ĀNĀPĀNASATI
   

These are suttas in SN 54 (Ānāpāna Saṃyutta), with relevant parallels in the Agamas (SA).
Comments are about convergences or divergences in these parallels.
SN 54.13 (idem as MN 118) is the major sutta of the Ānāpāna Saṃyutta, and should be referred to, all along. 

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SN SA Comments
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SN 54.1..

(SA 803)..

There is quite a long introduction in SA 803, dealing with the benefits of Ānāpānasati; And also a longer intro, on how the bhikkhu should prepare himself. This does not appear in the SN. The commonalities between SN & SA are: sitting straight, and mindfulness in front.
Then the practice goes on.
Note: Here, I am not relying on the Chinese translation - but strictly on the fact that things occur both in SN & SA. For instance, I will not argue on how, in the SN, one trains to be aware of the whole body - while in the SA, one is just aware of the fact. (I will always favor the Pali over the Chinese text); and rely only on the fact that both texts do speak about breathing in relation to the whole body.
SN & SA go along, until they reach the point where SN deals with training to breathe sensitive to, and calming mental fabrication (cittasaṇkhāra) - while in SA, it is about being aware and calming the feeling.
Then SN & SA resume in unisson; [satisfying, directing & liberating (abhippamodaya, samādaha, vimocaya), the mind], until the end.

 

 

 

SN 54.6

(SA 805)

No divergence between SN & SA.
A monk says that he has abandoned sensual desire for past sensual pleasures, has gotten rid of sensual desire for future sensual pleasures, and has thoroughly dispelled perceptions of aversion towards things internally and externally. And just mindful he breathes in, and breathes out.
Buddha says that this is indeed ānāpānāsati; but that the bhikkhu should also train as in SN 54.1.

 

 

 

SN 54.7

(SA 806)

No divergence between SN & SA.
It is when the concentration by mindfulness of breathing (ānāpānasatisamādhi) has been developed and cultivated that no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind, says the Buddha.
(Note: Again, I do not focus on how ānāpānasatisamādhi is translated in Chinese - the mere fact that there is a "dedicated attention" suffices.)

 

 

 

SN 54.8

(SA 814)

Here, the commonalities are that, when practising ānāpānasati, the body & the eyes are not tired.
Also, the bhikkhu can enter the jhanas, if he wishes.

 

 

 

SN 54.11

(SA 807)

Both SN & SA are mentioning that the Buddha was dwelling mostly in ānāpānasati (the four satipaṭṭhānā,) during the rain season.
There is no mention in SA, of destruction of the taints, (when practicing ānāpānasati).

 

 

 

SN 54.13

(SA 810)

The major sutta. Quite identical with MN 118.
See here.

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Four Satipaṭṭhānā:
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SA 810 enjoins to “train” (= sikkhati) in relation to the two preliminary steps - while SN 54.13, it enjoins to discern (pajānāti).
Note that in Arv 12 (the Sanskrit version), the meditator discerns everything as they have come to be (yathā-bhūtaṁ prajānāti).

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The main difference in SA 810, is that the noble disciple observes his own body (feeling, mental activity and phenomena), AND those of others. And in SN 54.13, the noble disciple observes only his own body.
Otherwise the practice is the same.

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Also, there is a commonality between SN & SA when it comes to: "
On that occasion the bhikkhu dwells contemplating the body in the body (feeling in feeling, etc) - SA mentions it as: "the object that he follows is the body (feeling, etc)".

However there are no commonality when it comes to the following, (found in SN only):

"... 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, Ananda, that is, breathing in and breathing out.
Or:
"... ardent, clearly comprehending, ...
For what reason?
I call this a certain kind of feeling (vedanāññatarāhaṃ), Ananda, that is, a mind-made (manasikāraṃ) breathing in and breathing out.
Or:
"... ardent, clearly comprehending, ...
For what reason?
I say, Ananda that there is no development of concentration by mindfulness of breathing for one whose sati is not called up, and who lacks discernment.

These do not appear in SA 810 – See SA 815 (MN 118 below) for divergences.

Note that SA 810 must be somewhat coupled with SA 803 (SN 54.1), to make a thorough SN 54.13.

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Seven Sambojjhaṅge
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SA is much briefer than SN.

Mindfulness must (in SA), (just like in SN), be always standing up (be ready). No added stuff (as in SN).
Then, in SA, this proper mindfulness, fully realized, is the means that leads to the success in the factor of enlightenment of the investigation of phenomena.
So on and so forth.
(The factor of enlightenment of the investigation of phenomena, fully realized, is the means that leads to the success in the factor of energy. Etc.)
No added stuff (as in SN).
Both SN & SA agree on the need to fulfil completely the enlightenment factor, before proceeding to the next.

The enlightenment factor of Serenity (passaddhi) brings serenity of body and pleasure of mind - while in SA both body and mind have pleasure.

In SA, when the enlightenment factor of concentration (samādhi) is fulfiled, craving is cut of; which leads to equanimity - while in SN, there is just equanimity.

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Vijjāvimutti
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In SN, the noble disciple develops the enlightenment factors, which are based upon seclusion, dispassion, and cessation, maturing in relinquishment.
In SA, upon dispassion, no more craving, cessation, and going in the direction of equanimity.

 

 

 

MA 118

(SA 815)

Both MN & SA have 16 steps.

Below are the divergences:

A. Four Satipaṭṭhānā

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Third step (of the first tetrad): Sabbakāyapaṭisaṃvedī.
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MN 118 speaks of experiencing the “whole body”, whereas SA 815 speaks of experiencing “all bodily formations".
Note that this does not really entail a divergence.

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Fifth to Eighth steps (second tetrad).
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MN 118 >> “I call this a certain kind of feeling (vedanāññatarāhaṃ), Ananda, that is, a mind-made (manasikāraṃ) breathing in and breathing out.”

SA 815 >> [in regard to] feelings he contemplates feelings with mindfulness established on what is also a certain kind of feeling”.

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Ninth to twelth steps (third tetrad).
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MN 118 >> I say, Ananda that there is no development of concentration by mindfulness of breathing for one whose sati is not called up, and who lacks discernment (nāhaṃ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanṃ vadāmi).

SA 815 >> “at that time [in regard to] the mind he contemplates the mind with mindfulness established on what is a certain [state of] mind”.

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Thirteenth to sixteenth steps (fourth tetrad).
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MN 118 >> contemplation of impermanence - fading away - cessation - relinquishment.

SA 815 >> contemplation of impermanence - eradication - fading away – cessation.

Arv 12 >> Contemplation of impermanence - dispassion - cessation - letting go.
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MN 118 >> He who sees clearly with discernment the abandoning of greed & distress (covetouness & displeasure, [as in attraction & repulsion],) is one who oversees (thoroughly) with equanimity. (So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā disvā sādhukaṃ ajjhupekkhitā hoti.)

SA 815 >> “at that time [in regard to] dharmas he contemplates dharmas with mindfulness established on a certain kind of dharma; that is indeed [how] he gives attention in accordance with dharmas”.

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B. Seven Sambojjhaṅge

Samādhi sambojjhaṅga (last one):

MN 118 >> With a well concentrated mind, there is equanimity. (So tathā samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.)

SN 815 >> Due to having overcome desires and discontent the mind at this stage reaches balance and equanimity.

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