1 (1) One Thing

At Sāvatthi. There the Blessed One said this:

“Bhikkhus, one thing, when developed and cultivated, is of great fruit and benefit. What one thing? Mindfulness of breathing. And how, Bhikkhus, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?

“Here, Bhikkhus, a Bhikkhu, 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, I will breathe in’; he trains thus: ‘Experiencing the whole body, I will breathe out.’ He trains thus: ‘Tranquillizing the bodily formation, I will breathe in’; he trains thus: ‘Tranquillizing the bodily formation, I will breathe out.’

“He trains thus: ‘Experiencing rapture, I will breathe in’; he trains thus: ‘Experiencing rapture, I will breathe out.’ He trains thus: ‘Experiencing happiness, I will breathe in’; he trains thus: ‘Experiencing happiness, I will breathe out.’ He trains thus: ‘Experiencing the mental formation, I will breathe in’; he trains thus: ‘Experiencing the mental formation, I will breathe out.’ He trains thus: ‘Tranquillizing the mental formation, I will breathe in’; he trains thus: ‘Tranquillizing the mental formation, 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: ‘Contemplating impermanence, I will breathe in’; he trains thus: ‘Contemplating impermanence, I will breathe out.’ He trains thus: ‘Contemplating fading away, I will breathe in’; he trains thus: ‘Contemplating fading away, I will breathe out.’ He trains thus: ‘Contemplating cessation, I will breathe in’; he trains thus: ‘Contemplating cessation, I will breathe out.’ He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’ “It is, Bhikkhus, when mindfulness of breathing is developed and cultivated in this way that it is of great fruit and benefit.”

2 (2) Factors of Enlightenment

“Bhikkhus, mindfulness of breathing, when developed and cultivated, is of great fruit and benefit. And how, Bhikkhus, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?

“Here, Bhikkhus, a Bhikkhu develops the enlightenment factor of mindfulness accompanied by mindfulness of breathing, based upon seclusion, dispassion, and cessation, maturing in release. He develops the enlightenment factor of discrimination of states … … the enlightenment factor of equanimity accompanied by mindfulness of breathing, based upon seclusion, dispassion, and cessation, maturing in release.

“It is in this way, Bhikkhus, that mindfulness of breathing is developed and cultivated so that it is of great fruit and benefit.”

3 (3) Simple Version

“Bhikkhus, mindfulness of breathing, when developed and cultivated, is of great fruit and benefit. And how, Bhikkhus, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?

“Here, Bhikkhus, a Bhikkhu, 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…. (all as in §1) … He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’

“It is in this way, Bhikkhus, that mindfulness of breathing is developed and cultivated so that it is of great fruit and benefit.”

4 (4) Fruits (1)

(All as in preceding sutta, with the following addition:)

“When, Bhikkhus, mindfulness of breathing has been developed and cultivated in this way, one of two fruits may be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.”

5 (5) Fruits (2)

(All as in §3, with the following addition:)

“When, Bhikkhus, mindfulness of breathing has been developed and cultivated in this way, seven fruits and benefits may be expected. What are the seven fruits and benefits?

“One attains final knowledge early in this very life.

“If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death.

“If one does not attain final knowledge early in this very life or at the time of death, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna in the interval. “If one does not attain final knowledge early in this very life … or become an attainer of Nibbāna in the interval, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna upon landing.

“If one does not attain final knowledge early in this very life … or become an attainer of Nibbāna upon landing, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna without exertion.

“If one does not attain final knowledge early in this very life … or become an attainer of Nibbāna without exertion, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna with exertion.

“If one does not attain final knowledge early in this very life … or become an attainer of Nibbāna with exertion, then with the utter destruction of the five lower fetters one becomes one bound upstream, heading towards the Akaniṭṭha realm.

“When, Bhikkhus, mindfulness of breathing has been developed and cultivated in this way, these seven fruits and benefits may be expected.”

6 (6) Ariṭṭha

At Sāvatthi. There the Blessed One said this:

“Bhikkhus, do you develop mindfulness of breathing?”

When this was said, the Venerable Ariṭṭha said to the Blessed One: “Venerable sir, I develop mindfulness of breathing.”

“But in what way, Ariṭṭha, do you develop mindfulness of breathing?”

