"Monks, concentration through mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. And how is concentration through mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?

 "There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore.[1] Always mindful, he breathes in; mindful he breathes out.

"{1} Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' {2} Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' {3} He trains himself, 'I will breathe in sensitive to the entire body.'[2] He trains himself, 'I will breathe out sensitive to the entire body.' {4} He trains himself, 'I will breathe in calming bodily fabrication.'[3] He trains himself, 'I will breathe out calming the bodily fabrication.'

"{5} He trains himself, 'I will breathe in sensitive to rapture.' He trains himself, 'I will breathe out sensitive to rapture.' {6} He trains himself, 'I will breathe in sensitive to pleasure.' He trains himself, 'I will breathe out sensitive to pleasure.' {7} He trains himself, 'I will breathe in sensitive to mental fabrication.'[4] He trains himself, 'I will breathe out sensitive to mental fabrication.' {8} He trains himself, 'I will breathe in calming mental fabrication.' He trains himself, 'I will breathe out calming mental fabrication.'

"{9} He trains himself, 'I will breathe in sensitive to the mind.' He trains himself, 'I will breathe out sensitive to the mind.' {10} He trains himself, 'I will breathe in gladdening the mind.' He trains himself, 'I will breathe out gladdening the mind.' {11} He trains himself, 'I will breathe in steadying the mind.' He trains himself, 'I will breathe out steadying the mind. {12} He trains himself, 'I will breathe in releasing the mind.' He trains himself, 'I will breathe out releasing the mind.'[5]

"{13} He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.' {14} He trains himself, 'I will breathe in focusing on dispassion.'[6] He trains himself, 'I will breathe out focusing on dispassion.' {15} He trains himself, 'I will breathe in focusing on cessation.' He trains himself, 'I will breathe out focusing on cessation.' {16} He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.'

"This is how concentration through mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.

"I, too, monks, before my awakening, when I was an unawakened bodhisatta, frequently remained with this abiding. When I frequently remained with this abiding, neither my body was fatigued nor were my eyes, and my mind, through lack of clinging/sustenance, was released from fermentations.

"So if a monk should wish: 'May neither my body be fatigued nor my eyes, and may my mind, through lack of clinging/sustenance, be released from fermentations,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

"If a monk should wish: 'May my memories & resolves related to the household life be abandoned,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

"If a monk should wish: 'May I remain percipient of loathsomeness in the presence of what is not loathsome,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

 "If a monk should wish: 'May I remain percipient of unloathsomeness in the presence of what is loathsome,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

 "If a monk should wish: 'May I remain percipient of loathsomeness in the presence of what is not loathsome & what is,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

 "If a monk should wish: 'May I remain percipient of unloathsomeness in the presence of what is loathsome & what is not,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

 "If a monk should wish: 'May I — in the presence of what is loathsome & what is not — cutting myself off from both — remain equanimous, mindful, & alert,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

"If a monk should wish: 'May I — quite secluded from sensuality, secluded from unskillful qualities — enter & remain in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

"If a monk should wish: 'May I, with the stilling of directed thoughts & evaluations, enter & remain in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

"If a monk should wish, 'May I, with the fading of rapture, remain equanimous, mindful, & alert, sense pleasure with the body, and enter & remain in the third jhana, of which the noble ones declare, "Equanimous & mindful, he has a pleasant abiding,"' then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

"If a monk should wish, 'May I, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — enter & remain in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain,' then he should attend closely to this very same concentration through mindfulness of in-&-out breathing.

"If a monk should wish: 'May I, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) 'Infinite space,' enter & remain in the dimension of the infinitude of space,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

"If a monk should wish: 'May I, with the complete transcending of the dimension of the infinitude of space, (perceiving,) 'Infinite consciousness,' enter & remain in the dimension of the infinitude of consciousness,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

"If a monk should wish: 'May I, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) 'There is nothing,' enter & remain in the dimension of nothingness,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

"If a monk should wish: 'May I, with the complete transcending of the dimension of nothingness, enter & remain in the dimension of neither perception nor non-perception,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

"If a monk should wish: 'May I, with the complete transcending of the dimension of neither perception nor non-perception, enter & remain in the cessation of perception & feeling,' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

"When concentration through mindfulness of in-&-out breathing is thus developed, thus pursued, then if he senses a feeling of pleasure, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of pain, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of neither-pleasure-nor-pain, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of pleasure, he senses it disjoined from it. If he senses a feeling of pain, he senses it disjoined from it. If he senses a feeling of neither-pleasure-nor-pain, he senses it disjoined from it. When sensing a feeling limited to the body, he discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, he discerns that 'I am sensing a feeling limited to life.' He discerns that 'With the break-up of the body, after the termination of life, everything that is experienced, not being relished, will grow cold right here.'

"Just as an oil lamp burns in dependence on oil & wick; and from the termination of the oil & wick — and from not being provided any other sustenance — it goes out unnourished; in the same way, when sensing a feeling limited to the body, he discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, he discerns that 'I am sensing a feeling limited to life.' He discerns that 'With the break-up of the body, after the termination of life, everything that is sensed, not being relished, will grow cold right here.'"