will not be any unwholesome feelings, perceptions, or volitional formations (choices/
decisions) that arise. This is a gradual process that will be observed as they gradually
diminish in meditation and in daily life through doing the work to apply these Teachings.
He trains thus: Experiencing the mind, I will breathe in; he trains thus: Experiencing
the mind, I will breathe out: Allow the mind to develop awareness during meditation
while continuing to focus solely on the breath - inhaling and exhaling.
The mind is going to move off the breath, even when the mind is close to Enlightenment.
This is normal. You are not attempting to eliminate the arising of feelings, perceptions, or
volitional formations (choices/decisions) but instead, you are quieting the mind, stilling the
activity of the mind so that it can develop awareness and concentration while residing in
the present moment.
A mind that resides in the present moment can be peaceful, calm, serene, and content
with joy. But, the mind is not going to do that at the beginning. You will not experience
complete and total peacefulness until the mind is Enlightened. So even in the first,
second, and third Stage of Enlightenment, the mind will still be moving off the breath
occasionally and when it does, you pull it back to the breath training the mind to easily
“let go” of any arisen feelings, perceptions, or volitional formations (choices/decisions).
It is impossible to eliminate thoughts and ideas from arising in the mind. Even stilling the
mind to the point of complete peacefulness, the mind will think, “Ahh, the mind is so
peaceful”. But that is by itself, a thought. So you will not eliminate thoughts and ideas
from the mind during meditation even once the mind is Enlightened but instead, you are
training the mind to be able to control the thoughts and ideas having well developed
mental discipline so that this can benefit you in daily life.
He trains thus: Gladdening the mind, I will breathe in; he trains thus: Gladdening the
mind, I will breathe out: Train the mind to be glad, not sad. Uplift the mind with gladness
not based on any specific object. Train the mind to be glad just because it is glad. Train
the mind to be “satisfied with what is” while in meditation and in daily life.
The mind may not like meditation or enjoy it when a Practitioner first starts to meditate.
Some people enjoy it from the beginning, others are very challenged by the stillness not
being comfortable to meditate. The more uncomfortable the mind is with meditation
provides the reason why one needs to dedicate themselves to meditation.
If the mind is unsatisfied with the stillness and calmness that is being cultivated during
mediation, this means there is much work to do and one should not shrink back from the
struggle and challenge of establishing a meditation practice.
You are not going to be an expert at meditation when you first start. You may not even be
an expert at meditation after a few months or years of meditation. But, each day and each
breath, gradually work towards improving your meditation practice not allowing the mind
to become discouraged as a result of challenges that arise during meditation.
23


He trains thus: Concentrating the mind, I will breathe in; he trains thus:
Concentrating the mind, I will breathe out: Focus the mind on the breath and only the
breath. Again, this is the goal but is not going to be possible 100% of the time while
meditating. Even an Enlightened mind cannot focus on the breath permanently without
any arising of thoughts or ideas. You cannot permanently fixate the mind on the breath.
This is not possible.
You are training the mind to have awareness (i.e. Right Mindfulness) when it is off the
breath and training it to easily “let go” whenever it is not on the breath so that it can return
back to the breath. This develops a Practitioner’s ability to control the mind so that it can
be concentrated.
Concentrate the mind on the breath as you breathe in and out.
He trains thus: Liberating the mind, I will breathe in; he trains thus: Liberating the
mind, I will breathe out: Liberation or liberating is to be “free”. Free the mind from its
constant struggles and difficulties by just focusing solely on the breath.
There is nothing magical or mystical that you should be expecting to occur while
meditating. Instead, you are training the mind so that you can gain control over the mind.
Rather than letting it continue to be overactive and wander about as it pleases, you are
applying discipline and training so that you can then better control the mind during
meditation and in daily life.
He trains thus: Reflecting on impermanence, I will breathe in; he trains thus:
Reflecting on impermanence, I will breathe out: As feelings, perceptions, or volitional
formations (choices/decisions) arise in the mind, observe how they are impermanent.
Notice how you can “cut them off and let them go” focusing solely on the breath.
As the bodily sensations arise, notice how you can continue to stay focused solely on the
breath being unaffected by the bodily sensations. All bodily sensations are impermanent.
They are temporary and will cease to exist. Form, feelings, perceptions, volitional
formations (choices/decisions), and consciousness (i.e. The Five Aggregates) are all
impermanent.
The Five Aggregates
Form: the physical body.
Feelings: results of experiences in the mind through The Six Sense Bases.
Perceptions: a belief or opinion based on how things seem.
Volitional Formations: choices or decisions that are made.
Consciousness: the mind.
Soak this into the mind how all of these things are impermanent and there is no reason to
cling to any of these. Clinging to these only causes discontentedness so, let them go.
He trains thus: Reflecting on fading away, I will breathe in; he trains thus: Reflecting
on fading away, I will breathe out: As you train the mind in this way, notice how these
things all just fade away. Bring the mind back to the breath no longer allowing it to roam
and wander uncontrolled. Notice how all that is in the mind can fade away into silence
where the mind is focused solely on the breath, breathing in and out.
24


He trains thus: Reflecting on elimination, I will breathe in; he trains thus: Reflecting
on elimination, I will breathe out: Focus on the elimination, or stilling, of all feelings,
perceptions, or volitional formations (choices/decisions) during meditation. As mentioned,
it will be impossible to completely eliminate 100% of all thoughts and ideas during
meditation, but you can train the mind to work in that direction in order to still the mind
and quiet it.
He trains thus: Reflecting on letting go, I will breathe in; he trains thus: Reflecting on
letting go, I will breathe out: Train the mind to “let go” of everything and anything that it
is holding on to during meditation. As you get started in meditation, you may be
interested to repeat in the mind a few times, “let go, let go, let go”. Continue to stay
focused solely on the breath, breathing in and out.
Allow the sound of the breath or the sensation of air entering into the nose to be the focus
during meditation. The breath is the present moment. The mind can be peaceful, calm,
serene, and content with joy when it is focused on the breath and only the breath.
Sooner and sooner, observe when the mind is off the breath and then cut that off, let it
go. Bring the mind back to the breath, breathing in and out.
Seek guidance from a Teacher to develop your meditation practice. It is highly important
to have guidance on the journey to Enlightenment and developing your meditation
practice is just one area where a Teacher will be beneficial.
You can contact the author of this book using this link to seek guidance. Personalized
guidance is available openly and freely to all.
https://www.buddhadailywisdom.com/
When, Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation) has
been developed and cultivated in this way, one of two fruits may be predicted: either
final knowledge (wisdom) in this very life or, if there is a residue of clinging, the state
of Non-Returner: The Buddha explains that through developing a Breathing Mindfulness
Meditation practice, there are two results that can be predicted. Either a Practitioner will
experience Enlightenment in this very life or if they have a small amount of residual
clinging, they will attain the third Stage of Enlightenment as a Non-Returner.
If a Practitioner attains Enlightenment, all discontentedness is eliminated from the mind.
They will never again experience any discontentedness or rebirth in The Cycle of Rebirth.
If a Practitioner attains the third Stage of Enlightenment as a Non-Returner, they will be
reborn into the heavenly realm and attain Enlightenment from that realm. That will be their
last existence.
Detailed explanation of developing a meditation practice is available in this same book
series found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
25


Chapter 2
Seven Predicted Fruits and Benefits of
Breathing Mindfulness Meditation
Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation), when
developed and cultivated, is of great fruit and benefit.
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated so that it is of great fruit and benefit?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or an
empty hut, sits down. Having folded his legs crosswise, straightened his
body, and set up mindfulness in front of him, just mindful he breathes in,
mindful he breathes out.
Breathing in long, he knows: I breathe in long; or breathing out long,
he knows: I breathe out long.
Breathing in short, he knows: I breathe in short; or breathing out short,
he knows: I breathe out short.
He trains thus: Experiencing the whole body, I will breathe in;
he trains thus: Experiencing the whole body, I will breathe out.
He trains thus: Calming the bodily sensations, I will breathe in;
he trains thus: Calming the bodily sensations, I will breathe out.
He trains thus: Experiencing joy, I will breathe in;
he trains thus: Experiencing joy, I will breathe out.
He trains thus: Experiencing peacefulness, I will breathe in;
he trains thus: Experiencing peacefulness, I will breathe out.
He trains thus: Experiencing the mental activity, I will breathe in;
he trains thus: Experiencing the mental activity, I will breathe out.
He trains thus: Calming the mental activity, I will breathe in;
he trains thus: Calming the mental activity, I will breathe out.
He trains thus: Experiencing the mind, I will breathe in;
he trains thus: Experiencing the mind, I will breathe out.
26


He trains thus: Gladdening the mind, I will breathe in;
he trains thus: Gladdening the mind, I will breathe out.
He trains thus: Concentrating the mind, I will breathe in;
he trains thus: Concentrating the mind, I will breathe out.
He trains thus: Liberating the mind, I will breathe in;
he trains thus: Liberating the mind, I will breathe out.
He trains thus: Reflecting on impermanence, I will breathe in;
he trains thus: Reflecting on impermanence, I will breathe out.
He trains thus: Reflecting on fading away, I will breathe in;
he trains thus: Reflecting on fading away, I will breathe out.
He trains thus: Reflecting on elimination, I will breathe in;
he trains thus: Reflecting on elimination, I will breathe out.
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
It is, Monks, when Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated in this way that it is of great fruit and
benefit.
When, Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation)
has been developed and cultivated in this way, seven fruits and benefits may
be predicted.
What are the seven fruits and benefits?
(1) One attains final knowledge (wisdom) early in this very life.
(2) If one does not attain final knowledge (wisdom) early in this very life, then
one attains final knowledge (wisdom) at the time of death.
(3) If one does not attain final knowledge (wisdom) early in this very life or at
the time of death, then with the complete destruction of the five lower fetters
one becomes an attainer of Nibbāna (Enlightenment) between one life and
the next.
(4) If one does not attain final knowledge (wisdom) early in this very life or at
the time of death or become an attainer of Nibbāna (Enlightenment) between
one life and the next, then with the complete destruction of the five lower
fetters one becomes an attainer of Nibbāna (Enlightenment) upon landing.
27


