Table of Contents

  • The Buddha’s commentary on 16-APS
    • (STED 16-APS)
      • (1. kāyā-(a)nupassī)
      • (2. vedanā-(a)nupassī )
      • (3. cittā-(a)nupassī)
      • (4. dhammā-(a)nupassī)
  • Commentary on preliminary steps [0.1] to [0.6]
  • Commentary on first tetrad steps [1] to [4]
    • step 3: entire physical body
      • sit up with your spine straight
      • 16 APS step one and two
      • SN 54.7 body (kāya) and mind shaking, stopped with 16 APS
      • SN 54.10, MN 118, a breath body of air element is also part of the physical body
      • MN 10 satipatthana sutta, every kaya exercise is anatomical body
      • MN 119 kāyagatā: mindfulness immersed in physical body
      • MA parallel to MN 10
      • MN 62: 4 elements contain physical body
    • step 4: pacifying bodily processes
      • SN 41.6, MN 44.15 why is breath a bodily-fabrication?
      • AN 4.38, AN 10.20, DN 33.13, DN 34.11 step 4 of 16 APS can take you to 4th jhāna
      • AN 9.31, SN 36.11, SN 36:15-18 breathing stops in 4th jhāna
  • Commentary on second tetrad steps [5] to [8]
    • step 8: calming mental fabrication
      • SN 41.6, MN 44.15 why is it called mental fabrication?
  • Commentary on third tetrad steps [9] to [12]
  • Commentary on fourth tetrad [13] to [16]
    • AN 7.61 leading to arahantship

The Buddha’s commentary on 16-APS

Here we dig through EBT passages from all suttas that reference the 16 APS, to gather what would essentially be the Buddha’s own commentary on the 16 steps.

(STED 16-APS)

Idha, bhikkhave, bhikkhu
 Here, monks, a monk
[0.1] arañña-gato vā
 [0.1] (to the) wilderness-(he)-went, or
rukkha-mūla-gato vā
 (to the) tree-root-(he)-went, or
suññā-(a)gāra-gato vā
 (to the) empty-dwelling-(he)-went, **
[0.2] nisīdati
 [0.2] sits down
[0.3] pallaṅkaṃ ābhujitvā
 [0.3] (into)-cross-leg-posture (he)-bends,
[0.4] ujuṃ kāyaṃ paṇidhāya
 [0.4] straightened body (he)-aspires (to),
[0.5] pari-mukhaṃ satiṃ upaṭṭhapetvā.
 [0.5] Near-(the)-mouth, remembrance he-establishes.
[0.6] So sato-va assasati,
 [0.6] He, Always-a-rememberer, breathes in;
Sato-va passasati
 Always-a-rememberer, breathes out.

(1. kāyā-(a)nupassī)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
 (1) long ** breathing-in, 'long (I) am-breathing-in' (he) discerns;
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
 long ** breathing-out, 'long (I) am-breathing-out' (he) discerns;
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
 (2) short ** breathing-in, 'short (I) am-breathing-in' (he) discerns;
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
 short ** breathing-out, 'short (I) am-breathing-out' (he) discerns;
‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
 (3) '(the) entire-body: sensitive-to (it), (I) will-breathe-in.' (Thus he) trains.
‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
 (the) entire-body: sensitive-to (it), (I) will-breathe-out.' (Thus he) trains.
‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
 (4) 'pacifying bodily-fabrication, (I) will-breathe-in.' (Thus he) trains.
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
 pacifying bodily-fabrication, (I) will-breathe-out.' (Thus he) trains.

(2. vedanā-(a)nupassī )

‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
 (5) 'rapture: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
 rapture: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
 (6) 'pleasure: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
 pleasure: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
 (7) 'mental-fabrication: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
 mental-fabrication: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
 (8) 'pacifying mental-fabrication, (I) will-breathe-in.' (Thus he) trains.
‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
 pacifying mental-fabrication, (I) will-breathe-out.' (Thus he) trains.

