0 9
atT XXV 138a1 1, also follows awareness of long and short breaths with awareness of the whole
body, though in its presentation this forms the fourth phase.
43. SN 54:13 (supplemented from SN V 312,15).The Vimuttimagga,T 1648 at T XXXII 4 3035, agrees

with the Pali version. as does the ArthaviniScaya-Sutro in Samtani (1971, 45,1) andT 763 at T XVII
658a1.The same series recurs in other Pali discourses independent of mindfulness of breath
ing. e.g. in MN 37 at MN I 251,26 as a way of contemplating feelings; in SN 36:8 at SN IV 214,12
in relation to contact and feeling {which has wyanup<lSSibefore virGganupa5Sl;: or in relation to

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passion and cessation!4 This particular sequence is also found elsewhere in the
Pali discourses in the context of a series of perceptions, but not with reference
to mindfulness of breathing.45
In addition to differing on the final tetrad, the SafTIyutta-nikaya and SafTIyukta
agama versions are also at variance when it comes to explaining the correlation of
the four tetrads with the four satipatthanas. Here the SafTIyukta-agama employ s the
same mode of explanation throughout. In regard to each tetrad, it explains that
the phenomena that form the object of contemplation belong to body, feelings,
mind and dhammas, respectively, therefore they are to be reckoned as instances of
the respective satipatthana. In regard to the first tetrad, the Pali discourse offers
a similar explanation, but when it comes to the remaining tetrads the explana
tions given in the SafTIyutta-nikaya version differ.
In regard to the second tetrad of mindfulness of breathing, the Ananda-sutta
of the SafTIyutta-nikaya explains that these four phases (which are to experience
joy, experience happiness, experience mental formations and calm mental for
mations) correspond to contemplation of feelings because to give close atten
tion to the breath should be reckoned as a certain feeling among feelings.46 This
explanation is slightly puzzling, since nowhere else in the discourses is attention
(manasikara) reckoned as a type of feeling!7
The third tetrad of mindfulness of breathing (which covers experiencing, glad
dening, concentrating and liberating the mind) corresponds according to the
SafTIyutta-nikaya explanation to contemplation of mind because concentration
through mindfulness of breathing cannot be properly developed without mind
fulness and clear comprehension.48 Although this is certainly true, as an explana
tion for the correlation of the third tetrad with the third satipatthana this is also
puzzling. Mindfulness and clear comprehension would be required for all tetrads

44.

45.

46.
47.

48.

sense experience in AN 7:80 at AN IV 146,11 (with dukkhanupassi. anattiinupassi; kh ay iinupassi and

vayiinupass ibefore viriiganupassi).
T 1579 at T XXX 432b2 1 and Shukla (1973, 231,6); see also fragments 128Vl-2 in Schlingloff
(1964,82-3). The Mahiiprajiiiipiiramitii(-upadeSa)-sastra, T 1509 at T XXV 138a 14, combines both
schemes, as it has 'impermanence', 'eradication' (or more literally: 'destruction', cf. Hirakawa
[1997,575 s.v. llirl!]), 'dispassion' and 'cessation' as its twelfth to fifteenth phases, followed by
'relinquishment' as its sixteenth phase.
This sequence proceeds from anieeiinupassi/aniceasaiiiiii (via the intermediate steps of anieee
dukkhasaiiiiii and dukkhe anattasaiiiiii) to pahiinasaiiiiii, viriigasaiiiiii and nirodhasaiiiiii; see ON 33 at
ON III 251,9; ON 34 at ON III 291, 9; SN 46:71-6 at SN V 132-3; SN 55:3 at SN V 345,23; AN 6:35 at
AN III 334,6; AN 6:123 at AN III 452,12; AN 10:56 at AN V 105.24 and AN 10:217 at AN V 309,19.
SN 54:13 at SN V 330,1 1: vedaniiiiiiatariiham ttarrJ vadiimi yad idam assin
isapassiisa arrJ siidhukarrJ
manasikiirarrL
Ps IV 140 (in regard to the same explanation given in MN 118) recognizes the difficulty with
this passage and explains that it is just a figurative way of speech and does not intend 'atten
tion' itself, but only its objects.
SN 54:13 at SN V 330,23: n mutthassatissa asampajiinassa iiniipiinasatisamiidhibhavanarrJ
vadiimi.