(5) If one does not attain final knowledge (wisdom) early in this very life or at
the time of death or become an attainer of Nibbāna (Enlightenment) between
one life and the next or become an attainer of Nibbāna (Enlightenment) upon
landing, then with the complete destruction of the five lower fetters one
becomes an attainer of Nibbāna (Enlightenment) without extra effort.
(6) If one does not attain final knowledge (wisdom) early in this very life or at
the time of death or become an attainer of Nibbāna (Enlightenment) between
one life and the next or become an attainer of Nibbāna (Enlightenment) upon
landing or become an attainer of Nibbāna (Enlightenment) without extra
effort, then with the complete destruction of the five lower fetters one
becomes an attainer of Nibbāna (Enlightenment) with extra effort.
(7) If one does not attain final knowledge (wisdom) early in this very life or at
the time of death or become an attainer of Nibbāna (Enlightenment) between
one life and the next or become an attainer of Nibbāna (Enlightenment) upon
landing or become an attainer of Nibbāna (Enlightenment) without extra
effort or become an attainer of Nibbāna (Enlightenment) with extra effort,
then with the complete destruction of the five lower fetters one becomes one
bound upstream, heading towards the heavenly realm.
When, Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation)
has been developed and cultivated in this way, these seven fruits and
benefits may be predicted.
(Reference: SN 54.5)
In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
leads to seven benefits. All of the benefits The Buddha describes in this Teaching are
related to the attainment of Enlightenment and escaping The Cycle of Rebirth.
Breathing Mindfulness Meditation is a primary practice that needs to be developed by any
Practitioner who aspires to attain Enlightenment. One would not be able to attain
Enlightenment without Breathing Mindfulness Meditation. But, there is also much more
than only Breathing Mindfulness Meditation that one would need to learn and practice to
attain Enlightenment.
You will find detailed explanation of these methods of attaining Enlightenment in this
same book series found in Chapter 37 of the book “The First Stage of Enlightenment
(Stream-Enterer)” (Volume 5).
28


Chapter 3
Cultivating Mindfulness of Breathing
Fulfills Four Foundations of Mindfulness,
Seven Factors of Enlightenment,
True Wisdom and Liberation
There is, Monks, one thing which, when developed and cultivated, fulfills four
things; and four things which, when developed and cultivated, fulfill seven
things; and seven things which, when developed and cultivated, fulfill two
things.
Concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation), Monks, is the one thing which, when developed and cultivated,
fulfills The Four Foundations of Mindfulness. The Four Foundations of
Mindfulness, when developed and cultivated, fulfill The Seven Factors of
Enlightenment. The Seven Factors of Enlightenment, when developed and
cultivated, fulfill true wisdom and liberation.
Mindfulness of Breathing Fulfills
The Four Foundations of Mindfulness
How, Monks, is concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) developed and cultivated so that it fulfills The Four
Foundations of Mindfulness?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down. Having folded his legs crosswise, straightened his
body, and set up mindfulness in front of him, just mindful he breathes in,
mindful he breathes out
Breathing in long, he knows: I breathe in long; or breathing out long,
he knows: I breathe out long.
Breathing in short, he knows: I breath in short; or breathing out short,
he knows: I breathe out short.
He trains thus: Experiencing the whole body, I will breathe in;
he trains thus: Experiencing the whole body, I will breathe out.
He trains thus: Calming the bodily sensations, I will breathe in;
he trains thus: Calming the bodily sensations, I will breathe out.
29


He trains thus: Experiencing joy, I will breathe in;
he trains thus: Experiencing joy, I will breathe out.
He trains thus: Experiencing peacefulness, I will breathe in;
he trains thus: Experiencing peacefulness, I will breathe out.
He trains thus: Experiencing the mental activity, I will breathe in;
he trains thus: Experiencing the mental activity, I will breathe out.
He trains thus: Calming the mental activity, I will breathe in;
he trains thus: Calming the mental activity, I will breathe out.
He trains thus: Experiencing the mind, I will breathe in;
he trains thus: Experiencing the mind, I will breathe out.
He trains thus: Gladdening the mind, I will breathe in;
he trains thus: Gladdening the mind, I will breathe out.
He trains thus: Concentrating the mind, I will breathe in;
he trains thus: Concentrating the mind, I will breathe out.
He trains thus: Liberating the mind, I will breathe in;
he trains thus: Liberating the mind, I will breathe out.
He trains thus: Reflecting on impermanence, I will breathe in;
he trains thus: Reflecting on impermanence, I will breathe out.
He trains thus: Reflecting on fading away, I will breathe in;
he trains thus: Reflecting on fading away, I will breathe out.
He trains thus: Reflecting on elimination, I will breathe in;
he trains thus: Reflecting on elimination, I will breathe out.
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
Whenever, Monks, a Monk, when breathing in long, knows: I breathe in long;
or, when breathing out long, knows: I breathe out long; or when breathing in
short, knows: I breathe in short; or, when breathing out short, knows: I
breathe out short; when he trains thus: Experiencing the whole body, I will
breathe in: when he trains thus: Experiencing the whole body, I will breathe
out; when he trains thus: Calming the bodily sensations, I will breathe in;
when he trains thus: Calming the bodily sensations, I will breathe out. — on
that occasion, the Monk resides reflecting on the body as body, dedicated,
30


clearly comprehending, mindful, having removed craving and displeasure in
regard to the world.
For what reason?
I call this a certain kind of body, Monks, that is, breathing in and breathing
out.
Therefore, Monks, on that occasion the Monk resides reflecting on the body
as body, dedicated, clearly comprehending, mindful, having removed craving
and displeasure in regard to the world.
Whenever, Monks, a Monk trains thus: Experiencing joy, I will breathe in;
when he trains thus: Experiencing joy, I will breathe out; when he trains thus:
Experiencing peacefulness, I will breathe in; when he trains thus:
Experiencing peacefulness, I will breathe out; when he trains thus:
Experiencing the mental activity, I will breathe in; when he trains thus:
Experiencing the mental activity, I will breathe out; when he trains thus:
Calming the mental activity, I will breathe in; when he trains thus: Calming
the mental activity, I will breathe out — on that occasion, the Monk resides
reflecting on feelings as feelings dedicated, clearly comprehending, mindful,
having removed craving and displeasure in regard to the world.
For what reason?
I call this a certain kind of feeling, Monks, that is, close attention to breathing
in and breathing out.
Therefore, Monks, on that occasion the Monk resides reflecting on feelings
as feelings, dedicated, clearly comprehending, mindful, having removed
craving and displeasure in regard to the world.
Whenever, Monks, a Monk trains thus: Experiencing the mind, I will breathe
in; when he trains thus: Experiencing the mind, I will breathe out; when he
trains thus: Gladdening the mind, I will breathe in; when he trains thus:
Gladdening the mind, I will breathe out; when he trains thus: Concentrating
the mind, I will breathe in; when he trains thus: Concentrating the mind, I will
breathe out; when he trains thus: Liberating the mind, I will breathe in; when
he trains thus: Liberating the mind, I will breathe out - on that occasion, the,
Monk resides reflecting on mind as mind, dedicated, clearly comprehending,
mindful, having removed craving and displeasure in regard to the world.
31


For what reason?
I say, Monks, that there is no development of concentration by Mindfulness
of Breathing (Breathing Mindfulness Meditation) for one who is muddled and
who lacks clear comprehension.
Therefore, Monks, on that occasion the Monk resides reflecting on mind as
mind, dedicated, clearly comprehending, mindful, having removed craving
and displeasure in regard to the world.
Whenever, Monks, a Monk trains thus: Reflecting on impermanence, I will
breathe in; when he trains thus: Reflecting on impermanence, I will breathe
out; when he trains thus: Reflecting on fading away, I will breathe in; when he
trains thus: Reflecting on fading away, I will breathe out; when he trains thus:
Reflecting on elimination, I will breathe in; when he trains thus: Reflecting on
elimination, I will breathe out; when he trains thus: Reflecting on letting go, I
will breathe in; when he trains thus: Reflecting on letting go, I will breathe out
- on that occasion, the Monk resides reflecting on mental objects as mental
objects, dedicated, clearly comprehending, mindful, having removed craving
and displeasure in regard to the world.
Having seen with wisdom what is the abandoning of craving and
displeasure, the Monk is one who looks on closely with equanimity.
Therefore, Monks, on that occasion the Monk resides reflecting on mental
objects as mental objects, dedicated, clearly comprehending, mindful,
having removed craving and displeasure in regard to the world.
It is, Monks, when concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) is developed and cultivated in this way that it fulfills
The Four Foundations of Mindfulness.
Four Foundations of Mindfulness Fulfill
The Seven Factors of Enlightenment
And how, Monks, are The Four Foundations of Mindfulness developed and
cultivated so that they fulfill The Seven Factors of Enlightenment?
Whenever, Monks, a Monk resides reflecting on the body as body, on that
occasion unmuddled mindfulness is established in that Monk. Whenever,
Monks, unmuddled mindfulness has been established in a Monk, on that
occasion the Enlightenment factor of mindfulness is aroused by the Monk;
on that occasion the Monk develops the Enlightenment factor of
mindfulness; on that occasion the Enlightenment factor of mindfulness goes
to fulfillment by development in the Monk.
32