(3. cittā-(a)nupassī)

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
 (9) '(the)-mind: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
 (the)-mind: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
 (10) 'abundantly-producing-mirth (in the)-mind, (I) will-breathe-in.' (Thus he) trains.
‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
 'abundantly-producing-mirth (in the)-mind, (I) will-breathe-out.' (Thus he) trains.
‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
 (11) 'undistract-ifying & lucid-ifying (the)-mind, (I) will-breathe-in.' (Thus he) trains.
‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
 undistract-ifying & lucid-ifying (the)-mind, (I) will-breathe-out.' (Thus he) trains.
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
 (12) 'liberating (the)-mind, (I) will-breathe-in.' (Thus he) trains.
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
 liberating (the)-mind, (I) will-breathe-out.' (Thus he) trains.

(4. dhammā-(a)nupassī)

‘a-niccā-(a)nupassī assasissāmī’ti sikkhati.
 (13) 'im-permanence: -contemplating (it, I) will-breathe-in.' (Thus he) trains.
‘A-niccā-(a)nupassī passasissāmī’ti sikkhati;
 im-permanence: -contemplating (it, I) will-breathe-out.' (Thus he) trains.
‘vi-rāgā-(a)nupassī assasissāmī’ti sikkhati,
 (14) 'dis-passion: -contemplating (it, I) will-breathe-in.' (Thus he) trains.
‘vi-rāgā-(a)nupassī passasissāmī’ti sikkhati;
 Dis-passion: -contemplating (it, I) will-breathe-out.' (Thus he) trains.
‘nirodhā-(a)nupassī assasissāmī’ti sikkhati,
 (15) 'cessation: -contemplating (it, I) will-breathe-in.' (Thus he) trains.
‘nirodhā-(a)nupassī passasissāmī’ti sikkhati;
 cessation: -contemplating (it, I) will-breathe-out.' (Thus he) trains.
‘paṭinissaggā-(a)nupassī assasissāmī’ti sikkhati,
 (16) 'relinquishment: -contemplating (it, I) will-breathe-in.' (Thus he) trains.
‘paṭinissaggā-(a)nupassī passasissāmī’ti sikkhati.
 relinquishment: -contemplating (it, I) will-breathe-out.' (Thus he) trains.

Commentary on preliminary steps [0.1] to [0.6]

Idha, bhikkhave, bhikkhu
 Here, monks, a monk
[0.1] arañña-gato vā
 [0.1] (to the) wilderness-(he)-went, or
rukkha-mūla-gato vā
 (to the) tree-root-(he)-went, or
suññā-(a)gāra-gato vā
 (to the) empty-dwelling-(he)-went, **
[0.2] nisīdati
 [0.2] sits down
[0.3] pallaṅkaṃ ābhujitvā
 [0.3] (into)-cross-leg-posture (he)-bends,
[0.4] ujuṃ kāyaṃ paṇidhāya
 [0.4] straightened body (he)-aspires (to),
[0.5] pari-mukhaṃ satiṃ upaṭṭhapetvā.
 [0.5] Near-(the)-mouth, remembrance he-establishes.
[0.6] So sato-va assasati,
 [0.6] He, Always-a-rememberer, breathes in;
Sato-va passasati
 Always-a-rememberer, breathes out.

Commentary on first tetrad steps [1] to [4]

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
 (1) long ** breathing-in, 'long (I) am-breathing-in' (he) discerns;
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
 long ** breathing-out, 'long (I) am-breathing-out' (he) discerns;
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
 (2) short ** breathing-in, 'short (I) am-breathing-in' (he) discerns;
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
 short ** breathing-out, 'short (I) am-breathing-out' (he) discerns;
‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
 (3) '(the) entire-body: sensitive-to (it), (I) will-breathe-in.' (Thus he) trains.
‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
 (the) entire-body: sensitive-to (it), (I) will-breathe-out.' (Thus he) trains.
‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
 (4) 'pacifying bodily-fabrication, (I) will-breathe-in.' (Thus he) trains.
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
 pacifying bodily-fabrication, (I) will-breathe-out.' (Thus he) trains.

step 3: entire physical body

sit up with your spine straight

The first reference to “kāya” in 16 APS is in the prelude, step [0.4].
[0.2] nisīdati
 [0.2] sits down
[0.3] pallaṅkaṃ ābhujitvā
 [0.3] (into)-cross-leg-posture (he)-bends,
[0.4] ujuṃ kāyaṃ paṇidhāya
 [0.4] straightened body (he)-aspires (to),
Obviously it’s with the physical body that you straighten the spine, cross your legs, and sit. Between step [0.4] and step [3], no other reference to kāya is made, so we have every reason to believe step 3 is still referring to the same physical body you straightened.

