Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati.
Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in the |Great Forest::name of a forest outside Vesāli; lit. great forest [mahāvana]|, in the hall with the peaked roof. Now at that time, the Blessed One was giving a talk to the bhikkhus on |unattractiveness::foulness; lit. not beautiful [asubha]| [of the body] in many ways; he spoke in praise of unattractiveness, and he spoke in praise of the meditation on unattractiveness.
Atha kho bhagavā bhikkhū āmantesi: “icchāmahaṁ, bhikkhave, aḍḍhamāsaṁ paṭisallīyituṁ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
Then the Blessed One addressed the bhikkhus: “Bhikkhus, I wish to go into seclusion for half a month. I should not be approached by anyone, except for the one who brings me alms food.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. And no one approached him, except for the one who brought him alms food.
Atha kho te bhikkhū: “bhagavā anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsatī”ti anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti. Dasapi bhikkhū ekāhena satthaṁ āharanti, vīsampi …pe… tiṁsampi bhikkhū ekāhena satthaṁ āharanti.
Then those bhikkhus, thinking, “The Blessed One has given a talk on unattractiveness in many ways, has spoken in praise of unattractiveness, and has spoken in praise of the meditation on unattractiveness,” dwelt devoted to the development of the meditation on unattractiveness in its various modes. Distressed, ashamed, and disgusted with this body, they sought an |assassin::hit man; lit. weapon carrier [satthahāraka]|. In one day ten bhikkhus used the knife, or in one day twenty or thirty bhikkhus used the knife.
Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: “kiṁ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti?
Then, when that half-month had passed, the Blessed One emerged from seclusion and addressed the venerable Ānanda: “Ānanda, why does the Bhikkhu |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| seem so diminished?”
“Tathā hi pana, bhante, ‘bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsatī’ti anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti. Dasapi bhikkhū ekāhena satthaṁ āharanti, vīsampi bhikkhū … tiṁsampi bhikkhū ekāhena satthaṁ āharanti. Sādhu, bhante, bhagavā aññaṁ pariyāyaṁ ācikkhatu yathāyaṁ bhikkhusaṅgho aññāya saṇṭhaheyyā”ti.
“It is because, venerable sir, thinking: ‘The Blessed One has given a talk on unattractiveness in many ways, has spoken in praise of unattractiveness, and has spoken in praise of the meditation on unattractiveness,’ they dwelt devoted to the development of the meditation on unattractiveness in its various modes. Distressed, ashamed, and disgusted with this body, they sought an assassin. In one day ten bhikkhus used the knife, or in one day twenty or thirty bhikkhus used the knife. It would be good, venerable sir, if the Blessed One would explain another method so that this Bhikkhu Saṅgha might be established in |final knowledge [of the complete wearing away of the mental defilements]::spiritual insight; full awakening [aññā]|.”
“Tenahānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.
“In that case, Ānanda, as many bhikkhus as are dwelling in dependence on Vesāli, have them all assemble in the assembly hall.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “sannipatito, bhante, bhikkhusaṅgho. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Having assembled as many bhikkhus as were dwelling in dependence on Vesāli in the assembly hall, he approached the Blessed One. Having approached, he said to the Blessed One: “The Bhikkhu Saṅgha is assembled, venerable sir. Now is the time for the Blessed One to do as he thinks fit.”
Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:
Then the Blessed One approached the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the bhikkhus:
“ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.
“Bhikkhus, collectedness [born from] mindfulness while breathing in and out, when |cultivated::developed [bhāvita]| and frequently practiced, is peaceful and sublime, a pure and pleasant dwelling. It immediately causes any arisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states to fade away and subside.
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ūhataṁ rajojallaṁ, tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti;
Suppose, bhikkhus, in the last month of the hot season, the dust and dirt that has swirled up is caused to disappear and settle by a great out-of-season rain cloud.
evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti?
So too, bhikkhus, collectedness [born from] mindfulness while breathing in and out, when cultivated and frequently practiced, is peaceful and sublime, a pure and pleasant dwelling. It immediately causes any arisen unwholesome states to fade away and subside. And how, bhikkhus, is collectedness [born from] mindfulness while breathing in and out cultivated and frequently practiced so that it is peaceful and sublime, a pure and pleasant dwelling, and immediately causes any arisen unwholesome states to fade away and subside?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Here, bhikkhus, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty dwelling, sits down, folding his legs crosswise, setting his body upright, establishing mindfulness as first priority.
So satova assasati, satova passasati …pe…
Ever mindful, he breathes in; ever mindful, he breathes out. 1.) Breathing in long, he |discerns::distinguishes, understands, knows clearly [pajānāti]|, ‘I am breathing in long;’ breathing out long, he discerns, ‘I am breathing out long.’
2.) Breathing in short, he discerns, ‘I am breathing in short;’ breathing out short, he discerns, ‘I am breathing out short.’
3.) He trains thus, ‘While breathing in, I shall |experience the whole body::be conscious of the whole body, be sensitive to the whole process [sabbakāyapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience the whole body.’