Residing thus mindfully, he penetrates that Teaching with wisdom, examines
it, makes an investigation of it. Whenever, Monks, a Monk residing thus
mindfully penetrates that Teaching with wisdom, examines it, makes an
investigation of it, on that occasion the Enlightenment factor of investigation
is aroused by the Monk; on that occasion the Monk develops the
Enlightenment factor of investigation; on that occasion the Enlightenment
factor of investigation goes to fulfillment by development in the Monk.
While he penetrates that Teaching with wisdom, examines it, makes an
investigation of it, his energy is aroused without slackening. Whenever,
Monks, a Monk's energy is aroused without slackening as he penetrates that
Teaching with wisdom, examines it, makes an investigation of it, on that
occasion the Enlightenment factor of energy is aroused by the Monk; on that
occasion the Monk develops the Enlightenment factor of energy; on that
occasion the Enlightenment factor of energy goes to fulfillment by
development in the Monk.
When his energy is aroused, there arises in him joy. Whenever, Monks, joy
arises in a Monk whose vitality is aroused, on that occasion the
Enlightenment factor of joy is aroused by the Monk; on that occasion the
Monk develops the Enlightenment factor of joy; on that occasion the
Enlightenment factor of joy goes to fulfillment by development in the Monk.
For one whose mind is uplifted by joy, the body becomes tranquil and the
mind becomes tranquil. Whenever, Monks, the body becomes tranquil and
the mind becomes tranquil in a Monk whose mind is uplifted by joy, on that
occasion the Enlightenment factor of tranquility is aroused by the Monk; on
that occasion the Monk develops the Enlightenment factor of tranquility; on
that occasion the Enlightenment factor of tranquility goes to fulfillment by
development in the Monk.
For one whose body is tranquil and who is joyful, the mind becomes
concentrated. Whenever, Monks, the mind becomes concentrated in a Monk
whose body is tranquil and who is joyful, on that occasion the Enlightenment
factor of concentration is aroused by the Monk; on that occasion the Monk
develops the Enlightenment factor of concentration; on that occasion the
Enlightenment factor of concentration goes to fulfillment by development in
the Monk.
He becomes one who closely looks on with equanimity at the mind thus
concentrated. Whenever, Monks, a Monk becomes one who closely looks on
with equanimity at the mind thus concentrated, on that occasion the
Enlightenment factor of equanimity is aroused by the Monk; on that occasion
the Monk develops the Enlightenment factor of equanimity; on that occasion
33


the Enlightenment factor of equanimity goes to fulfillment by development in
the Monk.
Whenever, Monks, a Monk resides reflecting on feelings as feelings … mind
as mind … mental objects as mental objects, on that occasion unmuddled
mindfulness is established in that Monk. Whenever, Monks, unmuddled
mindfulness has been established in a Monk, on that occasion the
Enlightenment factor of mindfulness is aroused by the Monk; on that
occasion the Monk develops the Enlightenment factor of mindfulness; on
that occasion the Enlightenment factor of mindfulness goes to fulfillment by
development in the Monk.
(The remaining three (3) Foundations of Mindfulness should be elaborated as
in the case of The First Foundation of Mindfulness.)
He becomes one who closely looks on with equanimity at the mind thus
concentrated. Whenever, Monks, a Monk becomes one who closely looks on
with equanimity at the mind thus concentrated, on that occasion the
Enlightenment factor of equanimity is aroused by the Monk; on that occasion
the Monk develops the Enlightenment factor of equanimity; on that occasion
the Enlightenment factor of equanimity goes to fulfillment by development in
the Monk.
It is, Monks, when The Four Foundations of Mindfulness are developed and
cultivated in this way that they fulfill The Seven Factors of Enlightenment.
Seven Factors of Enlightenment Fulfill
True Wisdom and Liberation
How, Monks, are The Seven Factors of Enlightenment developed and
cultivated so that they fulfill true wisdom and liberation?
Here, Monks, a Monk develops the Enlightenment factor of mindfulness,
which is based upon seclusion, freedom from strong feelings, and
elimination, maturing in release.
He develops the Enlightenment factor of investigation, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of energy, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of joy, which is based upon seclusion,
freedom from strong feelings, and elimination, maturing in release.
34


He develops the Enlightenment factor of tranquility, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of concentration, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
He develops the Enlightenment factor of equanimity, which is based upon
seclusion, freedom from strong feelings, and elimination, maturing in release.
It is, Monks, when The Seven Factors of Enlightenment are developed and
cultivated in this way that they fulfill true wisdom and liberation.
(Reference: MN 10)
35


In this Teaching from Gotama Buddha, he shares the one thing that leads to the
development of many important aspects of The Path to Enlightenment.
As part of this Path to Enlightenment, a Practitioner will need to develop many aspects of
their life practice. The Buddha shares that Breathing Mindfulness Meditation is that one
thing that leads to the development of The Four Foundations of Mindfulness, The Seven
Factors of Enlightenment, true wisdom, and liberation of the mind or Enlightenment.
These are all important aspects of The Path to Enlightenment and need to be learned and
practiced to train the mind.
The Buddha is a Master at showing the causes and conditions of how one thing leads to
another. He explains the ordering of how one thing leads to another throughout his
Teachings so a Practitioner can see the exact progress of The Path to Enlightenment and
how to develop one’s mind.
Detailed explanation on developing a meditation practice is available in Chapter 11 of this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Next, The Buddha explains The Four Foundations of Mindfulness and how these lead to
developing The Seven Factors of Enlightenment.
Detailed explanation on The Four Foundations of Mindfulness is available in Chapter 5 of
this same book series found in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
Lastly, The Buddha explains The Seven Factors of Enlightenment and how these lead to
developing true wisdom and liberation as part of The Ten Fold Path as Right Wisdom and
Right Liberation.
Detailed explanation on The Seven Factors of Enlightenment is available in Chapter 3 of
this same book series found in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
Detailed explanation on The Ten Fold Path is available in Chapter 5 of this same book
series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
36


Chapter 4
Cultivating Mindfulness of Breathing
Fulfills Four Foundations of Mindfulness,
Seven Factors of Enlightenment,
True Wisdom and Liberation
(Another Discourse)
Monks, I am content with this progress. My mind is content with this
progress. So arouse still more energy to attain the unattained, to achieve the
unachieved, to realize the unrealized. I shall wait here at Sāvatthī for the
Komudi full moon of the fourth month.
The Monks of the countryside heard: The Perfectly Enlightened One will wait
there at the Sāvatthī for the Komudi full moon of the fourth month. And the
Monks of the countryside left in due course for Sāvatthī to see The Perfectly
Enlightened One.
And elder Monks - the Venerable Sāriputta, the Venerable Mahā Moggallāna,
the Venerable Mahā Kassapa, the Venerable Mahā Kaccāna, the Venerable
Mahā Koțthita, the Venerable Mahā Kappina, the Venerable Mahā Cunda, the
Venerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and
other very well-known elder disciples - intensively taught and instructed new
Monks; some elder Monks taught and instructed ten new Monks, some elder
Monks taught and instructed twenty .. thirty ... forty Monks. And the new
Monks, taught and instructed by the elder Monks, achieved successive
stages of high distinction.
On that occasion — the Uposatha day of the fifteenth the full-moon night of
the Komudī full moon of the fourth month - The Perfectly Enlightened One ...
addressed them thus:
Monks, this assembly is free from unbeneficial speech, this assembly is free
from idle chatter. It consists purely of heartwood. Such is this Community of
Monks, such is this assembly.
Such an assembly as is worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respectful salutation, an incomparable field of merit for
the world - such is this Community of Monks, such is this assembly.
37


Such an assembly that a small gift given to it becomes great and a great gift
greater - such is this Community of Monks, such is this assembly.
Such an assembly as is rare for the world to see - such is this Community of
Monks, such is this assembly.
Such an assembly as would be worth journeying many leagues with a travel
bag to see - such is this Community of Monks, such is this assembly.
In this Community of Monks there are Monks who are Arahants with taints
destroyed, who have lived the holy life, done what had to be done, laid down
the burden, reached their own goal, destroyed the fetters of existence, and
are completely liberated through final knowledge (wisdom) - such Monks are
there in this Community of Monks.
In this Community of Monks there are Monks who, with the destruction of
the five lower fetters, are due to reappear spontaneously (in the heavenly
realm) and there attain Final Nibbāna (Final Enlightenment), without ever
returning from that world - such Monks are there in this Community of
Monks.
In this Community of Monks there are Monks who, with the destruction of
three fetters and with the fading of craving, anger, and ignorance, are Once-
Returners, returning once to this world to make an end of discontentedness
- such Monks are there in this Community of Monks.
In this Community of Monks there are Monks who, with the destruction of
the three fetters, are Stream-Enterers, no longer subject to hell, bound (for
liberation), headed for Enlightenment - such Monks are there in this
Community of Monks.
In this Community of Monks there are Monks who reside devoted to the
development of The Four Foundations of Mindfulness (body, feelings, mind,
mental objects) - such Monks are there in this Community of Monks. In this
Community of Monks there are Monks who reside devoted to the
development of the four right kinds of striving (Right Effort) ... of the four
bases for spiritual power (also known as ‘mental power’: initiative, energy,
mind, investigation) ... of the five sense bases (eyes, ears, nose, tongue,
body) ... of the five powers (confidence, energy, mindfulness, concentration,
wisdom) ... of The Seven Factors of Enlightenment (mindfulness,
investigation, energy, joy, tranquility, concentration, equanimity) ... of The
Noble Eight Fold Path - such Monks are there in this Community of Monks.
38