16 APS step one and two

How would you be able to even know if you’re breathing, whether the breath was long or short, if you didn’t have some minimal tactile sensation of wind element hitting your nostrils, lungs, belly, etc?
Even if you confine your spatial area to a tiny spot under your nose, you can’t be aware of the breath without being aware of an anatomical body that feels tactile pressure of air hitting skin.

SN 54.7 body (kāya) and mind shaking, stopped with 16 APS

“yassa, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā, tassa so, bhikkhave, bhikkhu samādhissa nikāmalābhī akicchalābhī akasiralābhī.
 “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.
katamassa ca, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā?
 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?
(… STED 16 APS then inserted here… )
If you’ve seen meditators’ bodies shaking in sitting meditation before, it can be pretty violent. Regardless of how strong the shaking, clearly one must first be aware of the body, aware that the posture has changed, exert will to change position to re-straighten body, be aware of entire parts of the body to know what parts are tense and need relaxing (kāya-passadhi of passadhi-bojjhanga and step 4 of 16 APS passambhayam kāya-sankharam), etc.
The intent of the sutta is to show how 16 APS is helpful in calming down the body and mind. If, as Vism. Claims, body (kāya) is redefined as only the breath, or mental aggregates that exclude the body, how would this sutta be helpful at all? What use would the benefit of 16 APS be if it was all mind contemplation? Clearly physical body awareness must be involved for 16 APS to work as advertised.

SN 54.10, MN 118, a breath body of air element is also part of the physical body

(i. Contemplation of the body)
7“Whenever (..a monk is doing steps 1 to 4 of STED 16 APS...)
—on that occasion the bhikkhu dwells contemplating the body in the body, ardent, ... (STED kāya anupassana of 4sp) ... in regard to the world.
taṃ kissa hetu?
 For what reason?
kāya-(a)ññatar-āhaṃ, ānanda, etaṃ vadāmi yadidaṃ —
 I call this a certain kind of body, Ānanda, that is,
assāsa-passāsaṃ.
 breathing in and breathing out.
Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating the body in the body, ... (STED kāya anupassana of 4sp) ...
(ii. Contemplation of feelings)
“Whenever(..a monk is doing steps 5 to 8 of STED 16 APS...) —
on that occasion the bhikkhu dwells contemplating feelings in feelings,... (STED vedana anupassana of 4sp) ...
taṃ kissa hetu?
 For what reason?
vedan-āññatar-āhaṃ, ānanda, etaṃ vadāmi, yadidaṃ —
 I call this a certain kind of feeling, Ānanda, that is,
assāsa-passāsānaṃ sādhukaṃ manasikāraṃ.
 close attention to breathing in and breathing out.
Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating feelings in feelings, ... (STED vedana anupassana of 4sp) ...
(iii. Contemplation of mind)
9“Whenever(..a monk is doing steps 9 to 12 of STED 16 APS...) —
on that occasion the bhikkhu dwells contemplating mind in mind, ... (STED citta anupassana of 4sp) ...
taṃ kissa hetu?
 For what reason?
nāhaṃ, ānanda, muṭṭhas-satissa
 *****, Ānanda, (for one who has) forgetful-mindfulness
a-sampajānassa
 (and) un-clear-comprehension,
ānā-pānas-sati-samādhi-bhāvanaṃ
 {There is NO} inhalation-exhalation-mindfulness-concentration-development,
vadāmi.
 I say.
Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating mind in mind, ... (STED citta anupassana of 4sp) ...
(iv. Contemplation of phenomena)
10“Whenever(..a monk is doing steps 13 to 16 of STED 16 APS...) —
on that occasion the bhikkhu dwells contemplating phenomena in phenomena, ... (STED dhamma anupassana of 4sp) ...
so yaṃ taṃ hoti abhijjhā-domanassānaṃ pahānaṃ
 the abandoning of covetousness and displeasure,
taṃ paññāya disvā
 Having seen that with wisdom,
sādhukaṃ ajjh-upekkhitā hoti.
 he is one who looks on closely with equanimity.
Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating phenomena in phenomena, ... (STED dhamma anupassana of 4sp) ...
In SN 54, the Anapana Samyutta, prior to this sutta in the first 9 suttas, the 16 steps of 16 APS have not been associated with the 4 tetrads of 4sp (satipatthana, right mindfulness). So the first thing to understand about this context is that the Buddha is trying to explain how the breath is related to each of the 4 tetrads. One might question, how is the breath related to the anatomical body (kāya)? So the Buddha explains that the breath is also a type of body. One might question, how is vedana (feeling) a breath? And the Buddha explains the breath is a certain type of feeling. One might question how is the breath related to the tetrad of citta-anupassana, and so on. So in saying that the breath is one type of body, the context here is trying to justify how the breath ties in to 4sp (satipatthana) practice in general, how it ties in to kāya anupassana (body contemplation). He’s not trying to redefine the default definition of body understood as physical.
The second thing to notice is that the Buddha is saying the breath is a type of kāya (body), is ONE type of body, among the already established understanding of body as being composed of 4 elements. He is not overriding the definition of kāya here, he is not saying breath is the only type of body, and he certainly didn’t say in this context breath is the whole body and the anatomical body should be discarded from meditative awareness.
The third thing to notice, even if we want to practice 16 APS taking the breath to be the only part of the physical body that we’re contemplating, ignoring the remaining 3 of the 4 elements, this body of breath has shape, dimension, occupying the same physical space as our anatomical body.

