Ānāpānasati - Mindfulness (Sati) Based On Buddha's Worldview

The second and third stages of Ānāpānasati in the Ānāpānasati Sutta are about establishing ‘Sammā Sati’ (free of ‘loka saññā‘) and engaging in Vipassanā to attain higher magga phala. Those two stages are described in detail in the Mahāsatipaṭṭhāna Sutta.

May 15, 2026

Overview of the First Stage of Ānāpānasati

1. In the previous post, “Ānāpāna – Adopting Buddha’s Worldview and Discarding ‘Mundane Views’“, I discussed the first stage of Ānāpānasati by focusing on Anāpāna (āna + āpāna).

One attains the Sotāpanna stage by ‘seeing with wisdom’ (‘pajānāti‘) the futility/danger of attaching to ‘worldly things’ (switching from ‘vijānāti‘ to the early stage of ‘pajānāti).’ One must understand the difference between vijānāti and pajānāti: “Cognition Modes – Sañjānāti, Vijānāti, Pajānāti, Abhijānāti” and “Vijānāti, Pajānāti, Abhijānātī – Better Levels of Human Understanding.”
Simply stated, ‘vijānāti‘ is the understanding of a puthujjana, and ‘pajānāti‘ is the better understanding of a Noble Person above the Sotāpanna stage.
We attach with greed when that greed generates a (mind-generated) sukha vedanā; attachment via anger is based on (mind-generated) dukkha vedanā. As we have discussed, those vedanā start as manāpa and amanāpa, which are much weaker than sukha and dukkha vedanā (only a trace of like/dislike); the mind itself elevates them to ‘pleasure’ or ‘pain.’ See “Kāma Assāda and Pain Are Mostly Mind-Made.”
However, the Buddha taught that we also attach to all other sensory inputs (which only generate a neutral or adukkhamasukha vedanā) with ignorance (avijjā or moha) about the ‘true nature of the world.’ While it is easy to see attachment (taṇhā) arising from greed or anger (both rooted in avijjā), it is not easy to see attachment arising from pure avijjā, i.e., without greed or anger.

Why We Attach via Even the ‘Neutral Vedanā‘

2. To attain the Sotāpanna stage, one must understand why even attachment to neutral vedanā is dangerous because that also moves the mind away from Nibbāna and binds it to ‘the world.’

To give an example, when we see the blue sky or a patch of green grass, we don’t think twice about it. We assume the sky is blue and the grass is green.
However, the reality is that sky and grass have no colors. Nothing in this world has ‘color.’ In the same way, nothing in this world has intrinsic taste, smell, musical overtones, or ‘sensation of touch.’ Thus, color is part of ‘kāma saññā‘ generated by the mind.
Modern science recently confirmed that. See “Without ‘Mind-Made’ Perception, World Is Colorless, Soundless, Tasteless, Odorless, and Touchless.” Unfortunately, scientists are trying to explain that with the ‘theory of evolution,’ so they are on the wrong track. Thus, even if others can discover parts of Buddha’s teachings, the ‘complete explanation’ can be discovered only by a Buddha.
This is another way to describe the ‘previously unheard teachings of a Buddha.’ Can you imagine a world without colors? No colors means not even black and white; one would not see anything! See “Human Life is Unlivable in a ‘Colorless’ World.” The ‘perception of color’ is built into us (all living beings) via Paṭicca Samuppāda.

Kāma Saññā Triggers Attachment via Rāga, Dosa, Moha/Avijjā

3. I just wanted to point out that what I summarized above in #2 is the ‘Buddha’s worldview’ that one must understand to become a Sotāpanna.

However, some are able to see that without going through such a specific analysis. In the days of the Buddha, millions of people attained the Sotāpanna stage by listening to a couple of discourses. They had fulfilled their ‘pāramitā‘ in previous lives and only needed a ‘little nudge.’
Attaining the Sotāpanna stage in the present day requires a real effort. On the positive side, we are also lucky to live in a time when modern science has just confirmed Buddha’s worldview.
I will discuss Buddha’s worldview in detail, starting with the next post. Now, let us complete the overview of the Ānāpānasati Sutta by highlighting the key features of the second and third stages.

‘Loka Saññā‘ Is Absent in Satipaṭṭhāna Bhūmi

4. Our minds automatically generate the perception that ‘grass is green’ or the ‘sky is blue’ via the built-in ‘kāma saññā.’