In this Community of Monks there are Monks who reside devoted to the
development of loving-kindness ... of compassion ... of sympathetic joy ... of
equanimity … of the meditation on unattractiveness of the body ... of the
perception of impermanence - such Monks are there in this Community of
Monks. In this Community of Monks there are Monks who reside devoted to
the development of Mindfulness of Breathing (Breathing Mindfulness
Meditation).
Monks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is
developed and cultivated, it is of great fruit and great benefit. When
Mindfulness of Breathing (Breathing Mindfulness Meditation) is developed
and cultivated, it fulfills The Four Foundations of Mindfulness. When The
Four Foundations of Mindfulness are developed and cultivated, they fulfill
The Seven Factors of Enlightenment. When The Seven Factors of
Enlightenment are developed and cultivated, they fulfill true wisdom and
liberation.
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated, so that it is of great fruit and great
benefit?
Here a Monk, gone to the forest or to the foot of a tree or to an empty hut,
sits down; having folded his legs crosswise, set his body erect, and
established mindfulness in front of him, ever mindful he breathes in, mindful
he breathes out.
Breathing in long, he understands: I breathe in long; or breathing out long, he
understands: I breathe out long. Breathing in short, he understands: I
breathe in short; or breathing out short, he understands: I breathe out short.
He trains thus: I shall breathe in experiencing the whole body; he trains thus:
I shall breathe out experiencing the whole body. He trains thus: I shall
breathe in calming the bodily sensations; he trains thus: I shall breathe out
calming the bodily sensations.
He trains thus: I shall breathe in experiencing joy; he trains thus: I shall
breathe out experiencing joy. He trains thus: I shall breathe in experiencing
pleasure; he trains thus: I shall breathe out experiencing pleasure. He trains
thus: I shall breathe in experiencing the mental activity; he trains thus: I shall
breathe out experiencing the mental activity. He trains thus: I shall breathe in
calming the mental activity; he trains thus: I shall breathe out calming the
mental activity.
He trains thus: I shall breathe in experiencing the mind; he trains thus: I shall
breathe out experiencing the mind. He trains thus: I shall breathe in
gladdening the mind; he trains thus: I shall breathe out gladdening the mind.
39


He trains thus: I shall breathe in concentrating the mind; he trains thus: I shall
breathe out concentrating the mind. He trains thus: I shall breathe in
liberating the mind; he trains thus: I shall breathe out liberating the mind.
He trains thus: I shall breathe in reflecting on impermanence; he trains thus: I
shall breathe out reflecting on impermanence. He trains thus: I shall breathe
in reflecting on fading away; he trains thus: I shall breathe out reflecting on
fading away. He trains thus: I shall breathe in reflecting on elimination; he
trains thus: I shall breathe out reflecting on elimination. He trains thus: I shall
breathe in reflecting on letting go; he trains thus: I shall breathe out reflecting
on letting go.
Monks, that is how Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated, so that it is of great fruit and great
benefit.
Mindfulness of Breathing Fulfills
The Four Foundations of Mindfulness
And how, Monks, does Mindfulness of Breathing (Breathing Mindfulness
Meditation), developed and cultivated, fulfill The Four Foundations of
Mindfulness?
Monks, on whatever occasion a Monk, breathing in long, understands: I
breathe in long, or breathing out long, understands: I breathe out long;
breathing in short, understands: I breathe in short or breathing out short,
understands: I breathe out short; trains thus: I shall breathe in experiencing
the whole body; trains thus: I shall breathe out experiencing the whole body;
trains thus: I shall breathe in calming the bodily sensations; trains thus: I shall
breathe out calming the bodily sensations - on that occasion a Monk resides
reflecting on the body as a body, dedicated, fully aware and mindful, having
put away craving and grief for the world.
I say that this is a certain body among the bodies, namely, in-breathing and
out-breathing.
That is why on that occasion a Monk resides reflecting on the body as a
body, dedicated, fully aware and mindful, having put away craving and grief
for the world.
Monks, on whatever occasion a Monk trains thus: I shall breathe in
experiencing joy; trains thus: I shall breathe out experiencing joy; trains thus:
I shall breathe in experiencing peacefulness; trains thus: I shall breathe out
experiencing peacefulness; trains thus: I shall breathe in experiencing the
mental activity; trains thus: I shall breathe out experiencing the mental
40


activity; trains thus: I shall breathe in calming the mental activity; trains thus:
I shall breathe out calming the mental activity; on that occasion, a Monk
resides reflecting on feelings as feelings, dedicated, fully aware and mindful,
having put away craving and grief for the world.
I say that this is a certain feeling among the feelings, namely, giving close
attention to in-breathing and out-breathing.
That is why on that occasion a Monk resides reflecting on feelings as
feelings, dedicated, fully aware and mindful, having put away craving and
grief for the world.
Monks, on whatever occasion a Monk trains thus: I shall breathe in
experiencing the mind; trains thus: I shall breathe out experiencing the mind;
trains thus: I shall breathe in gladdening the mind; trains thus: I shall breathe
out gladdening the mind; trains thus: I shall breathe in concentrating the
mind; trains thus: I shall breathe out concentrating the mind; trains thus: I
shall breathe in liberating the mind; trains thus: I shall breathe out liberating
the mind; on that occasion a Monk resides reflecting on mind as mind,
dedicated, fully aware and mindful, having put away craving and grief for the
world.
I do not say that there is the development of Mindfulness of Breathing
(Breathing Mindfulness Meditation) for one who is forgetful, who is not fully
aware.
That is why on that occasion a Monk resides reflecting on mind as mind,
dedicated, fully aware and mindful, having put away craving and grief for the
world.
Monks, on whatever occasion a Monk trains thus: I shall breathe in reflecting
on impermanence; trains thus: I shall breathe out reflecting on
impermanence; trains thus: I shall breathe in reflecting on fading away; trains
thus: I shall breathe out reflecting on fading away; trains thus: I shall breathe
in reflecting on elimination; trains thus: I shall breathe out reflecting on
elimination; trains thus: I shall breathe in reflecting on letting go; trains thus: I
shall breathe out reflecting on letting go; on that occasion, a Monk resides
reflecting on mental objects as mental objects, dedicated, fully aware and
mindful, having put away craving and grief for the world.
Having seen with wisdom the abandoning of craving and grief, he closely
looks on with equanimity.
41


That is why on that occasion a Monk resides reflecting on mental objects as
mental objects, dedicated, fully aware and mindful, having put away craving
and grief for the world.
Monks, that is how Mindfulness of Breathing (Breathing Mindfulness
Meditation), developed and cultivated, fulfills The Four Foundations of
Mindfulness.
Four Foundations of Mindfulness Fulfill
The Seven Factors of Enlightenment
And how, Monks, do The Four Foundations of Mindfulness, developed and
cultivated, fulfill The Seven Factors of Enlightenment?
Monks, on whatever occasion a Monk resides reflecting on the body as a
body, dedicated, fully aware and mindful, having put away craving and grief
for the world; on that occasion unending mindfulness is established in him.
On whatever occasion unending mindfulness is established in a Monk — on
that occasion the Enlightenment factor of mindfulness is aroused in him, and
he develops it, and by development, it comes to fulfillment in him.
Residing thus mindful, he investigates and examines that state with wisdom
and embarks upon a full inquiry into it. On whatever occasion, residing thus
mindful, a Monk investigates and examines that state with wisdom and
embarks upon a full inquiry into it - on that occasion the Enlightenment
factor of investigation is aroused in him, and he develops it, and by
development, it comes to fulfillment in him.
In one who investigates and examines that state with wisdom and embarks
upon a full inquiry into it, tireless energy is aroused. On whatever occasion
tireless energy is aroused in a Monk who investigates and examines that
state with wisdom and embarks upon a full inquiry into it - on that occasion
the Enlightenment factor of energy is aroused in him, and he develops it, and
by development, it comes to fulfillment in him.
In one who has aroused energy, unworldly joy arises. On whatever occasion
unworldly joy arises in a Monk who has aroused energy - on that occasion
the Enlightenment factor of joy is aroused in him, and he develops it, and by
development, it comes to fulfillment in him.
In one who is joyful, the body and the mind become tranquil. On whatever
occasion the body and the mind become tranquil in a Monk who is joyful -
on that occasion the Enlightenment factor of tranquility is aroused in him,
and he develops it, and by development, it comes to fulfillment in him.
42


In one whose body is tranquil and who feels joy, the mind becomes
concentrated. On whatever occasion the mind becomes concentrated in a
Monk whose body is tranquil and who feels joy - on that occasion the
Enlightenment factor of concentration is aroused in him, and he develops it,
and by development, it comes to fulfillment in him.
He closely looks on with equanimity at the mind thus concentrated. On
whatever occasion a Monk closely looks on with equanimity at the mind thus
concentrated - on that occasion the Enlightenment factor of equanimity is
aroused in him, and he develops it, and by development, it comes to
fulfillment in him.
Monks, on whatever occasion a Monk, resides reflecting on feelings as
feelings, dedicated, clearly aware and mindful, having put aside craving and
worry for the world ... (repeated as described in the above for “body as
body”)... the equanimity Enlightenment factor is aroused in him, and he
develops it, and by development, it comes to fulfillment in him.
Monks, on whatever occasion a Monk resides reflecting on mind as mind,
dedicated, clearly aware and mindful, having put aside craving and worry for
the world ... (repeated as described in the above for “body as body”) ... the
Enlightenment factor of equanimity is aroused in him, and he develops it,
and by development, it comes to fulfillment in him.
Monks, on whatever occasion a Monk resides reflecting on mental objects
as mental objects, dedicated, clearly aware and mindful, having put aside
craving and worry for the world ... (repeated as described in the above for
“body as body”)…the Enlightenment factor of equanimity is aroused in him,
and he develops it, and by development, it comes to fulfillment in him.
Monks, that is how The Four Foundations of Mindfulness, developed and
cultivated, fulfill The Seven Factors of Enlightenment.
43


The Seven Factors of Enlightenment Fulfill
True Wisdom and Liberation
And how, Monks, do The Seven Factors of Enlightenment, developed and
cultivated, fulfill true wisdom and liberation?
Here, Monks, a Monk develops the Enlightenment factor of mindfulness,
which is supported by seclusion, freedom from strong feelings, and
elimination, and ripens in letting go.
He develops the Enlightenment factor of investigation, which is supported by
seclusion, freedom from strong feelings, and elimination, and ripens in letting
go.
He develops the Enlightenment factor of energy, which is supported by
seclusion, freedom from strong feelings, and elimination, and ripens in letting
go.
He develops the Enlightenment factor of joy, which is supported by
seclusion, freedom from strong feelings, and elimination, and ripens in letting
go.
He develops the Enlightenment factor of tranquility, which is supported by
seclusion, freedom from strong feelings, and elimination, and ripens in letting
go.
He develops the Enlightenment factor of concentration, which is supported
by seclusion, freedom from strong feelings, and elimination, and ripens in
letting go.
He develops the Enlightenment factor of equanimity, which is supported by
seclusion, freedom from strong feelings, and elimination, and ripens in letting
go.
Monks, that is how The Seven Factors of Enlightenment, developed and
cultivated, fulfill true wisdom and liberation.
(Reference: MN 118)
44


In this Teaching from Gotama Buddha, he shares the one thing that leads to the
development of many important aspects of The Path to Enlightenment.
As part of this Path to Enlightenment, a Practitioner will need to develop many aspects of
their life practice. The Buddha shares that Breathing Mindfulness Meditation is that one
thing that leads to the development of The Four Foundations of Mindfulness, The Seven
Factors of Enlightenment, true wisdom, and liberation of the mind or Enlightenment.
These are all important aspects of The Path to Enlightenment and need to be learned and
practiced to train the mind.
The Buddha is a Master at showing the causes and conditions of how one thing leads to
another. He explains the ordering of how one thing leads to another throughout his
Teachings so a Practitioner can see the exact progress of The Path to Enlightenment and
how to develop one’s mind.
Detailed explanation on developing a meditation practice is available in Chapter 11 of this
same book series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
Next, The Buddha explains The Four Foundations of Mindfulness and how these lead to
developing The Seven Factors of Enlightenment.
Detailed explanation on The Four Foundations of Mindfulness is available in Chapter 5 of
this same book series found in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
Lastly, The Buddha explains The Seven Factors of Enlightenment and how these lead to
developing true wisdom and liberation as part of The Ten Fold Path as Right Wisdom and
Right Liberation.
Detailed explanation on The Seven Factors of Enlightenment is available in Chapter 3 of
this same book series found in the book “Developing a Life Practice: The Path That Leads
to Enlightenment” (Volume 1).
Detailed explanation on The Ten Fold Path is available in Chapter 5 of this same book
series found in the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
45


Chapter 5
Reflecting on the Body as a Body
And how, Monks, does a Monk reside reflecting on the body as a body?
Here a Monk, gone to the forest or to the foot of a tree or to an empty hut,
sits down; having folded his legs crosswise, set his body erect, and
established mindfulness in front of him, ever mindful he breathes in, mindful
he breathes out.
Breathing in long, he understands: I breathe in long; or breathing out long,
he understands: I breathe out long.
Breathing in short, he understands: I breathe in short; or breathing out short,
he understands: I breathe out short.
He trains thus: I shall breathe in experiencing the whole body;
he trains thus: I shall breathe out experiencing the whole body.
He trains thus: I shall breathe in calming the bodily sensations;
he trains thus: I shall breathe out calming the bodily sensations.
Just as a skilled turner or his apprentice, then making a long turn,
understands: I make a long turn; or, when making a short turn, understands:
I make a short turn; so too, breathing in long, a Monk understands: I breathe
in long ... he trains thus: I shall breathe out calming the bodily sensations.
In this way he resides reflecting on the body as a body internally, or he
resides reflecting on the body as a body externally, or he resides reflecting
on the body as a body both internally and externally. Or else he resides
reflecting on the body its arising factors, or he resides reflecting on the body
its vanishing factors, or he resides reflecting on the body both its arising and
vanishing factors. Or else mindfulness that 'there is a body' is simply
established in him to the extent necessary for bare wisdom and mindfulness.
And he resides independent, not clinging to anything in the world.
That is how a Monk resides reflecting on the body as a body.
(Reference: MN 10)


In this Teaching from Gotama Buddha, he shares how to develop the first of The Four
Foundations of Mindfulness through reflecting on the “body as the body” and calming
bodily sensations.
During Breathing Mindfulness Meditation sessions, a Practitioner who experiences the
arising of bodily sensations, will need to “cut off and let go” of the bodily sensations from
affecting the mind.
Prior to discontentedness arising in the mind, a Practitioner who has developed Right
Mindfulness based on The Four Foundations of Mindfulness, will be able to observe
bodily sensations arising. The more tuned into the arising of bodily sensations a
Practitioner can develop, they can then reside watchful over the mind “cutting off and
letting go” of any arising bodily sensations that indicate discontentedness is about to
arise in the mind.
Through being able to observe the arising bodily sensations, a Practitioner can then “cut
off and let go” of the arising bodily sensations not allowing the discontent feelings to
enter the mind. You will find that “cutting off and letting go” of the bodily sensations, not
allowing the discontent feelings to invade the mind, will save and protect the mind from
needing to experience discontentedness.
As a Practitioner develops this ability more and more, they will experience a gradual
decrease in the arising of the cravings/desires/attachments that caused the arising of
discontentedness eventually getting to the point where all cravings/desires/attachments
are eliminated from the mind no longer subject to future arising. Through “cutting off and
letting go” of arising discontentedness through observation of the bodily sensations, a
Practitioner is training the mind so that they can then control the mind. When the mental
discipline is developed, this results in no future discontentedness arising as the mind
experiences more and more qualities of the Enlightened mind.
The Buddha referred to this as “cut it off at the root, made it like a palm stump,
obliterated it so that it is no more subject to future arising” in other Teachings that he
shared during his lifetime.
As the Practitioner tunes into the arising of bodily sensations training the mind during
meditation, then during daily life as the mind observes the arising of bodily sensations,
apply Right Effort to “cut them off and let them go”, do not allow the discontent feelings
to penetrate into the mind. Once the discontent feelings enter the mind as “feelings”, then
it is much more challenging to eliminate them from the mind. A Practitioner will save and
protect their mind from needing to experience discontentedness at that moment or for
minutes, hours, days, etc. through developing Right Mindfulness being aware of and
being able to “cut off” the bodily sensations associated with arising discontentedness.
A Practitioner will need to remain diligent to “cut off and let go” of all arising discontent
feelings including pleasant feelings. As the unEnlightened mind chases after pleasant
feelings wanting the objects of its affection, noticing those pleasant feelings arising as
bodily sensations based on impermanent conditions, “cut those off and let them go” not
allowing the mind to experience these impermanent pleasant feelings.
If the mind is unwilling to let go of impermanent conditioned happiness, it will never
experience permanent unconditioned joy.
47


The mind needs to understand the core and central problem that is causing all
discontentedness is craving/desire/attachment and be unwilling to allow the mind to
continue to chase after the objects of its affection as this would only be inviting and
welcoming into the mind, painful feelings, at some point.
If the mind chases after pleasant feelings, then when those conditions do not exist due to
impermanence, the mind will experience painful feelings or feelings that are neither
painful-nor-pleasant. Allowing the mind to continue to chase after the pleasant feelings is
to invite and welcome into the mind painful feelings or feelings that are neither painful-
nor-pleasant. If you are interested in no longer experiencing painful feelings, then you
need to “let go” of the temporary pleasant feelings “cutting off and letting go” of the
arising bodily sensations indicating pleasant feelings are arising so that the mind can
move to the middle experiencing unconditioned joy.
Unconditioned joy is not based on any condition. The Enlightened mind that experiences
peacefulness, calmness, serenity, and contentedness with joy will have the ability to enjoy
this mental state permanently. But, the mind will never experience this if it continues to
hold on to the temporary pleasant feelings based on temporary conditions.
Develop awareness of mind (i.e. Right Mindfulness) to be able to easily observe the
arising bodily sensations associated with pleasant feelings, painful feelings, and feelings
that are neither painful-nor-pleasant. Then, whenever the bodily sensations arise, “cut
them off and let them go” so that these discontent feelings never arise in the mind.
A Practitioner who is able to do this consistently on an ongoing basis is nearing close to
complete and total control of the mind and being able to experience Enlightenment.
48


Chapter 6
Mindfulness of the Body
Here a Monk, gone to the forest or to the foot of a tree, or to an empty hut,
sits down; having folded his legs crosswise, set his body erect, and
established mindfulness in front of him, ever mindful he breathes in, mindful
he breathes out:
Breathing in long, he understands: I breathe in long; or breathing out long,
he understands: I breathe out long.
Breathing in short, he understands: I breathe in short; or breathing out short,
he understands: I breathe out short.
He trains thus: I shall breathe in experiencing the whole body;
he trains thus: I shall breathe out experiencing the whole body.
He trains thus: I shall breathe in calming the bodily sensations;
he trains thus: I shall breathe out calming the bodily sensations.
As he resides thus diligent, dedicated, and determined, his memories and
thoughts based on the household life are abandoned; with their abandoning
his mind becomes steadied internally, quieted, brought to singleness, and
concentrated.
That is how a Monk develops mindfulness of the body.
(Reference: MN 119)


49

In this Teaching from Gotama Buddha, he shares another Teaching guiding a Practitioner
to develop Right Mindfulness of bodily sensations as part of The Four Foundations of
Mindfulness.
“Experiencing the whole body” is guiding a Practitioner to have awareness of the bodily
sensations that arise, exist, and then fade away during meditation which then becomes
helpful in daily life. The mind can observe the impermanent nature of these bodily
sensations to develop the mind to understand impermanence while cultivating awareness
of mind.
“As he resides thus diligent, dedicated, and determined” is encouraging a Practitioner to
remain dedicated to the practice of Breathing Mindfulness Meditation.
“His memories and thoughts based on the household life are abandoned” guides a
Practitioner to let go of the past focusing the mind on the breath, the present moment,
during meditation. This trains the mind to reside only in the present moment, not longing
for the past or the future. His guidance was for the Ordained Practitioners who left the
household life. For a Household Practitioner, you can use this guidance to train the mind
to let go of pleasant or painful experiences in the past, rooting the mind into the present
moment without dwelling or obsessing about past experiences.
“With their abandoning his mind becomes steadied internally, quieted, brought to
singleness, and concentrated” helps a Practitioner understand what they need to
accomplish during Breathing Mindfulness Meditation sessions. The Practitioner will need
to focus the mind on the breath to eliminate craving/desire/attachment while cultivating
mindfulness (awareness of mind) and developing concentration or singleness of mind
while quieting the thoughts.
A mind trained in this way will then be able to perform optimally in daily life through the
elimination of craving/desire/attachment and having cultivated mindfulness (i.e.
awareness of mind) and concentration (i.e. singleness of mind) by focusing on only one
task at a time.
The Buddha explains the purpose of this Teaching through explaining “that is how a Monk
develops mindfulness of the body”.
50