“I have abandoned sensual desire for past sensual pleasures, venerable sir, I have gotten rid of sensual desire for future sensual pleasures, and I have thoroughly dispelled perceptions of aversion towards things internally and externally. Just mindful I breathe in, mindful I breathe out. It is in this way, venerable sir, that I develop mindfulness of breathing.”

“That is mindfulness of breathing, Ariṭṭha, I do not say that it is not. But as to how mindfulness of breathing is fulfilled in detail, Ariṭṭha, listen and attend closely, I will speak.”

“Yes, venerable sir,” the Venerable Ariṭṭha replied. The Blessed One said this:

“And how, Ariṭṭha, is mindfulness of breathing fulfilled in detail? Here, Ariṭṭha, a Bhikkhu, 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…. He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’

“It is in this way, Ariṭṭha, that mindfulness of breathing is fulfilled in detail.”

7 (7) Mahākappina

At Sāvatthi. Now on that occasion the Venerable Mahākappina was sitting not far from the Blessed One, with his legs folded crosswise, holding his body straight, having set up mindfulness in front of him. The Blessed One saw him sitting nearby, with his legs folded crosswise, his body straight, having set up mindfulness in front of him. Having seen him, he addressed the Bhikkhus thus:

“Bhikkhus, do you see any shaking or trembling in this Bhikkhu’s body?”

“Venerable sir, whenever we see that venerable one, whether he is sitting in the midst of the Saṅgha or sitting alone in private, we never see any shaking or trembling in that venerable one’s body.”

“Bhikkhus, that Bhikkhu gains at will, without trouble or difficulty, that concentration through the development and cultivation of which no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind. And what concentration is it through the development and cultivation of which no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind?

“It is, Bhikkhus, when concentration by mindfulness of breathing has been developed and cultivated that no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind. And how, Bhikkhus, is concentration by mindfulness of breathing developed and cultivated so that no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind?

“Here, Bhikkhus, a Bhikkhu, 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…. He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’

“It is, Bhikkhus, when concentration by mindfulness of breathing has been developed and cultivated in this way that no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind.”

8 (8) The Simile of the Lamp

“Bhikkhus, concentration by mindfulness of breathing, when developed and cultivated, is of great fruit and benefit. And how, Bhikkhus, is concentration by mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?

“Here, Bhikkhus, a Bhikkhu, 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…. He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’

“It is in this way, Bhikkhus, that concentration by mindfulness of breathing is developed and cultivated so that it is of great fruit and benefit.

“I too, Bhikkhus, before my enlightenment, while I was still a bodhisatta, 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.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘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 should be closely attended to.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘May the memories and intentions connected with the household life be abandoned by me,’ this same concentration by mindfulness of breathing should be closely attended to.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ this same concentration by mindfulness of breathing should be closely attended to. If a Bhikkhu wishes: ‘May I dwell perceiving the unrepulsive in the repulsive,’ this same concentration by mindfulness of breathing should be closely attended to. If a Bhikkhu wishes: ‘May I dwell perceiving the repulsive in the unrepulsive and the repulsive,’ this same concentration by mindfulness of breathing should be closely attended to. If a Bhikkhu wishes: ‘May I dwell perceiving the unrepulsive in the repulsive and the unrepulsive,’ this same concentration by mindfulness of breathing should be closely attended to. If a Bhikkhu wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimous, mindful and clearly comprehending,’ this same concentration by mindfulness of breathing should be closely attended to.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘May I, secluded from sensual pleasures, secluded from unwholesome states, enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion,’ this same concentration by mindfulness of breathing should be closely attended to.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘May I, with the subsiding of thought and examination, enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration,’ this same concentration by mindfulness of breathing should be closely attended to.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘May I, with the fading away as well of rapture, dwell equanimous and, mindful and clearly comprehending, may I experience happiness with the body; may I enter and dwell in the third jhāna of which the noble ones declare: “He is equanimous, mindful, one who dwells happily,”’ this same concentration by mindfulness of breathing should be closely attended to.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘May I, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, enter and dwell in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity,’ this same concentration by mindfulness of breathing should be closely attended to.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘May I, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that “space is infinite,” enter and dwell in the base of the infinity of space,’ this same concentration by mindfulness of breathing should be closely attended to.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘May I, by completely transcending the base of the infinity of space, aware that “consciousness is infinite,” enter and dwell in the base of the infinity of consciousness,’ this same concentration by mindfulness of breathing should be closely attended to.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘May I, by completely transcending the base of the infinity of consciousness, aware that “there is nothing,” enter and dwell in the base of nothingness,’ this same concentration by mindfulness of breathing should be closely attended to.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘May I, by completely transcending the base of nothingness, enter and dwell in the base of neither-perception-nor-nonperception,’ this same concentration by mindfulness of breathing should be closely attended to.