While we experience ‘kāma saññā‘ in the ‘kāma loka,’ Brahmās in the rupa loka and arupa loka experience ‘jhāna saññā‘ and ‘arupa samāpatti saññā.’ All three types of saññā belong to the ‘world’ and can be collectively called ‘loka saññā.’
As humans, we need to overcome kāma saññā to avoid the ‘false perceptions.’ Cultivation of Satipaṭṭhāna allows the mind to enter Satipaṭṭhāna Bhūmi free of kāma saññā.
That is when one can engage in insight meditation (Vipassanā) without the interference from the kāma saññā.

Satipaṭṭhāna Bhūmi – Where Samatha Is Present

5. Whether or not one had known about the Satipaṭṭhāna Bhūmi, one’s mind enters it for the first time ever at the moment of attaining the Sotāpanna stage. It happens in a split second while listening to a discourse or while in contemplation about the Dhamma concepts one has learned.

If a mind is fully focused on a Dhamma concept, it has no opportunity to entertain any other worldly thoughts. As I pointed out in the previous post (“Ānāpāna – Adopting Buddha’s Worldview and Discarding ‘Mundane Views’“), focusing on the breath may suppress greedy and angry thoughts, but it does not suppress thoughts of ignorance, because ‘the breath’ also belongs to ‘this world.’
Satipaṭṭhāna Bhūmi is where the mind becomes free from the influence of ‘kāma saññā‘ built into us. Since ‘kāma saññā‘ cannot trigger avijjā, the mind would be temporarily free of avijjā while in the Satipaṭṭhāna Bhūmi. This is the ‘Samatha state’ in the Buddha Dhamma.
The following chart illustrates those key points.

Download/Print: “Overcoming Kāma Saññā -3“

In the case of looking at the blue sky (and being fooled by thinking the sky is indeed blue), we don’t generate any ‘potent kamma‘ that can lead to rebirths (because the mind does not defile beyond the ‘purāna kamma‘ stage). However, the mind still moves into the ‘kāma loka‘ by automatically entering the ‘purāna kamma‘ stage; this should be clear from the chart above, but I will discuss it further in upcoming posts.

Samatha in Buddha Dhamma

6. The “Samathavipassanā Sutta (SN 43.2)” states that the way to attain Nibbāna is via Samatha and Vipassanā. As I have explained in previous posts, one must overcome the ‘kāma saññā‘ (and bypass the possibility of pañca nīvaraṇa arising in the mind) and enter the Satipaṭṭhāna Bhūmi to cultivate Vipassanā, i.e., Samatha is attained only when one is in the Satipaṭṭhāna Bhūmi.

The chart above is a modified version of the chart in “Origin of Attachment – Rāga Triggered by Saññā.” That post discusses the opposite, i.e., how the mind is defiled in a step-by-step sequence.
The “Samatha Sutta (AN 10.54)” confirms that by first providing an analogy of how one knows one has Samatha. That analogy is the following. Anyone can check their reflection in a clean mirror to see whether their face has any blemishes, such as dirt or pimples.
(@marker 2.6): In the same way, anyone (above the Sotāpanna stage) should check to see whether their minds are “blemished/contaminated’ by pañca nīvaraṇa: kāmacchanda, byāpāda, thinamiddha, uddhaccakukkucca, vicikicchā. There, ‘ajjhattaṁ cetosamathassa‘ refers to ‘samatha.’
When a mind is under the influence of ‘kāma saññā‘ (which holds for a puthujjana ALWAYS), it is inevitably contaminated with pañca nīvaraṇa; i.e., avijjā has arisen. That is why avijjā arises even when seeing the blue sky! It will happen to everyone who has not eliminated kāma rāga, i.e., anyone below the Anāgāmi stage.
Thus, one experiences Samatha for the first time ever upon attaining the Sotāpanna stage of Nibbāna! That is when their minds enter the Satipaṭṭhāna Bhūmi for the first time.

Kāya in Ānāpānasati Is ‘Pañcupādānakkhandha Kāya’

7. It is a good idea to discuss the “Kāya Sutta (SN 46.2)” at this point because it clarifies two ideas relevant to this post.

First, @marker 1.2: When the Buddha says, “Bhikkhus, this kāya is sustained by āhāra. It depends on āhāra to continue, and without āhāra it cannot continue,” he is referring to the ‘pañcupādānakkhandha kāya’ and NOT the physical body. From the moment one attains the Arahant stage, the ‘pañcupādānakkhandha kāya’ will stop arising (because pañca nīvaraṇa stop arising), even though that Arahant will live with the physical body sustained by physical food.
While pañca nīvaraṇa are āhāra for the ‘pañcupādānakkhandha kāya,’ each of the pañca nīvaraṇa has its own āhāra.
Thus, as explained in this sutta, subha nimitta and paṭigha nimitta are āhāra for kāmacchanda and byāpāda, while ayoniso manasikāra is āhāra for thinamiddha, uddhaccakukkucca, and vicikicchā.
At marker 8.1: Therefore, subha nimitta (attractive sense inputs), paṭigha nimitta (displeasing sense inputs), and ayoniso manasikāra (not comprehending how ‘kāma saññā‘ triggers automatic taṇhā via rāga, dosa, or at least moha/avijjā) are āhāra for the ‘pañcupādānakkhandha kāya.’