MN 10 satipatthana sutta, every kaya exercise is anatomical body

Looking under kāya-anupasssana, all 6 meditation exercises there reference Kāya, including the first 4 steps of 16 APS, and every single one is the physical body.

MN 119 kāyagatā: mindfulness immersed in physical body

Like in MN 10, looking under kāya-anupasssana, all 6 meditation exercises there reference Kāya, including the first 4 steps of 16 APS, and every single one is the physical body. And now on top of that we add 4 jhānas and their respective similes, which make it absolutely clear every meditation under kāya anupassana is the physical body, not a “body of mental aggregates” that exclude the physical body.

MA parallel to MN 10

Contains all the same exercises from MN 119, includes additional material very similar to AN 6.29, and it is absolutely clear the body must be physical since every exercise its physical.
(analayo trans. From chinese)
“Again a monk contemplates the body as a body: a monk is mindful of breathing in and knows he is breathing in mindfully; he is mindful of breathing out and knows he is breathing out mindfully.
“Breathing in long, he knows he is breathing in long; breathing out long, he knows he is breathing out long. Breathing in short, he knows he is breathing in short; breathing out short, he knows he is breathing out short. He trains [in experiencing] the whole body when breathing in; he trains [in experiencing] the whole body when breathing out. He trains in calming bodily formations when breathing in; he trains in calming bodily formations when breathing out.5
“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.
(matches MN 10 very closely except for missing the lathe worker simile)

MN 62: 4 elements contain physical body

…
 …
atha kho āyasmā rāhulo
 Then *** Ven. Rāhula,
sāyanha-samayaṃ
 (in the) late-afternoon-time,
paṭisallānā vuṭṭhito
 (from his) seclusion (he) emerged,
yena bhagavā ten-upasaṅkami;
 **** (to) the-Blessed-One (he) approached;
upasaṅkamitvā bhagavantaṃ
 having-approached the-Blessed-One,
abhivādetvā ekam-antaṃ nisīdi.
 (he) bowed-down, (at) one-side (he) sat.
ekam-antaṃ nisinno kho āyasmā rāhulo
 (at) one side sitting *** Venerable Rāhula
bhagavantaṃ etad-avoca —
 {said-this} (to) The-Blessed-One -
“kathaṃ bhāvitā nu kho, bhante,
 "{Lord}, How (do I) develop ** ***, *****,
ānā-pānas-sati,
 in-breathing-(and)-out-breathing-mindfulness,
kathaṃ bahulīkatā
 how (do I) pursue (it),
mahap-phalā hoti mahā-nisaṃsā”ti?
 {to be} of-great-fruit ****, great-benefit?"