4.) He trains thus, ‘While breathing in, I shall |settle::calm, still [passambhayanta]| the |bodily constructs::bodily processes associated with breathing, specifically the in-and-out breath. It encompasses the physical movements and sensations that arise from the act of breathing. [kāyasaṅkhāra]|;’ he trains thus, ‘While breathing out, I shall settle the bodily constructs.’
5.) He trains thus, ‘While breathing in, I shall |experience joy::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pītipaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience joy.’
6.) He trains thus, ‘While breathing in, I shall |experience ease::contentment, happiness, pleasant abiding [sukhapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience ease.’
7.) He trains thus, ‘While breathing in, I shall |experience mental activity::observe thought formation, be sensitive to the mental processes; (comm) conscious of feeling and perception [cittasaṅkhārapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience mental activity.’
8.) He trains thus, ‘While breathing in, I shall settle the mental activity;’ he trains thus, ‘While breathing out, I shall settle the mental activity.’
9.) He trains thus, ‘While breathing in, I shall |experience the mind::be conscious of the psyche, be sensitive to the mind [cittapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience the mind.’
10.) He trains thus, ‘While breathing in, I shall gladden the mind;’ he trains thus, ‘While breathing out, I shall gladden the mind.’
11.) He trains thus, ‘While breathing in, I shall |stabilize::compose, collect [samādaha]| the mind;’ he trains thus, ‘While breathing out, I shall stabilize the mind.’
12.) He trains thus, ‘While breathing in, I shall |disengage::detach, release [vimocayanta]| the mind;’ he trains thus, ‘While breathing out, I shall disengage the mind.’
13.) He trains thus, ‘While breathing in, I shall |observe impermanence::watching instability [aniccānupassī]|;’ he trains thus, ‘While breathing out, I shall observe impermanence.’
14.) He trains thus, ‘While breathing in, I shall |watch fading of desire::observe dispassion [virāgānupassī]|;’ he trains thus, ‘While breathing out, I shall watch fading of desire.’
15.) He trains thus, ‘While breathing in, I shall |watch cessation::observe the natural ending of phenomena [nirodhānupassī]|;’ he trains thus, ‘While breathing out, I shall watch ending.’
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.
16.) He trains thus, ‘While breathing in, I shall |watch relinquishment::observe letting go of craving, attachment, identification with processes [paṭinissagganupassī]|;’ he trains thus, ‘While breathing out, I shall watch relinquishment.’
Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti.
Bhikkhus, when collectedness [born from] mindfulness while breathing in and out is cultivated and frequently practiced in this way, it is peaceful and sublime, a pure and pleasant dwelling. It immediately causes any arisen unwholesome states to fade away and subside.”
Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in the |Great Forest::name of a forest outside Vesāli; lit. great forest [mahāvana]|, in the hall with the peaked roof. Now at that time, the Blessed One was giving a talk to the bhikkhus on |unattractiveness::foulness; lit. not beautiful [asubha]| [of the body] in many ways; he spoke in praise of unattractiveness, and he spoke in praise of the meditation on unattractiveness.
Then the Blessed One addressed the bhikkhus: “Bhikkhus, I wish to go into seclusion for half a month. I should not be approached by anyone, except for the one who brings me alms food.”
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. And no one approached him, except for the one who brought him alms food.
Then those bhikkhus, thinking, “The Blessed One has given a talk on unattractiveness in many ways, has spoken in praise of unattractiveness, and has spoken in praise of the meditation on unattractiveness,” dwelt devoted to the development of the meditation on unattractiveness in its various modes. Distressed, ashamed, and disgusted with this body, they sought an |assassin::hit man; lit. weapon carrier [satthahāraka]|. In one day ten bhikkhus used the knife, or in one day twenty or thirty bhikkhus used the knife.
Then, when that half-month had passed, the Blessed One emerged from seclusion and addressed the venerable Ānanda: “Ānanda, why does the Bhikkhu |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| seem so diminished?”
“It is because, venerable sir, thinking: ‘The Blessed One has given a talk on unattractiveness in many ways, has spoken in praise of unattractiveness, and has spoken in praise of the meditation on unattractiveness,’ they dwelt devoted to the development of the meditation on unattractiveness in its various modes. Distressed, ashamed, and disgusted with this body, they sought an assassin. In one day ten bhikkhus used the knife, or in one day twenty or thirty bhikkhus used the knife. It would be good, venerable sir, if the Blessed One would explain another method so that this Bhikkhu Saṅgha might be established in |final knowledge [of the complete wearing away of the mental defilements]::spiritual insight; full awakening [aññā]|.”
“In that case, Ānanda, as many bhikkhus as are dwelling in dependence on Vesāli, have them all assemble in the assembly hall.”
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Having assembled as many bhikkhus as were dwelling in dependence on Vesāli in the assembly hall, he approached the Blessed One. Having approached, he said to the Blessed One: “The Bhikkhu Saṅgha is assembled, venerable sir. Now is the time for the Blessed One to do as he thinks fit.”
Then the Blessed One approached the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the bhikkhus:
“Bhikkhus, collectedness [born from] mindfulness while breathing in and out, when |cultivated::developed [bhāvita]| and frequently practiced, is peaceful and sublime, a pure and pleasant dwelling. It immediately causes any arisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states to fade away and subside.