8. The “Kāyagatāsati Sutta (SN 43.1)” states that the way to Nibbāna is ‘Kāyagatāsati‘ (kāya gatā sati or mindfulness of the ‘body‘), which is translated in that link as ‘Mindfulness of the body,’ implying the ‘physical body.’

From the above discussion, it should be clear that kāya refers to the ‘pañcupādānakkhandha kāya.’
Focusing the mind on the physical body cannot lead to Nibbāna (defined @marker 1.5 as ‘rāgakkhayo dosakkhayo mohakkhayo’).
By the way, Kāyagatāsati is detailed in the “Kāyagatāsati Sutta (MN 119).” It is specifically about attaining Ariya jhāna via the ‘purāna kamma‘ stage of the ‘pañcupādānakkhandha kāya.’ Anariya yogis transition to anariya jhānās before the mind gets to that stage. See #3 of “Overcoming Kāma Saññā – Satipaṭṭhāna Bhumi or Jhāna.”

Samatha Is Present In Satipaṭṭhāna Bhūmi

9. At marker 8.2 of the Kāya Sutta (SN 46.2), the Buddha points out that, on the opposite side, Satta Bojjhaṅga (seven awakening factors) lead one to Nibbāna, and are sustained by yoniso manasikāra (the opposite of ayoniso manasikāra).

As I have discussed in “Satipaṭṭhāna Bhūmi – Free of Loka Saññā,” Satta Bojjhaṅga can be cultivated only while the mind is in the Satipaṭṭhāna Bhūmi free of pañca nīvaraṇa.
In other words, Vipassanā (cultivation of Satta Bojjhaṅga that leads one to Nibbāna) is possible only when the mind is in Samatha, free of pañca nīvaraṇa.
Now, we have consistency everywhere from #6 through #8. To summarize: To cultivate Vipassanā to attain magga phala, a mind must first get to Samatha by entering the Satipaṭṭhāna Bhūmi, which is free of pañca nīvaraṇa. That is because, as long as a mind is under the influence of ‘kāma saññā,’ it is ‘covered by pañca nīvaraṇa. Since pañca nīvaraṇa are āhāra for the ‘pañcupādānakkhandhakāya,’ cultivation of Satta Bojjhaṅga (i.e., engaging in Vipassanā) is not possible without Samatha.

10. The “Sāriputta Sutta (AN 3.33)” and “Udayamāṇavapucchā (Snp 5.14)” are two other suttās that state one must remove the ‘kāma saññā‘ (and the accompanying pañca nīvaraṇa) so that one can fully focus (purejavaṁ) on Dhamma concepts (‘dhammatakka purejavaṁ‘). The reference to ‘dhammatakkapurejavaṁ‘ appears at markers 5.2 and 3.2 in the respective suttās.

One can enter the Satipaṭṭhāna Bhūmi, i.e., one can get to ‘mindfulness’ or ‘sati‘ only by cultivating the four Satipaṭṭhāna: “Sati Sutta (SN 47.44).” This involves fully comprehending the ‘purāna kamma‘ stage or ‘kāye kāya‘ within the whole ‘pañcupādānakkhandha kāya.’
This is why the first stage of Ānāpānasati involves ‘Kāyānupassanā‘ (contemplation of the whole ‘pañcupādānakkhandha kāya’) and the second stage involves ‘Kāye Kāyānupassanā‘ (contemplate only the ‘purāna kamma’ stage of the pañcupādānakkhandha kāya).

‘Purāna Kamma‘ and ‘Nava Kamma‘ – Both Must be Overcome

11. Ancient yogis like Ālara Kalāma (who attained jhānās via ‘breath meditation’) thought all they had to do was to abstain from akusala kamma (done via the physical body, speech, and mind) in the ‘nava kamma‘ stage. They did not know about the ‘purāna kamma‘ stage. Most Buddhists today are in the same place as those yogis!

However, until one overcomes the ‘initial kamma generation’ in the ‘purāna kamma‘ stage, it is not possible to break the bonds to the cycle of rebirth (ten saṁyojana, seven anusaya, four āsava, etc., state the same in different ways).
That ‘purāna kamma‘ stage is triggered automatically via the built-in ‘kāma saññā‘ for us in the ‘kāma loka.’ Thus, abstaining from the ‘nava kamma‘ stage does not stop the automatic ‘initial mind contamination process.’ That is succinctly stated in the “Kammanirodha Sutta (SN 35.146)” and discussed in other suttās, including “Vappa Sutta (AN 4.195),” “Nigaṇṭha Sutta (AN 3.74),” “Devadaha Sutta (MN 101).” Note that the English translations in the links incorrectly translate ‘purāna kamma‘ as ‘old kamma,’ but it should be ‘initial kamma.’ Only a Buddha can discover that kamma generation occurs in two steps: “Purāna and Nava Kamma – Sequence of Kamma Generation.”
We will discuss some of the above suttās in the future.

Kaya Saṅkhāra in the First Stage of Ānāpānasati

12. As we discussed above, the ‘kāya‘ in the first stage of Ānāpānasati (“Ānāpānassati Sutta (MN 118)“) is ‘pañcupādānakkhandha kāya.’

Therefore, Kāyānupassanā in the first stage of Ānāpānasati focuses on any type of saṅkhāra associated with the whole ‘pañcupādānakkhandha kāya.’
Thus, the verse “‘passambhayaṁ kāya saṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati” in the first stage (@marker 18.4) refers to ‘calming down saṅkhāra generation throughout the whole ‘pañcupādānakkhandha kāya.’ Here, ‘passambhayaṁ‘ refers to ‘calming or stopping of all saṅkhāra associated with the whole pañcupādānakkhandha kāya.
In the days of the Buddha, some puthujjana attained the Sotāpanna stage (via the first stage of Ānāpānasati) by listening to a single discourse by the Buddha. Their minds, starting at the ‘nava kamma‘ stage, gradually progressed to the ‘purāna kamma‘ stage and, for a brief period, overcame the ‘kāma saññā‘ to attain the Sotāpanna phala moment; see the chart above. They had fulfilled ‘paramita‘ to a good extent and also had the opportunity to get any ‘loose ends’ clarified by a Buddha!

Second Stage of Ānāpānasati on ‘Subtle Saṅkhāra‘ in ‘Kāye Kaya‘

13. Once attaining the Sotāpanna stage, one must then cultivate the second stage of Ānāpānasati to enter the Satipaṭṭhāna Bhūmi at will. That is a time-consuming effort because it is not easy to overcome ‘kāma saññā‘ AND keep the mind in the Satipaṭṭhāna Bhūmi for long periods.

The cultivation of Satipaṭṭhāna involves many steps, including indriya saṁvara, sati sampajañña, and others, which is why it is explained in greater detail in the Mahāsatipaṭṭhāna Sutta (DN 22).
A Sotāpanna (with Ariyakanta Sila attained with that magga phala) can relatively easily move the mind to the ‘purāna kamma‘ stage (‘kāya‘ within the ‘pañcupādānakkhandha kāya’). That is why it is called ‘Kāye Kāyānupassanā‘, and the subsequent steps of indriya saṁvara, sati sampajañña, etc., can be cultivated in ‘formal meditation sessions.’
The Mahāsatipaṭṭhāna Sutta describes that second stage in detail, with the parallel sections on ‘Vedanāsu Vedanānupassanā, ‘Citte Cittānupassanā,’ and ‘Dhamme Dhammānupassanā.’ All four sections are on the ‘purāna kamma‘ stage of the ‘pañcupādānakkhandha kāya.’
The result of that effort is to overcome the ‘Kāye Kāya‘ stage and enter the Satipaṭṭhāna Bhūmi free of kāma saññā, i.e., Samatha state, where one can engage in Vipassanā to attain higher magga phala.
Thus, now the blueprint in the Ānāpānasati Sutta should be clear. Before cultivating Satipaṭṭhāna, one MUST attain the Sotāpanna stage.

The Third Stage of Ānāpānasati

14. With the Sotāpanna stage of Nibbāna, one attains (the initial stage of) Sammā Diṭṭhi. With that, a Sotāpanna has a certain level of sati that is permanent. With that sati, a Sotāpanna is incapable of engaging in ‘apāyagāmi deeds.’ That is why a Sotāpanna is free of rebirths in the apāyās.