Chapter 7
Mindfulness of Breathing Leads
Exclusively to Nibbāna
(Enlightenment)
Monks, there is one thing that, when developed and cultivated, leads
exclusively to liberation, to freedom from strong feelings, to elimination, to
peace, to direct knowledge (experience), to Enlightenment, to Nibbāna.
What is that one thing?
Mindfulness of Breathing (Breathing Mindfulness Meditation)
This is that one thing that, when developed and cultivated, leads exclusively
to liberation, to freedom from strong feelings, to elimination, to peace, to
direct knowledge (experience), to Enlightenment, to Nibbāna.
(Reference: AN 1.302)


51

In this Teaching from Gotama Buddha, he shares how important Breathing Mindfulness
Meditation is to experience liberation of mind or Enlightenment.
While there is much more that is needed than only Breathing Mindfulness Meditation to
attain Enlightenment, there is one thing that is the primary training that one needs to
develop and cultivate and without it, you would not be able to attain Enlightenment.
That one thing The Buddha describes is “Mindfulness of Breathing” (i.e. Breathing
Mindfulness Meditation).
There is an entire path to Enlightenment described as The Eight Fold Path. All aspects of
The Eight Fold Path need to be learned, reflected on, and practiced to attain
Enlightenment. A Practitioner will need to know The Eight Fold Path so deeply, that it is
first nature and soaked deeply into the mind that one can practice it with ease. This is
going to take much effort and development but the benefits of doing so are substantial.
The complete elimination of discontentedness from the mind - permanently and no longer
being reborn into a new existence within The Cycle of Rebirth to ever experience any
grief, sorrow, pain, displeasure, or despair.
Breathing Mindfulness Meditation is the one thing that leads to this objective but, a
Practitioner will need to ensure that all the other aspects of this path are also well
developed and cultivated to experience freedom from strong feelings.
Detailed explanation of The Eight Fold Path is available in this same book series found in
Chapter 5 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
52


Chapter 8
Concentration by Mindfulness of Breathing
Leads to the Abandoning of the Fetters
Monks, concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation), when developed and cultivated, leads to the abandoning of the
fetters.
And how, Monks, is concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) developed and cultivated so that it leads to the
abandoning of the fetters?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down.
Having folded his legs crosswise, straightened his body and set up
mindfulness in front of him, just mindful he breathes in, mindful he breathes
out.
Breathing in long, he knows: I breathe in long; or breathing out long, he
knows: I breathe out long. Breathing in short, he knows: I breathe in short; or
breathing out short, he knows: I breathe out short ...
He trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
It is in this way, Monks, that concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) when developed and cultivated so that it
leads to abandoning of the fetters.
(Reference: SN 54.17)


53

In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
leads to the elimination of The Ten Fetters (i.e. “leads to the abandoning of the fetters”).
It is The Ten Fetters that pollute the mind keeping it in the unEnlightened state not being
able to experience Enlightenment. As part of The Path to Enlightenment, a Practitioner
will need to eliminate The Ten Fetters eliminating the pollution that hinders the mind from
experiencing its true nature - the Enlightened mind.
There are detailed Teachings that one needs to be able to understand The Ten Fetters and
to eliminate each one of them. In doing so, the mind will be able to experience
Enlightenment.
Breathing Mindfulness Meditation is a primary technique employed to train the mind to
“let go”, preparing it to be able to “let go” of The Ten Fetters. Without the training of
Breathing Mindfulness Meditation as a foundation to soften the mind preparing it to “let
go” of The Ten Fetters and all that plagues the unEnlightened mind, a Practitioner would
not be able to employ the other Teachings on The Path to Enlightenment to eliminate The
Ten Fetters.
Breathing Mindfulness Meditation is a foundation to prepare the mind to have the
discipline it needs to move it to experience Enlightenment.
There are many Teachings one needs to learn, reflect on, and practice along with
Breathing Mindfulness Meditation, but in this Teaching, The Buddha is emphasizing just
how important Breathing Mindfulness Meditation is to one’s life practice.
Detailed explanation of The Ten Fetters is available in this same book series found in
Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
54


Chapter 9
Concentration by Mindfulness of Breathing
Leads to the Uprooting of Underlying Tendencies
Monks, concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation), when developed and cultivated, leads to the uprooting of
underlying tendencies.
And how, Monks, is concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) developed and cultivated so that it leads to the
uprooting of underlying tendencies?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down. Having folded his legs crosswise, straightened his
body, and set up mindfulness in front of him, just mindful he breathes in,
mindful he breathes out.
Breathing in long, he knows: I breathe in long; or breathing out long, he
knows: I breathe out long. Breathing in short, he knows: I breathe in short; or
breathing out short, he knows: I breathe out short. ...
He trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
It is in this way, Monks, that concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) is developed and cultivated so that it
leads to the uprooting of underlying tendencies.
(Reference: SN 54.18)


55

In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
leads to “uprooting of underlying tendencies” of unwholesomeness.
The unEnlightened mind has much conditioning (i.e. underlying tendencies) that keeps it
continually experiencing discontentedness. Whether it be unwholesome moral conduct,
unwise decisions, or other unwholesome tendencies, the unEnlightened mind needs to
uproot and eliminate all that no longer serves a wholesome purpose.
A Practitioner who starts this path to Enlightenment is holding on to many things that
have felt normal and common during the first part of this life. But those things are not
serving you well as they have led to continuous discontentedness and struggles in this
life. Difficulties and complications have been the result of a lack of wisdom and holding
on to those things that do not serve a wholesome purpose.
A Practitioner will need to understand that how one has functioned in the past has not led
to peacefulness and in order to move the mind and one’s life towards Enlightenment,
there are various aspects of one’s decision making that will need to be improved through
acquiring wisdom.
Through uprooting the unwholesome tendencies that have caused nothing but harm, a
Practitioner can employ the wisdom found in these Teachings to experience “a better way
of life” based in wholesomeness.
Breathing Mindfulness Meditation allows the mind to develop Right Effort, Right
Mindfulness, Right Concentration, and brings the mind to the present moment. These are
important aspects of mental discipline that will need to be “developed and cultivated so
that it leads to the uprooting of underlying tendencies” in one’s daily life. You will discover
that Breathing Mindfulness Meditation helps the mind develop the ability to easily “let go”
of those things that are no longer helpful for one who has decided they are interested in
experiencing peacefulness permanently.
56


Chapter 10
Concentration by Mindfulness of Breathing
Leads to the Full Understanding of The Path
Monks, concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation), when developed and cultivated, leads to the full understanding
of the path.
And how, Monks, is concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) developed and cultivated so that it leads to the full
understanding of the path?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down. Having folded his legs crosswise, straightened his
body, and set up mindfulness in front of him, just mindful he breathes in,
mindful he breathes out.
Breathing in long, he knows: I breathe in long; or breathing out long, he
knows: I breathe out long. Breathing in short, he knows: I breathe in short; or
breathing out short, he knows: I breathe out short. ...
He trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
It is in this way, Monks, that concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) is developed and cultivated so that it
leads to the full understanding of the path.
(Reference: SN 54.19)


In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
leads to “full understanding of the path”.
Practicing Breathing Mindfulness Meditation, a Practitioner can deeply understand the
entire path to Enlightenment.
During Breathing Mindfulness Meditation, one is fully and completely practicing The Eight
Fold Path.
The Eight Fold Path is the way leading to the elimination of discontentedness and all
unwholesome Kamma. When one is fully and completely practicing The Eight Fold Path,
they are no longer producing any unwholesome Kamma. All unwholesome decisions have
ceased and one is cultivating all eight (8) steps on The Eight Fold Path, therefore, all
unwholesome results are eliminated. There are no unwholesome results from making the
wholesome decision to meditate.
During the individual moments of a mediation session, one is practicing The Eight Fold
Path to perfection. This is why meditation is so beneficial and one experiences significant
results based on their meditation practice when a Practitioner fully understands The Eight
Fold Path and how they are practicing to eliminate all unwholesome Kamma production.
In addition to everything else that has been taught in other parts of this book series
related to The Eight Fold Path, the following will explain the full connection between The
Eight Fold Path and meditation. The following content will explain why, in summarized
fashion, a Practitioner is practicing the entire Eight Fold Path during meditation.
Right View involves accepting responsibly for one’s own feelings and all that occurs in
one’s life, among other things. Right View is to acknowledge that the problems you have
faced this entire life are all being caused by you and the untrained mind. Through
accepting responsibly that it is the untrained mind that is causing all the challenges in
your life, this then empowers you to be able to resolve those challenges. But, if everyone
else is the source of the problems you face, then that means you are perfect and need to
train 7.5 billion people in the world to do things your way. That is quite an undertaking and
will result in nothing be frustration and madness for the unEnlightened mind.
Through practicing Breathing Mindfulness Meditation, you are recognizing that you are
the source of all the challenges you face and that you need to train just one (1) mind - the
mind that is currently reading this book. That will be a big enough challenge. You are now
free and liberated from needing to train 7.5 billion people in the world and can instead
focus on just one (1), your mind.
While meditating, that is exactly what you are doing. You are applying effort and energy to
train the mind. At the moment you decide to meditate and you are meditating, you are
practicing Right View recognizing that your own mind is the problem and now you are
going to apply effort and energy to fix it through training it.
Right Intention involves training the mind to “let go” while practicing non-ill-will and
harmlessness. At the time of Breathing Mindfulness Meditation, you are training the mind
to “let go”, you are practicing non-ill-will (i.e. loving-kindness), and you are not interested
in harming anyone at all.
58