Suppose, bhikkhus, in the last month of the hot season, the dust and dirt that has swirled up is caused to disappear and settle by a great out-of-season rain cloud.
So too, bhikkhus, collectedness [born from] mindfulness while breathing in and out, when cultivated and frequently practiced, is peaceful and sublime, a pure and pleasant dwelling. It immediately causes any arisen unwholesome states to fade away and subside. And how, bhikkhus, is collectedness [born from] mindfulness while breathing in and out cultivated and frequently practiced so that it is peaceful and sublime, a pure and pleasant dwelling, and immediately causes any arisen unwholesome states to fade away and subside?
Here, bhikkhus, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty dwelling, sits down, folding his legs crosswise, setting his body upright, establishing mindfulness as first priority.
Ever mindful, he breathes in; ever mindful, he breathes out. 1.) Breathing in long, he |discerns::distinguishes, understands, knows clearly [pajānāti]|, ‘I am breathing in long;’ breathing out long, he discerns, ‘I am breathing out long.’
2.) Breathing in short, he discerns, ‘I am breathing in short;’ breathing out short, he discerns, ‘I am breathing out short.’
3.) He trains thus, ‘While breathing in, I shall |experience the whole body::be conscious of the whole body, be sensitive to the whole process [sabbakāyapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience the whole body.’
4.) He trains thus, ‘While breathing in, I shall |settle::calm, still [passambhayanta]| the |bodily constructs::bodily processes associated with breathing, specifically the in-and-out breath. It encompasses the physical movements and sensations that arise from the act of breathing. [kāyasaṅkhāra]|;’ he trains thus, ‘While breathing out, I shall settle the bodily constructs.’
5.) He trains thus, ‘While breathing in, I shall |experience joy::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pītipaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience joy.’
6.) He trains thus, ‘While breathing in, I shall |experience ease::contentment, happiness, pleasant abiding [sukhapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience ease.’
7.) He trains thus, ‘While breathing in, I shall |experience mental activity::observe thought formation, be sensitive to the mental processes; (comm) conscious of feeling and perception [cittasaṅkhārapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience mental activity.’
8.) He trains thus, ‘While breathing in, I shall settle the mental activity;’ he trains thus, ‘While breathing out, I shall settle the mental activity.’
9.) He trains thus, ‘While breathing in, I shall |experience the mind::be conscious of the psyche, be sensitive to the mind [cittapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience the mind.’
10.) He trains thus, ‘While breathing in, I shall gladden the mind;’ he trains thus, ‘While breathing out, I shall gladden the mind.’
11.) He trains thus, ‘While breathing in, I shall |stabilize::compose, collect [samādaha]| the mind;’ he trains thus, ‘While breathing out, I shall stabilize the mind.’
12.) He trains thus, ‘While breathing in, I shall |disengage::detach, release [vimocayanta]| the mind;’ he trains thus, ‘While breathing out, I shall disengage the mind.’
13.) He trains thus, ‘While breathing in, I shall |observe impermanence::watching instability [aniccānupassī]|;’ he trains thus, ‘While breathing out, I shall observe impermanence.’
14.) He trains thus, ‘While breathing in, I shall |watch fading of desire::observe dispassion [virāgānupassī]|;’ he trains thus, ‘While breathing out, I shall watch fading of desire.’
15.) He trains thus, ‘While breathing in, I shall |watch cessation::observe the natural ending of phenomena [nirodhānupassī]|;’ he trains thus, ‘While breathing out, I shall watch ending.’
16.) He trains thus, ‘While breathing in, I shall |watch relinquishment::observe letting go of craving, attachment, identification with processes [paṭinissagganupassī]|;’ he trains thus, ‘While breathing out, I shall watch relinquishment.’
Bhikkhus, when collectedness [born from] mindfulness while breathing in and out is cultivated and frequently practiced in this way, it is peaceful and sublime, a pure and pleasant dwelling. It immediately causes any arisen unwholesome states to fade away and subside.”
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati.
Atha kho bhagavā bhikkhū āmantesi: “icchāmahaṁ, bhikkhave, aḍḍhamāsaṁ paṭisallīyituṁ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
Atha kho te bhikkhū: “bhagavā anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsatī”ti anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti. Dasapi bhikkhū ekāhena satthaṁ āharanti, vīsampi …pe… tiṁsampi bhikkhū ekāhena satthaṁ āharanti.
Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: “kiṁ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti?
“Tathā hi pana, bhante, ‘bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsatī’ti anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti. Dasapi bhikkhū ekāhena satthaṁ āharanti, vīsampi bhikkhū … tiṁsampi bhikkhū ekāhena satthaṁ āharanti. Sādhu, bhante, bhagavā aññaṁ pariyāyaṁ ācikkhatu yathāyaṁ bhikkhusaṅgho aññāya saṇṭhaheyyā”ti.
“Tenahānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “sannipatito, bhante, bhikkhusaṅgho. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:
“ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ūhataṁ rajojallaṁ, tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti;
evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
So satova assasati, satova passasati …pe…
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.
Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti.