The goal of Ānāpānasati (or Satipaṭṭhāna) is to reach Sammā Sati (free of pañca nīvaraṇa or five hindrances), where one can engage in Vipassanā (with ānāpānasati samādhi), and that samādhi is experienced in the Satipaṭṭhāna Bhūmi.
October 25, 2025
Introduction – What Is Sati?
1. Per the Buddha’s teachings, one is with ‘sati‘ when one has Sammā Sati. Here, ‘sammā’ means ‘san’ + ‘mā’ or ‘removing defilements.’ See “What is “San”? Meaning of Sansāra (or Saṃsāra).”
- Someone born human will ALWAYS be with ‘kāma saññā’ unless the mind is deliberately moved to the Satipaṭṭhāna Bhūmi that is free of the ‘kāma saññā.’ The presence of ‘kāma saññā‘ makes the mind covered by pañca nīvaraṇa unless one has eliminated the kāma rāga saṁyojana. See “Pañca Nīvaraṇa and Sensual Pleasures (Kāma Rāga).”
- It is much easier to comprehend Buddha’s teachings and to ‘remove defilements from a mind’ when the mind is free of the ‘kāma saññā,’ i.e., when the mind is in Satipaṭṭhāna Bhūmi. Furthermore, a mind becomes free of any stress, as the Buddha explained in the “Icchānaṅgala Sutta (SN 54.11)” which we discuss below,
- Thus, it is when the mind is in the Satipaṭṭhāna Bhūmi that one has Sammā Sati, where the mind can easily focus on dhamma concepts and cultivate wisdom. See “Satipaṭṭhāna Bhūmi – Free of Loka Saññā.”
- As we will see below, when one abides with fully-cultivated Ānāpānasati, one’s mind is in the Satipaṭṭhāna Bhūmi.
True ‘Mindfulness’ Is in the Satipaṭṭhāna Bhūmi
2. A Sotapanna‘s mind enters the Satipaṭṭhāna Bhūmi for the first time when attaining the Sotapanna stage of Nibbāna.
- Subsequently, they can re-enter the Satipaṭṭhāna Bhūmi by cultivating Satipaṭṭhāna, and, specifically, ‘kāye kāyānupassanā‘ through ‘dhammesu dhammānupassanā.” See “Sati Sutta (SN 47.44).” There are a few more suttās with the same title and stating the same verses.
- At marker 1.8, the Buddha states, “Evaṁ kho, bhikkhave, bhikkhu sato hoti” OR “That’s how a bhikkhu is being mindful.” Here, sati is more than just being ‘mindful’ in the conventional sense; it is Sammā Sati!
- We have not yet discussed ‘kāye kāyānupassanā‘ through ‘dhammesu dhammānupassanā.” However, for one to understand them, one must first understand the ‘purāna kamma‘ and ‘nava kamma‘ stages in pañcupādānakkhandha (see “Purāna and Nava Kamma – Sequence of Kamma Generation“) and how a mind becomes free of ‘kāma saññā‘ (see “Avijjā is Triggered by Kāma Saññā in Kāma Loka” and “Satipaṭṭhāna Bhūmi – Free of Loka Saññā“).
Various Levels of Sammā Sati
3. As I have explained, Sammā Sati can be experienced by any Noble Person at or above the Sotapanna stage. See “Sammā Samādhi – How to Define It?“
- After cultivating Satipaṭṭhāna, they can enter the Satipaṭṭhāna Bhūmi at will.
- The connection between Ānāpānasati and Satipaṭṭhāna is discussed in “Ānāpānasati – Connection to Satipaṭṭhāna.”
- Satipaṭṭhāna is a detailed version of Ānāpānasati. The “Paṭhamaānanda Sutta (SN 54.13)” explains that cultivation of Ānāpānassati samādhi leads to the fulfillment of Satipaṭṭhāna, which in turn leads to the fulfillment of Satta Bojjhaṅga and vijjā vimutti (Arahanthood). Several subsequent suttās in the same series state the same. (It is not even funny to note that the Sutta Central translation says, ‘mindfulness of breathing’ will lead to Arahanthood!)
- The Buddha periodically spent time in Ānāpāna Sati samādhi for pleasant abiding in this life. Let us discuss that now.
Icchānaṅgala Sutta on Stress-Free Mind
4. “Icchānaṅgala Sutta (SN 54.11)” is a short sutta. I will translate the entire sutta to avoid any ambiguity.
- This sutta points to the fact that Ānāpāna Sati samādhi (where the mind becomes free of the built-in viparita/distorted saññā) is experienced in the Satipaṭṭhāna Bhūmi.
- One can also compare with the Sutta Central translation provided in the above link to realize how distorted Buddha’s teachings have become over the years. For example, @marker 2.5, the verse “Idhāhaṁ, bhikkhave, sato assasāmi, sato passasāmi” is translated as “In this regard: mindful, I breathe in. Mindful, I breathe out.” Why would a Buddha need to mindfully breathe ???
Buddha Spending a Rainy Season (Vassāvāsa) in Seclusion
5. “Ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi: “icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
“Evaṃ, bhante” ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.”
Translated: “On one occasion, the Blessed One was staying in Icchānaṅgala in the Icchānaṅgala forest grove. He addressed the bhikkhus: “Bhikkhus, I wish to go into seclusion for three months. I am not to be approached by anyone except for the one who brings alms food.”
“As you say, Bhante,” the bhikkhus responded to him. And no one approached the Blessed One except the one who brought alms food.
6. “Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi: “sace kho, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ: ‘katamenāvuso, vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ vihāsī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha: ‘ānāpānassati samādhinā kho, āvuso, bhagavā vassāvāsaṃ bahulaṃ vihāsī’ti.
Translated: “Then the Blessed One, having emerged from seclusion after the passing of three months, addressed the bhikkhus: ‘Bhikkhus, if adherents of other sects ask you, ‘How did Buddha Gotama spend the rains residence?’ You should answer them in this way: ‘It was with ānāpānasati samādhi that the Blessed One dwelled.’
Buddha Spending Vassāvāsa in Ānāpānasati Samādhi
7. “Idhāhaṃ, bhikkhave, sato assasāmi, sato passasāmi. Dīghaṃ assasanto ‘dīghaṃ assasāmī’ti pajānāmi, dīghaṃ passasanto ‘dīghaṃ passasāmī’ti pajānāmi; rassaṃ assasanto ‘rassaṃ assasāmī’ti pajānāmi, rassaṃ passasanto ‘rassaṃ passasāmī’ti pajānāmi; ‘sabbakāyappaṭisaṃvedī assasissāmī’ti pajānāmi… pe … ‘paṭinissaggānupassī assasissāmī’ti pajānāmi, ‘paṭinissaggānupassī passasissāmī’ti pajānāmi.“
The above verse (phrase) is the stock phrase describing Ānāpānasati in the “Ānāpānasati Sutta (MN 118)” EXCEPT for a critical difference. Let us look at the corresponding description in the Ānāpānasati Sutta (MN 118):
“So satova assasati satova passasati. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati … pe …paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.”
8. I highlighted the words that are different in the two cases. Those in blue denote Buddha’s Ānāpānasati described in the Icchānaṅgala Sutta (SN 54.11). They are replaced by the ones in red in the procedure followed by a bhikkhu in the Ānāpānasati Sutta (MN 118).
- Also, … pe … indicates skipping the intervening part to keep the text short. The skipped sections include kāyānupassanā, vedanānupassanā, cittānupassanā, and the end of dhammānupassanā. That skipped section is a couple of pages long. The switch from pajānāmi to sikkhati applies in all sections.
9. Other than the first-person usage for the Buddha (e.g., sato assasāmi) and the third-person for a bhikkhu (e.g., satova passasati), the main difference is in pajānāmi replacing sikkhati in kāyānupassanā through dhammānupassanā in the Ānāpānasati Sutta (MN 118).
- The skipped sections include the four sections of kāyānupassanā, vedanānupassanā, cittānupassanā, and to the end of dhammānupassanā. In kāyānupassanā, the verse “sabbakāya paṭisaṁvedī assasissāmī’ti sikkhati” for a bhikkhu is replaced by “sabbakāya paṭisaṃvedī assasissāmī’ti pajānāmi” for the Buddha. Lastly, in dhammānupassanā, “paṭinissaggānupassī assasissāmī’ti sikkhati” for a bhikkhu is replaced by the verse “paṭinissaggānupassī assasissāmī’ti pajānāmi” for the Buddha.
- There, pajānāmi means “I know,” and “sikkhati” means “(a bhikkhu) will train thus.” In the Icchānaṅgala Sutta (SN 54.11), the Buddha recalls/reenacts the process for a “pleasant abiding,” as stated in #12 below, whereas a sekha bhikkhu would train that way, as indicated in #11.
- Of course, the switch applies to all corresponding verses for vedanānupassanā and cittānupassanā, as noted in #8.
- That distinction will become more apparent in #11 and #12 below.
Ānāpānasati Samādhi = Ariya Vihāra, Brahma Vihāra, Tathāgata Vihāra
10. “Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya: ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. Ānāpānassatisamādhiṃ sammā vadamāno vadeyya: ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi.”
Translated: “One can call that pleasant abiding of the Buddha a Noble dwelling, a Brahmā dwelling, a Tathāgata dwelling. The Ānāpānasati samādhi can be rightly called a Noble dwelling, ‘Brahmā dwelling,’ or ‘a Tathāgata dwelling.’
A Trainee (Sekhā) Makes Progress With Ānāpānasati
11. “Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesaṃ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṃ khayāya saṃvattati.”
Translated: “For those bhikkhus who are still trainees (sekhā) who have yet to attain the Arahanthship, cultivation of Ānāpānasati samādhi leads to the ending of the āsavā (i.e., attaining Arahanthood).”
A Buddha (or Arahant) Lives With Ānāpānasati for a Pleasant State of Mind
12. “Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato diṭṭhadhamma sukha vihārāya ceva saṃvattati satisampajaññāya ca.”
Translated: “For those bhikkhus who are Arahants, who have irradicated defilements and have completed the Noble Path, Ānāpānasati samādhi leads to a pleasant abiding in this life together with mindfulness & alertness.”
- Even a Buddha or an Arahant (born with a human body) will experience kāma saññā in daily life. Living with the kāma saññā is stressful to the mind, even for the Buddha, who has eliminated all defilements.
Thus the Synonyms: Ariya Vihāra, Brahma Vihāra, Tathāgata Vihāra
13. “Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya: ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. Ānāpānassatisamādhiṃ sammā vadamāno vadeyya: ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipī”ti.”
Translated: Therefore, “Ānāpānasati samādhi can be correctly called: ‘Noble dwelling,’ ‘Brahmā dwelling,’ ‘Tathāgata dwelling.’
- Note: Brahma and Tathāgata can be (and have been) used for an Arahant and a Buddha, even though that is not standard usage. Brahma here does not mean one in a Brahma realm.
That is the end of the Icchānaṅgala Sutta (SN 54.11).
Why Would the Buddha Engage in Ānāpānasati?
14. If the Buddha (or an Arahant) has already discarded the opposites of the Noble Path Factors, why do they need to engage in Ānāpānasati?
- Because that provides relief to the mind. To understand that, we must understand that ‘Ānāpāna Sati samādhi‘ (to be without kāma saññā) is the end result of the successful cultivation of Ānāpānasati.
- The end result is to overcome the kāma saññā (which is always present in a puthujjana or even an Arahant in daily life) and to get the mind to transition to the Satipaṭṭhāna Bhūmi, which is free of the distorted saññā. While a Sekha (a Noble Person below the Arahant stage) gets into the Satipaṭṭhāna Bhūmi to engage in Vipassanā (specifically to cultivate Satta Bojjhaṅga), an Arahant frequently accesses it to release the mind from the distorted saññā for pleasant abiding in this life (diṭṭhadhamma sukha vihārāya). The latter is why the Buddha preferred to spend time in the Satipaṭṭhāna Bhūmi with Ānāpāna Sati samādhi.
- The process of getting there is called ‘cultivating Ānāpānasati.’ It is essentially the same as ‘cultivating Satipaṭṭhāna,’ but the latter provides more details. See “Ānāpānasati – Connection to Satipaṭṭhāna.”
Ānāpānasati and Satipaṭṭhāna Bhūmi
15. The goal of cultivating Satipaṭṭhāna is to free the mind from the built-in distorted saññā to enter the Satipaṭṭhāna Bhūmi, which is free of the distorted saññā. See “Satipaṭṭhāna Bhūmi – Free of Loka Saññā.”
- Since the mind is free of the distorted saññā, avijjā cannot be triggered while in the Satipaṭṭhāna Bhūmi. That means Paṭicca Samuppāda cannot be initiated, and pañcupādānakkhandha is not active. See “What Does “Paccayā” Mean in Paṭicca Samuppāda?.”
- Thus, even though one may have up to seven of the saṁyojana unbroken (the first three must be broken to enter the Satipaṭṭhāna Bhūmi), a mind will be temporarily free of any defilements while in the Satipaṭṭhāna Bhūmi.
- It is critical to understand the above points. The temporary absence of avijjā in the mind allows one to cultivate Satta Bojjhaṅga and attain the remaining magga phala. See “What Does “Paccayā” Mean in Paṭicca Samuppāda?.”
16. As we have discussed, even Arahants and the Buddha experience the distorted saññā (which is kāma saññā for those born human) while living daily life.
Even Arahants have “agitation of the mind” (NOT defilements) due to kamma vipāka. They also have bodily dukkha/sukha vedanā due to kamma vipāka, as everyone else.
- Several suttās state that contemplation of Tilakkhana is advised for all, including Arahants. See “16 results for diṭṭhadhammasukhavihārāya.”
- Contemplation of Tilakkhana is the way for Arahants to enter the Satipaṭṭhāna Bhūmi or Ānāpānasati samādhi.
Kaṅkheyya Sutta Is Similar to Icchānaṅgala Sutta
17. “Kaṅkheyya Sutta (SN 54.12)” is similar to the Icchānaṅgala Sutta. The use of the term “sekho vihāro” there indicates the abiding of a trainee bhikkhu (sekha) engaging in Ānāpānasati in the beginning verse of that sutta.
“Ekaṃ samayaṃ āyasmā lomasakaṃbhiyo sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yenāyasmā lomasakaṃbhiyo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ lomasakaṃbhiyaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko āyasmantaṃ lomasakaṃbhiyaṃ etadavoca: “so eva nu kho, bhante, sekho vihāro so tathāgata vihāro, udāhu aññova sekho vihāro añño tathāgatavihāro”ti?“
Translated: “At one time, Venerable Lomasavaṅgīsa was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to Venerable Lomasavaṅgīsa, bowed, sat down to one side, and said to him, “Bhante, is the meditation/abiding of a trainee (sekho vihāro) just the same as the meditation/abiding of an Arahant (tathāgata vihāro)? Or is the meditation/abiding of a trainee different from the meditation/abiding of an Arahant?”
18. “Na kho, āvuso mahānāma, sveva sekho vihāro, so tathāgatavihāro. Añño kho, āvuso mahānāma, sekho vihāro, añño tathāgatavihāro. Ye te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te pañca nīvaraṇe pahāya viharanti. Katame pañca? Kāmacchandanīvaraṇaṃ pahāya viharanti, byāpādanīvaraṇaṃ … pe … thinamiddhanīvaraṇaṃ … uddhaccakukkuccanīvaraṇaṃ … vicikicchānīvaraṇaṃ pahāya viharanti.
Yepi te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te ime pañca nīvaraṇe pahāya viharanti.”
Translated: “Mahānāma, the meditation of a trainee and an Arahant are not the same; they are different. Those bhikkhūs who are trainees haven’t attained Nibbāna; they strive to attain Nibbāna. They meditate, seeking to give up the five hindrances (pañca nīvaraṇa). What five? Kāmacchanda, byāpāda, thinamiddha, uddhaccakukkucca, vicikicchā.”
- Another point is that sekha vihāra does not mean a meditation session. Instead, that is how a trainee bhikkhu LIVES.
Cultivation of Ānāpānasati Fulfills Satipaṭṭhāna, Satta Bojjhaṅga
19. The rest of the suttās in that series, “Paṭhamaānanda Sutta (SN 54.13)” (briefly discussed in #3 above) through “Āsavakkhaya Sutta (SN 54. 20),” describe how the cultivation of Ānāpānasati will lead to the fulfillment of all requirements to get to Nibbāna or Arahanthood.
- It is incredible to see that those who have (mechanically) translated all those suttās did not realize the obvious, clear statements in the suttās. Please read the English translations in the above links. But it is not just this translator. All English translators have translated without grasping the meanings. Were they not paying attention?
- All of them insist that Ānāpānasati means “breath meditation.” Amazing!