1. Earth-property

“yaṃ kiñci, rāhula,
 Any thing, ******,
ajjhattaṃ paccattaṃ
 internal, within oneself,
kakkhaḷaṃ kharigataṃ
 (that's) hard, solid,
upādinnaṃ,
 & sustained [by craving],
seyyathidaṃ —
 such-as :
kesā lomā nakhā dantā taco
 head hairs, body hairs, nails, teeth, skin,
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ
 flesh, tendons, bones, bone marrow, kidneys,
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ
 heart, liver, membranes, spleen, lungs,
antaṃ antaguṇaṃ udariyaṃ karīsaṃ,
 large intestines, small intestines, contents of the stomach, feces,
yaṃ vā pan-aññampi kiñci
 (or) whatever ** any-other thing
ajjhattaṃ paccattaṃ
 internal, within oneself,
kakkhaḷaṃ kharigataṃ
 that's hard, solid,
upādinnaṃ —
 (and) sustained:
ayaṃ vuccati, rāhula,
 This (is) called, ******,
ajjhattikā pathavī-dhātu
 (the) internal earth-property.

not-self exercise

yā ceva kho pana ajjhattikā pathavī-dhātu
 Now both the internal earth property
yā ca bāhirā pathavī-dhātu,
 & the external earth property
Pathavī-dhāturevesā. Taṃ
 are simply earth property.
‘n’etaṃ mama,
 'this (is) {not} mine,
n'eso-'ham-asmi,
 this I am {not},
na meso attā’ti
 this (is) {not} {my} self.’
evametaṃ yathā-bhūtaṃ
 Thus as-(it)-actually-is,
sammap-paññāya daṭṭhabbaṃ.”
 (with)-right-wisdom (one)-must-see-(it)."
evametaṃ yathā-bhūtaṃ
 Thus as-(it)-actually-is,
sammap-paññāya disvā
 (with) right-wisdom, (when one) has-seen (it).
pathavī-dhātuyā nibbindati,
 (towards the) earth-property (one) becomes-disenchanted,
pathavī-dhātuyā cittaṃ virājeti”.
 (regarding the) earth-property, (from the) mind it-fades-away.

2. Water-property

“katamā ca, rāhula, āpo-dhātu?
 "What **, ******, (is the) water-property?
āpo-dhātu siyā ajjhattikā,
 (the) water-property can-be internal,
siyā bāhirā.
 (it) can-be external.
katamā ca, rāhula, ajjhattikā āpo-dhātu?
 "What **, ******, (is the) internal water-property?
yaṃ ajjhattaṃ paccattaṃ
 Anything internal, belonging-to-oneself,
āpo āpogataṃ upādinnaṃ,
 that's water, watery, & sustained:
seyyathidaṃ —
 such-as-these:
pittaṃ semhaṃ pubbo lohitaṃ sedo medo
 bile, phlegm, pus, blood, sweat, fat,
assu vasā kheḷo siṅghāṇikā lasikā muttaṃ,
 tears, oil, saliva, mucus, oil-of-the-joints, urine,
yaṃ vā panaññampi
 or anything else
kiñci ajjhattaṃ paccattaṃ
 that's internal, within-oneself,
āpo āpogataṃ upādinnaṃ —
 that's water, watery, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā āpo-dhātu.
 This (is) called, ******, (the) internal water-property.

not-self exercise

yā ceva kho pana ajjhattikā āpo-dhātu
 Now both the internal water-property
yā ca bāhirā āpo-dhātu
 & the external water-property
Āpo-dhāturevesā. Taṃ
 are simply water-property.
‘n’etaṃ mama,
 'this (is) {not} mine,
n'eso-'ham-asmi,
 this I am {not},
na meso attā’ti
 this (is) {not} {my} self.’
evametaṃ yathā-bhūtaṃ
 Thus as-(it)-actually-is,
sammap-paññāya daṭṭhabbaṃ.”
 (with)-right-wisdom (one)-must-see-(it)."
evametaṃ yathā-bhūtaṃ
 Thus as-(it)-actually-is,
sammappaññāya disvā
 (with) right-wisdom, (when one) has-seen (it).
āpo-dhātuyā nibbindati,
 (towards the) water-property (one) becomes-disenchanted,
āpo-dhātuyā cittaṃ virājeti.
 (regarding the) water-property, (from the) mind it-fades-away.