Right Speech involves training the mind to produce only wholesome speech through The
Five Factors of Well Spoken Speech and all the other Teachings related to Right Speech.
During Breathing Mindfulness Meditation, a Practitioner is not speaking at all, therefore,
there is no harm being produced by one’s speech. All unwholesome speech has ceased
for those moments, thus, no unwholesome Kamma is being produced.
Right Action involves training the mind to produce only wholesome bodily actions
through not causing harm with one’s bodily actions. During Breathing Mindfulness
Meditation, a Practitioner is not causing harm to anyone with the bodily actions. All
unwholesome bodily actions have ceased for those moments of meditation, thus, no
unwholesome Kamma is being produced.
Right Livelihood involves training the mind to sustain its life through only a wholesome
career, profession, or lifestyle. During Breathing Mindfulness Meditation, a Practitioner is
not causing harm to anyone with their livelihood if they are not practicing any of the five
(5) wrong livelihoods. All unwholesome activity related to a livelihood has ceased for those
moments, thus, no unwholesome Kamma is being produced.
Right Effort involves training the mind to practice four (4) aspects of striving towards the
prevention and elimination of unwholesome mental qualities along with the cultivation and
enhancement of wholesome mental qualities. During Breathing Mindfulness Meditation, a
Practitioner is practicing Right Effort to prevent and eliminate unwholesome mental
qualities along with actively cultivating and enhancing wholesome mental qualities. The
Practitioner is applying Right Effort working to eliminate all unwholesome mental qualities
and cultivating wholesome mental qualities during meditation.
Right Mindfulness involves training the mind to practice The Four Foundations of
Mindfulness becoming aware of bodily sensations, feelings, condition of the mind, and
mental objects. During Breathing Mindfulness Meditation, a Practitioner is cultivating the
ability to enhance their awareness of mind developing Right Mindfulness.
Right Concentration involves training the mind to practice meditation and singleness of
mind. During Breathing Mindfulness Meditation, a Practitioner is practicing meditation
and singleness of mind through focusing solely on the breath actively training the mind to
develop concentration.
Through training in Breathing Mindfulness Meditation, a Practitioner is training in the
entire Eight Fold Path for the time of the meditation session. The wholesome Kamma
produced during Breathing Mindfulness Meditation is of the highest quality available
because there is absolutely no harm being produced during the time of one’s meditation
session. This is why meditation is so highly beneficial. Not only is a Practitioner cultivating
mental qualities that will help you in daily life, but during the moments of one’s meditation
sessions, they are not producing any unwholesome Kamma as only wholesome Kamma
is being produced.
Through practicing the entire Eight Fold Path to perfection, the mind can develop deep
inner peace. Then, the Practitioner will need to learn how to practice The Eight Fold Path
in daily life so that these benefits can be extended beyond meditation. It is not possible to
meditate 24 hours per day, therefore, one will need to learn how to implement all steps of
The Eight Fold Path in daily life so that you can practice Right View through Right
Concentration in all aspects of your life.
59


Chapter 11
Concentration by Mindfulness of Breathing
Leads to the Destruction of the Taints
Monks, concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation), when developed and cultivated, leads to the destruction of the
taints (fetters).
And how, Monks, is concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) developed and cultivated so that it leads to the
destruction of the taints?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down. Having folded his legs crosswise, straightened his
body, and set up mindfulness in front of him, just mindful he breathes in,
mindful he breathes out.
Breathing in long, he knows: I breathe in long; or breathing out long, he
knows: I breathe out long. Breathing in short, he knows: I breathe in short; or
breathing out short, he knows: I breathe out short. ...
He trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
It is in this way, Monks, that concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) is developed and cultivated so that it
leads to the destruction of the taints.
(Reference: SN 54.20)


61

In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
leads to the elimination of The Ten Fetters (i.e. “leads to the destruction of the taints
(fetters)”). Taint is another word for “fetter” or “pollution of the mind”.
It is The Ten Fetters that pollute the mind keeping it in the unEnlightened state not being
able to experience Enlightenment. As part of The Path to Enlightenment, a Practitioner
will need to eliminate The Ten Fetters eliminating the pollution that hinders the mind from
experiencing its true nature - the Enlightened mind.
There are detailed Teachings that one needs to be able to understand The Ten Fetters and
to eliminate each one of them. In doing so, the mind will be able to experience
Enlightenment.
Breathing Mindfulness Meditation is a primary technique employed to train the mind to
“let go”, preparing it to be able to “let go” of The Ten Fetters. Without the training of
Breathing Mindfulness Meditation as a foundation to soften the mind preparing it to “let
go” of The Ten Fetters and all that plagues the unEnlightened mind, a Practitioner would
not be able to employ the other Teachings on The Path to Enlightenment to eliminate The
Ten Fetters.
Breathing Mindfulness Meditation is a foundation to prepare the mind to have the
discipline it needs to move it to experience Enlightenment.
There are many Teachings one needs to learn, reflect on, and practice along with
Breathing Mindfulness Meditation, but in this Teaching, The Buddha is emphasizing just
how important Breathing Mindfulness Meditation is to one’s life practice.
Detailed explanation of The Ten Fetters is available in this same book series found in
Chapter 3 of the book “Developing a Life Practice: The Path That Leads to
Enlightenment” (Volume 1).
62


Chapter 12
Great Fruit and Benefit of
Breathing Mindfulness Meditation
(Anāpānasati)
Monks, one thing, when developed and cultivated, is of great fruit and
benefit.
What one thing?
Mindfulness of Breathing (Breathing Mindfulness Meditation).
And how, Monks, is Mindfulness of Breathing (Breathing Mindfulness
Meditation) developed and cultivated so that it is of great fruit and benefit?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down. Having folded his legs crosswise, straightened his
body, and set up mindfulness in front of him, just mindful he breathes in,
mindful he breathes out.
Breathing in long, he knows: I breathe in long; or breathing out long, he
knows: I breathe out long. Breathing in short, he knows: I breathe in short; or
breathing out short, he knows: I breathe out short. ...
He trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
It is, Monks, when Mindfulness of Breathing (Breathing Mindfulness
Meditation) is developed and cultivated in this way that it is of great fruit and
benefit.
(Reference: SN 54.1)


63

In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
“is of great fruit and benefit”. He is once again, emphasizing how important it is to
practice Breathing Mindfulness Meditation.
It is important to understand that The Buddha delivered the same or similar Teachings to
different groups of people at different times. What we have in The Pāli Canon is a
recounting of his Teachings that span a forty-five (45) year Teaching career.
His Teachings to various groups may have varied slightly in wording from one group to
another, but his Teachings never contradicted themselves throughout his forty-five (45)
year Teaching career.
The Buddha only spoke the truth and that truth was based on his experience in training
the mind to Enlightenment. He only ever spoke of that which he experienced and, thus,
was able to share the truth not contradicting himself because he was drawing from his
own life practice explaining what it took for him to achieve Enlightenment.
In this way, what he experienced can be experienced by others. He needed to articulate
the methods and training he employed that led to his own Enlightenment. In doing so,
those same methods and training could be employed by others, and The Buddha knew
with 100% certainty that those same practices would work for others just as it worked for
him.
A Buddha’s wisdom is deep and profound being able to guide countless people to
Enlightenment during their lifetime and their Teachings will remain guiding countless
others to Enlightenment after a Buddha’s death.
64


Chapter 13
Concentration by Mindfulness of Breathing
is of Great Fruit and Benefit
Monks, concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation), when developed and cultivated, is of great fruit and benefit.
And how, Monks, is concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) developed and cultivated so that it is of great fruit
and benefit?
Here, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an
empty hut, sits down. Having folded his legs crosswise, straightened his
body, and set up mindfulness in front of him, just mindful he breathes in,
mindful he breathes out.
Breathing in long, he knows: I breathe in long; or breathing out long, he
knows: I breathe out long. Breathing in short, he knows: I breathe in short; or
breathing out short, he knows: I breathe out short. ...
He trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)
He trains thus: Reflecting on letting go, I will breathe in;
he trains thus: Reflecting on letting go, I will breathe out.
It is in this way, Monks, that concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) is developed and cultivated so that it is of
great fruit and benefit.
Mind Liberated from the Taints
I too, Monks, before my Enlightenment, while I was still unawakened but
intent on awakening, not yet fully Enlightened, generally dwelt in this
dwelling. While I generally dwelt in this dwelling, neither my body nor my
eyes became fatigued, and my mind, by not clinging, was liberated from the
taints (fetters).
Therefore, Monks, if a Monk aspires: May neither my body nor my eyes
become fatigued, and may my mind, by not clinging, be liberated from the
taints, this same concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) should be closely attended to.
65