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of mindfulness of breathing, so that it is not clear why this requirement should pro
vide a link between the third tetrad in particular and contemplation of the mind.
When it comes to correlating the fourth tetrad with the fourth satiparrhana,
the Sarrryutta-nikaya version indicates that at this stage one looks on well with
equanimity, having seen with wisdom that covetousness and discontent have
been overcome.49 why this should qualify contemplation of dhammas is also not
entirely clear, since, according to the Satipatthiina-sutta, freedom from covetous
ness and discontent should be developed with all four satipatthanas.50 In fact, the
Samyukta-iigama discourse relates the complete removal of covetousness and dis
content to the development of equanimity as a factor of awakening, a develop
ment that according to both versions can be undertaken based on each of the four

satipatthanas. Thus the absence of covetousness and discontent as such would not
bear any specific relation to contemplation of dhammas.
According to the commentary gloss, the relationship between the fourth tetrad
and contemplation of dhammas can be found in the reference to having seen the
absence of covetousness and discontent 'with wisdom', since the wisdom referred
to here should be understood to represent the insight arisen through contempla
tion of impermanence and so on, that is, through the four phases described in
the last tetrad of mindfulness of breathing.$1 Indubitably contemplation of imper
manence and so on invests the fourth tetrad of mindfulness of breathing with a
strong emphasis on the development of wisdom, yet, in the context of satipatthana
meditation, contemplation of impermanence is part of an instruction that is to be
applied to each satipatthana. In the case of each of the exercises collected under
the four satipatthanas, the nature of arising and of passing away should be con
templated in such a way that this leads to abiding independently and without
clinging to anything in the worldY Although the formulation differs from the
terms used in the fourth tetrad of mindfulness of breathing, the basic implication
may well be quite similar. Hence it seems that the seeing 'with wisdom', men
tioned in the Ananda-sutta, could be developed with each of the four satipatthiinas,
not only with the fourth satipatthiina of contemplation of dhammas.
Thus the explanations offered in the Samyukta-agama version for correlating
the second to fourth tetrad of mindfulness of breathing with the second to fourth

satipatthana seem more straightforward than their Prui counterparts.

Looking back on the two versions as a whole, however, the instructions on
how to develop mindfulness of breathing in sixteen phases agree closely. This
sixteenfold scheme, described in both versions, shows how a particular instance
of contemplation of the body - mindfulness of breathing - can be developed in

49. SN 54:13 at SN V 330,32: so ya'1l ta'1l hoti abhijjhadomanassan pahiin ta'1l paniiiiya disva
sadhukam ajjh1ckhita han.
50. MN 10 at MN I 56,5: vineyya lou abhijjhadomanassa1fl. a stipulation made for each satipatthana.
51. Ps IV 142.
52. MN 10 at MN J 56,30: samudayadhammiinupassi va vihamti, vayadhammiinupassi va viharati,
samudayavayadhammiinupassi va viharati, anissito ca viharati na ca kiiici lou upadiyati.
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such a way as to cover all four satipatthanas and lead to a development of the
seven factors of awakening and thereby to liberation. This exemplifies the flex
ibility of the instructions on mental culture given in the early discourses, which
allow combining various aspects of practice in such a way that they lead directly
to what is the final goal of any satipatthiina practice, mental purification and
attainment of NibbiinaY

APPENDIX: SURVEY OF MINDFULNESS OF BREATHING

In what follows, the four tetrads of the sixteenfold scheme for mindfulness of
breathing are given according to the Ananda-sutta, SN 54:13, with variations found
in its SaT!lyukta-agama parallel, SA 810, added in brackets.

Contemplation of the body

know: long breath (SA 810 already speaks of 'training')
2. know: short breath (SA 810 already speaks of 'training')
3. train: experience whole body (SA 810 instead has 'bodily formation')
4. train: calm bodily formation
1.

1.

Contemplation of feeling
train: experience joy
6. train: experience happiness
7. train: experience mental formation
8. train: calm mental formation

II.

5.

Contemplation of the mind

train: experience the mind
10. train: gladden the mind
11. train: concentrate the mind
12. train: free the mind
III.

9.

Contemplation of dhammas
train: contemplate impermanence
14. train: contemplate dispassion (SA 8 10 instead has 'eradication')
15. train: contemplate cessation (SA 810 instead has 'dispassion')
16. train: contemplate relinquishment (SA 810 instead has 'cessation')
IV.

13.

53. MN 10 at MN I 55,31 introduces satipauhana as the ekayanomaggosattanrurt visuddhiyiL nibbanassa

sacchikiriyiiya.

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ABBREVIATIONS

SN

Aiz9uttara-nikaya
Ekottarika-agama (Tl25)
Papaiicasiidanf
Sru)tyukta-agama (T 99)
Sa/TIyutta-nikaya

Taisho

AN

fA
Ps
SA

Madhyama-agama (T 26)
Majjhima-nikaya
Theragiithii
Th
Vinaya
Vin
Vism Visuddhima99a
MA

MN

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