“Therefore, Bhikkhus, if a Bhikkhu wishes: ‘May I, by completely transcending the base of neither-perception-nor-nonperception, enter and dwell in the cessation of perception and feeling,’ this same concentration by mindfulness of breathing should be closely attended to.

“When, Bhikkhus, the concentration by mindfulness of breathing 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 detached; if he feels a painful feeling, he feels it detached; if he feels a neither-painfulnor-pleasant feeling, he feels it detached.

“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, Bhikkhus, 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, Bhikkhus, when a Bhikkhu feels a feeling terminating with the body … 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.’”

9 (9) At Vesālī

Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the Blessed One was giving the Bhikkhus a talk on foulness in many ways, was speaking in praise of foulness, was speaking in praise of the development of foulness meditation.

Then the Blessed One addressed the Bhikkhus thus: “Bhikkhus, I wish to go into seclusion for half a month. I should not be approached by anyone except the one who brings me almsfood.”

“Yes, venerable sir,” those Bhikkhus replied, and no one approached the Blessed One except the one who brought him almsfood.

Then those Bhikkhus, thinking: “The Blessed One was giving a talk on foulness in many ways, was speaking in praise of foulness, was speaking in praise of the development of foulness meditation,” dwelt devoted to the development of foulness meditation in its many aspects and factors. Being repelled, humiliated, and disgusted with this body, they sought for an assailant. In one day ten Bhikkhus used the knife, or in one day twenty or thirty Bhikkhus used the knife.

Then, when that half-month had passed, the Blessed One emerged from seclusion and addressed the Venerable Ānanda: “Why, Ānanda, does the Bhikkhu Saṅgha look so diminished?”

“Venerable sir, that is because [the Blessed One had given a talk on foulness in many ways, had spoken in praise of foulness, had spoken in praise of the development of foulness meditation, and those Bhikkhus, thinking: ‘The Blessed One was giving a talk on foulness in many ways, was speaking in praise of foulness, was speaking in praise of the development of foulness meditation,’ dwelt devoted to the development of foulness meditation in its many aspects and factors. Being repelled, humiliated, and disgusted with this body, they sought for an assailant. In one day ten Bhikkhus used the knife, or in one day twenty or thirty Bhikkhus used the knife. It would be good, venerable sir, if the Blessed One would explain another method so that this Bhikkhu Saṅgha may be established in final knowledge.”

“Well then, Ānanda, assemble in the attendance hall all the Bhikkhus who are living in dependence on Vesālī.”

“Yes, venerable sir,” the Venerable Ānanda replied, and he assembled in the attendance hall all the Bhikkhus who were living in dependence on Vesālī, as many as there were. Then he approached the Blessed One and said to him: “The Bhikkhu Saṅgha has assembled, venerable sir. Let the Blessed One come at his own convenience.”

Then the Blessed One went to the attendance hall, sat down in the appointed seat, and addressed the Bhikkhus thus:

“Bhikkhus, this concentration by mindfulness of breathing, when developed and cultivated, is peaceful and sublime, an ambrosial pleasant dwelling, and it disperses and quells right on the spot evil unwholesome states whenever they arise.

“Just as, Bhikkhus, in the last month of the hot season, when a mass of dust and dirt has swirled up, a great rain cloud out of season disperses it and quells it on the spot, so too concentration by mindfulness of breathing, when developed and cultivated, is peaceful and sublime, an ambrosial pleasant dwelling, and it disperses and quells on the spot evil unwholesome states whenever they arise. And how is this so?