Abandoning the Memories and Intention
Connected with the Household Life
Therefore, Monks, if a Monk aspires: May the memories and intentions
connected with the household life be abandoned by me, this same
concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation) should be closely attended to.
Avoiding Both the Unrepulsive and the Repulsive:
Residing Equanimous, Mindful, and Clearly Comprehending
Therefore, Monks, if a Monk aspires: May I reside perceiving the repulsive in
the unrepulsive, this same concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) should be closely attended to.
If a Monk aspires: May I reside perceiving the unrepulsive in the repulsive,
this same concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation) should be closely attended to.
If a Monk aspires: May l reside perceiving the repulsive in the unrepulsive
and the repulsive, this same concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) should be closely attended to.
If a Monk aspires: May I reside perceiving the unrepulsive in the repulsive
and the unrepulsive, this same concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) should be closely attended to.
If a Monk aspires: Avoiding both the unrepulsive and the repulsive, may I
reside equanimous, mindful, and clearly comprehending, this same
concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation) should be closely attended to.
Residing in the First, Second, Third, and Fourth Jhāna
Therefore, Monks, if a Monk aspires: May I, distant from sense-desires,
distant from unwholesome mental states, enters and resides in the first
Jhāna, which is with thinking and pondering, based in seclusion, filled with
excitement and joy, this same concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) should be closely attended to.
Therefore, Monks, if a Monk aspires: May I, with the subsiding of thinking
and pondering, by gaining inner tranquility and oneness of mind, he enters
and resides in the second Jhāna, which is without thinking and pondering,
based in concentration, filled with excitement and joy, this same
66


concentration by Mindfulness of Breathing (Breathing Mindfulness
Meditation) should be closely attended to.
Therefore, Monks, if a Monk aspires: May I, with the fading away of
excitement, remaining imperturbable (unable to be upset or excited; calm;
serene), mindful and clearly aware, he experiences in himself the joy of which
the Noble Ones say:
'Peaceful is he who resides with equanimity and mindfulness', he enters the
third Jhāna, this same concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) should be closely attended to.
Therefore, Monks, if a Monk aspires: May l, having given up pleasure and
pain, and with the fading away of former gladness and sadness, he enters
and resides in the fourth Jhāna, which is beyond pleasure and pain, and
purified by equanimity and mindfulness, this same concentration by
Mindfulness of Breathing (Breathing Mindfulness Meditation) should be
closely attended to.
Residing in the Formless Perceptions
Therefore, Monks, if a Monk aspires: May I, with the complete
transcendence of perceptions of forms, with the passing away of the
perceptions of sense-reactions, with non-attention to perceptions of
diversity, aware that ‘space is infinite’, enter and reside in the base of the
‘infinity of space’, this same concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) should be closely attended to.
Therefore, Monks, if a Monk aspires: May I, by completely transcending the
base of the infinity of space, aware that ‘consciousness is infinite’, enter and
reside in the base of the ‘infinity of consciousness’, this same concentration
by Mindfulness of Breathing (Breathing Mindfulness Meditation) should be
closely attended to.
Therefore, Monks, if a Monk aspires: May l, by completely transcending the
base of the infinity of consciousness, aware that ‘there is nothing’, enter and
reside in the ‘base of nothingness’, this same concentration by Mindfulness
of Breathing (Breathing Mindfulness Meditation) should be closely attended
to.
Therefore, Monks, if a Monk aspires: May I, by completely transcending the
base of nothingness, enter and reside in the base of neither perception-nor-
nonperception, this same concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation) should be closely attended to.
67


Residing in the Elimination of Perception and Feeling
Therefore, Monks, if a Monk aspires: May l, by completely transcending the
base of neither perception-nor-nonperception, enter and reside in the
elimination of perception and feeling, this same concentration by
Mindfulness of Breathing (Breathing Mindfulness Meditation) should be
closely attended to.
All That is Felt, Not Being Delighted in,
Will Become Cool Right Here
When, Monks, the concentration by Mindfulness of Breathing (Breathing
Mindfulness Meditation) has been developed and cultivated in this way, if he
feels a pleasant feeling, he understands: It is impermanent; he understands:
It is not held to; he understands: It is not delighted in.
If he feels a painful feeling, he understands: It is impermanent; he
understands: It is not held to; he understands: It is not delighted in.
If he feels a neither painful-nor-pleasant feeling, he understands: It is
impermanent; he understands: It is not held to; he understands: It is not
delighted in.
If he feels a pleasant feeling, he feels it without holding onto it; if he feels a
painful feeling, he feels it without holding onto it; if he feels a neither painful-
nor-pleasant feeling, he feels it without holding onto it.
When he feels a feeling terminating with the body, he understands: I feel a
feeling terminating with the body. When he feels a feeling terminating with
life, he understands: I feel a feeling terminating with life. He understands:
With the breakup of the body following the exhaustion of life, all that is felt,
not being delighted in, will become cool right here.
Just as, Monks, an oil lamp burns in dependence on the oil and the wick,
and with the exhaustion of the oil and the wick it is extinguished through lack
of fuel, so too, Monks, when a Monk feels a feeling terminating with the
body, he understands: I feel a feeling terminating with the body. When he
feels a feeling terminating with life, he understands: I feel a feeling
terminating with life. He understands: With the breakup of the body, following
the exhaustion of life, all that is felt, not being delighted in, will become cool
right here.
(Reference: SN 54.8)


In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation
“is of great fruit and benefit”. He is once again, emphasizing how important it is to
practice Breathing Mindfulness Meditation while adding some important Teachings to
explain certain benefits as a result of a well developed meditation practice.
First, The Buddha explains how to do Breathing Mindfulness Meditation to develop and
cultivate concentration. The details of this Teaching are explained in Chapter 1 of this
book and Chapter 11 of “Developing a Life Practice: The Path That Leads to
Enlightenment”.
Second, in The Teaching titled “Mind Liberated from the Taints”, The Buddha explains
how he practices Breathing Mindfulness Meditation and “neither my body nor my eyes
became fatigued and my mind, by not clinging, was liberated from the taints (fetters)”.
Through learning and practicing Breathing Mindfulness Meditation along with all the other
Teachings as a comprehensive approach to developing your life practice, a Practitioner
will discover the mind moves closer and closer to residing in “the middle”. Not just during
meditation but also in daily life. As the mind eliminates “the taints” (i.e. The Ten Fetters),
the body and mind experience freedom from the defilements or pollution of mind that
burdens it. With a purified mind, the body no longer experiences the heaviness of carrying
the burden of craving/desire/attachment.
With pollution of mind, it is burdened and heavy experiencing fatigue and heaviness
associated with the mind’s constant longing and yearning for the objects of its affection.
The mind drags itself and the body through hours, days, weeks, months, and years of
constantly wanting things beyond its reach. This taxes the mind and body causing fatigue
to the body and the eyes. A mind that is not functioning optimally through being trained in
these Teachings will experience constant struggles and difficulties having confusion of
how to make wise decisions that would lead to wholesome outcomes. The constant
struggles and difficulties is a heavy weight to carry through life causing fatigue, stress,
anxiety, and countless other unwelcomed results.
But, for a mind that is well trained residing in the middle, it is performing optimally no
longer plagued by the constant drag and burden of carrying pollution in the mind.
Therefore, as part of liberation of the mind through elimination of the taints/fetters/
pollution of mind, a Practitioner will experience a “lightness” and “unburdening” of the
physical body. A mind that has been liberated from the taints will not experience fatigue
of the body and eyes. The mind is experiencing freedom from strong feelings and
freedom from the heaviness of needing to carry around these strong feelings. The being is
uplifted through an optimally performing mind that is no longer weighed down by the
burden of the pollution it once carried.
If you aspire that “neither my body nor my eyes become fatigued and may my mind, by
not clinging, be liberated from the taints” then what The Buddha is guiding you to
understand is that you can acquire “this same concentration by Mindfulness of Breathing
(Breathing Mindfulness Meditation)” and that you should pay close attention to practicing
this type of meditation on a consistent basis through developing your practice.
69


Third, in The Teaching titled “Abandoning the Memories and Intention Connected with the
Household Life”, The Buddha explains how that if one aspires to let go of the past, it is
Breathing Mindfulness Meditation that trains the mind to accomplish that goal.
Breathing Mindfulness Meditation, among other things, trains the mind to reside in the
present moment by focusing on the breath without longing for the past or the future. The
mind can reside peaceful, calm, serene, and content with joy when it is in the present
moment. But, if the mind is allowed to dwell in the past or future, there will be stress and
anxiety related to the mind longing with a strong eagerness still being plagued by craving/
desire/attachment.
While one will always have memories of their past experiences in life, it is important not to
allow the mind to dwell in the past. There can be painful feelings in the past that burden
the mind or there can be pleasant feelings that one longs for that no longer exist today.
The Buddha is sharing with the Ordained Practitioners to let go of longing for the pleasant
feelings based on past memories and instead, bring the mind to the present moment
where it can be free of the pleasant feelings, painful feelings, and feelings that are neither
painful-nor-pleasant related to the memories from the past.
Instead, focus on creating a healthy mind and enjoy life right now in this present moment.
If the mind focuses on creating peacefulness and contentedness in this present moment,
then the next moment will also be peaceful and content. But if the mind is still longing for
the impermanent conditions that created pleasant feelings, painful feelings, or feelings
that are neither painful-nor-pleasant, then the mind is going to continue to experience the
same discontentedness in the next moment. Eradicating and eliminating
discontentedness requires that the mind resides in the present moment no longer longing
for the past or future.
With that said, a Practitioner will think about the past and even learn from our past
experiences remembering certain events. But, if the mind is allowed to dwell there longing
(i.e. craving) for certain aspects of the past or reliving painful experiences, that will only
cause discontentedness in the present moment. Letting go of the past will allow the mind
to experience peacefulness right now which can then continue into each individual
present moment.
Fourth, in The Teaching titled “Avoiding Both the Unrepulsive and the Repulsive: Residing
Equanimous, Mindfulness, and Clearly Comprehending”, The Buddha explains how it is
Breathing Mindfulness Meditation that produces “equanimity, mindfulness, and clear
comprehension” through training the mind to be unaffected (i.e. avoiding) by both the
unrepulsive and the repulsive.
The unEnlightened mind will experience agreeable and disagreeable forms, sounds,
odors, flavors, physical objects, and mental objects that the mind sees, hears, smells,
tastes, touches, and recognizes through The Six Sense Bases to experience
discontentedness (i.e. pleasant feelings, painful feelings, and feelings that are neither
painful-nor-pleasant) When the mind is trained to eliminate craving/desire/attachment, no
longer judging contact through The Six Sense Bases as either agreeable or disagreeable,
then, the mind can be liberated from discontentedness residing unaffected by contact
through The Six Sense Bases. It is Breathing Mindfulness Meditation that trains the mind
to reside unaffected by both unrepulsive and repulsive (i.e. agreeable and disagreeable)
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