However, a Sotāpanna must cultivate Satipaṭṭhāna to enter the Satipaṭṭhāna Bhūmi at will to attain higher magga phala. That is where ‘Sammā Sati‘ (or Sati Subbojjhaṅga) is present. Cultivating that ability is the first step of the seven steps to Nibbāna (Satta Bojjhaṅga). In other words, one has Sati Subbojjhaṅga only while in the Satipaṭṭhāna Bhūmi.
Then, while in the Satipaṭṭhāna Bhūmi (i.e., with Sati Subbojjhaṅga), one can engage in Dhammavicaya Subbojjhaṅga or Vipassanā. That leads to the remaining steps in Satta Bojjhaṅga and to the higher magga phala.

Critical Clarifications

15. Some people refer to the following verse in the “Ānāpānassati Sutta (MN 118)” as evidence that ‘assāsapassāsa‘ means ‘breathing in and out’: “Kāyesu kāyaññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsā.”

In fact, the English translation in the link is: “For I say that the in-breaths and out-breaths are an aspect of the body.”
Thus, they seem to translate Kāyesu kāyaññatarāhaṁ or ‘another body associated with the physical body‘ and that ‘other body‘ as ‘breathing in and out.’
However, the correct explanation is that Kāyesu kāyaññatarāhaṁ refers to the ‘purāna kamma‘ (initial kamma generation) stage, which is the initial part of the ‘pañcupādānakkhandha kāya.’ In particular, at the last stages of Satipaṭṭhāna (just before one enters the Satipaṭṭhāna Bhūmi), it specifically refers to the initial part of ‘purāna kamma‘ stage, i.e., ajjhatta and bahiddha kāya (‘Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati’; see #8 of “Kāye Kāyānupassanā – Details in Satipaṭṭhāna“).
The correct translation of the verse “Kāyesu kāyaññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsā” is: “Bhikkhus, I say that one must learn about (assāsa) the ‘other kāya within the ‘pañcupādānakkhandha kāya’ and also must comprehend it fully (passāsa).”
Also, note that assāsa/passāsa is the same as jānato/passato; see “Jānato Passato” and Ājāniya – Critical Words to Remember.”
In the same way, ‘assa sati‘ and ‘passa sati‘ mean to ‘learn how to establish sati‘ and ‘comprehend that well.’ See, “Assāsa Passāsa – What Do They Mean?“

16. That becomes even clearer by looking at the following verse @marker 25.6 in the “Ānāpānassati Sutta (MN 118)“: “Vedanāsu vedanāññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ.”

That verse is translated in the above link as “For I say that careful application of mind to the in-breaths and out-breaths is an aspect of feelings.” I am not even sure what that means.
When one engages in Satipaṭṭhāna, one is examining all four parts: Kāye Kāyānupassanā, ‘Vedanāsu Vedanānupassanā, ‘Citte Cittānupassanā,’ and ‘Dhamme Dhammānupassanā.’ One examines the vedanā, citta, and dhamma (Paṭicca Samuppāda dhamma) associated with the ‘kāye kāya‘ or the ‘purāna kamma‘ stage.
So, that verse says: “Bhikkhus, I say that one must comprehend how the ‘mind-made vedanā‘ arises at a weak stage and could become strong even in the ‘purāna kamma‘ stage. The part ‘sādhukaṁ manasikāraṁ‘ means ‘pay good attention to that aspect of vedanā.’
I explained that aspect in the post “Kāma Assāda and Pain Are Mostly Mind-Made.”

17. Finally, some people raise the following question: In the Icchānaṅgala Sutta (SN 54.11), the Buddha explicitly states he spent his three-month rains retreat dwelling in Ānāpānasati. Why would the fully awakened Buddha spend three months “subduing the five hindrances” (pañca nīvaraṇa) when he had already permanently eradicated them at the root?

That confusion arises because they do not understand the difference between vijānāti and pajānāti. The Buddha was not cultivating Ānāpānasati. He spent the time in ‘sukha viharana‘ (free of the kāma saññā) in Ānāpānasati samādhi, which is the same as being in the Satipaṭṭhāna Bhūmi.
I have explained that sutta in the post, “Ānāpānasati Not About Breath – Icchānaṅgala Sutta.”

Summary

18. Together with the previous post (“Ānāpāna – Adopting Buddha’s Worldview and Discarding ‘Mundane Views’“), I have completed the overview of the Ānāpānasati Sutta with this post. These two posts provide a broad overview of both the Ānāpānasati Sutta (MN 118) and the Mahāsatipaṭṭhāna Sutta (DN 22).

I will start a new series of posts to explain the first stage of Ānāpānasati, i.e., how to attain the Sotapanna stage by comprehending the Buddha’s worldview (āna) and discarding mundane views (āpāna).
These two posts on Ānāpānasati are in the “Sutta Interpretations” section. Recent posts building up to them are in the “Buddha Dhamma” section and in other sections over the past three years: “New / Revised Posts.”