“Here, Bhikkhus, a Bhikkhu, 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…. He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’

“It is in this way, Bhikkhus, that concentration by mindfulness of breathing is developed and cultivated so that it is peaceful and sublime, an ambrosial pleasant dwelling, and it disperses and quells on the spot evil unwholesome states whenever they arise.”

10 (10) Kimbila

Thus have I heard. On one occasion the Blessed One was dwelling at Kimbilā in the Bamboo Grove. There the Blessed One addressed the Venerable Kimbila thus: “How is it now, Kimbila, that concentration by mindfulness of breathing is developed and cultivated so that it is of great fruit and benefit?”

When this was said, the Venerable Kimbila was silent. A second time … A third time the Blessed One addressed the Venerable Kimbila: “How is it now, Kimbila, that concentration by mindfulness of breathing is developed and cultivated so that it is of great fruit and benefit?” A third time the Venerable Kimbila was silent.

When this happened, the Venerable Ānanda said to the Blessed One: “Now is the time for this, Blessed One! Now is the time for this, Fortunate One! The Blessed One should speak on concentration by mindfulness of breathing. Having heard it from the Blessed One, the Bhikkhus will remember it.”

“Well then, Ānanda, listen and attend closely, I will speak.” “Yes, venerable sir,” the Venerable Ānanda replied. The

Blessed One said this:

“And how, Ānanda, is concentration by mindfulness of breathing developed and cultivated so that it is of great fruit and benefit? Here, Ānanda, a Bhikkhu, 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…. He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’

(i. Contemplation of the body)

“Whenever, Ānanda, a Bhikkhu, when breathing in long, knows: ‘I breathe in long’; or, when breathing out long, knows: ‘I breathe out long’; 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: ‘Tranquillizing the bodily formation, I will breathe in’; when he trains thus: ‘Tranquillizing the bodily formation, I will breathe out’—on that occasion the Bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. For what reason? I call this a certain kind of body, Ānanda, that is, breathing in and breathing out. Therefore, Ānanda, on that occasion the Bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

(ii. Contemplation of feelings)

“Whenever, Ānanda, a Bhikkhu trains thus: ‘Experiencing rapture, I will breathe in’; when he trains thus: ‘Experiencing rapture, I will breathe out’; when he trains thus: ‘Experiencing happiness, I will breathe in’; when he trains thus: ‘Experiencing happiness, I will breathe out’; when he trains thus: ‘Experiencing the mental formation, I will breathe in’; when he trains thus: ‘Experiencing the mental formation, I will breathe out’; when he trains thus: ‘Tranquillizing the mental formation, I will breathe in’; when he trains thus: ‘Tranquillizing the mental formation, I will breathe out’—on that occasion the Bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. For what reason? I call this a certain kind of feeling, Ānanda, that is, close attention to breathing in and breathing out. Therefore, Ānanda, on that occasion the Bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

(iii. Contemplation of mind)

“Whenever, Ānanda, a Bhikkhu 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 Bhikkhu dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. For what reason? I say, Ānanda, that there is no development of concentration by mindfulness of breathing for one who is muddled and who lacks clear comprehension. Therefore, Ānanda, on that occasion the Bhikkhu dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

(iv. Contemplation of phenomena)

“Whenever, Ānanda, a Bhikkhu trains thus: ‘Contemplating impermanence, I will breathe in’; when he trains thus: ‘Contemplating impermanence, I will breathe out’; when he trains thus: ‘Contemplating fading away, I will breathe in’; when he trains thus: ‘Contemplating fading away, I will breathe out’; when he trains thus: ‘Contemplating cessation, I will breathe in’; when he trains thus: ‘Contemplating cessation, I will breathe out’; when he trains thus: ‘Contemplating relinquishment, I will breathe in’; when he trains thus: ‘Contemplating relinquishment, I will breathe out’—on that occasion the Bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Having seen with wisdom the abandoning of covetousness and displeasure, he is one who looks on closely with equanimity. Therefore, Ānanda, on that occasion the Bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

“Suppose, Ānanda, at a crossroads there is a great mound of soil. If a cart or chariot comes from the east, west, north, or south, it would flatten that mound of soil. So too, Ānanda, when a Bhikkhu dwells contemplating the body in the body, feelings in feelings, mind in mind, phenomena in phenomena, he flattens evil unwholesome states.”