3. Fire-property

“katamā ca, rāhula, tejo-dhātu?
 "{and} what, ******, (is the) fire-property?
tejo-dhātu siyā ajjhattikā,
 (The) fire-property may-be-either internal
siyā bāhirā.
 or external.
katamā ca, rāhula, ajjhattikā tejo-dhātu?
 What **, ****** (is the) internal fire-property?
yaṃ ajjhattaṃ paccattaṃ
 Anything internal, belonging to oneself,
tejo tejogataṃ upādinnaṃ,
 (that's) fire, fiery, & sustained:
seyyathidaṃ —
 such-as-these:
yena ca san-tappati
 that ** (by which) [the body is] warmed,
yena ca jīrīyati
 that ** (by which is) aged,
yena ca pariḍayhati
 that ** (by which is) consumed with fever;
yena ca asita-pīta-khāyita-sāyitaṃ
 that ** (by which is) eaten, drunk, chewed, & savored
sammā pariṇāmaṃ gacchati,
 (and) {goes} (through) proper digestion;
yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ
 {or} any ** particular thing internal, within-oneself,
tejo tejogataṃ upādinnaṃ —
 (that's) fire, fiery, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā tejo-dhātu.
 This is-called (The) internal fire-property.

not-self exercise

yā ceva kho pana ajjhattikā tejo-dhātu
 Now both (The) internal fire-property
yā ca bāhirā tejo-dhātu
 & (The) external fire-property
Tejo-dhāturevesā. Taṃ
 are simply fire-property.
‘n’etaṃ mama,
 'this (is) {not} mine,
n'eso-'ham-asmi,
 this I am {not},
na meso attā’ti
 this (is) {not} {my} self.’
evametaṃ yathā-bhūtaṃ
 Thus as-(it)-actually-is,
sammap-paññāya daṭṭhabbaṃ.”
 (with)-right-wisdom (one)-must-see-(it)."
evametaṃ yathā-bhūtaṃ
 Thus as-(it)-actually-is,
sammappaññāya disvā
 (with) right-wisdom, (when one) has-seen (it).
tejo-dhātuyā nibbindati,
 (towards the) fire-property (one) becomes-disenchanted,
tejo-dhātuyā cittaṃ virājeti.
 (regarding the) fire-property, (from the) mind it-fades-away.

4. Wind-property

“katamā ca, rāhula, vāyo-dhātu?
 "{And} what, ******, (is the) wind-property?
vāyo-dhātu siyā ajjhattikā,
 (the) wind-property may-be-either internal
siyā bāhirā.
 or external.
katamā ca, rāhula, ajjhattikā vāyo-dhātu?
 {And} what, ******, (is the) internal wind-property?
yaṃ ajjhattaṃ paccattaṃ
 Anything internal, belonging to oneself,
vāyo vāyogataṃ upādinnaṃ,
 that's wind, windy, & sustained:
seyyathidaṃ —
 such-as-these:
uddhaṅgamā vātā,
 up-going winds,
adhogamā vātā,
 down-going winds,
kucchisayā vātā,
 stomach winds,
koṭṭhāsayā vātā,
 intestinal winds,
aṅgam-aṅgā-(a)nusārino vātā,
 {winds that} {course through}-parts-[and more]-parts [of the body],
assāso passāso,
 in-breathing (and) out-breathing,
iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ
 or anything else internal, within oneself,
vāyo vāyogataṃ upādinnaṃ —
 that's wind, windy, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā vāyo-dhātu.
 This is called (the) internal wind-property.

not-self exercise

yā ceva kho pana ajjhattikā vāyo-dhātu
 Now both (the) internal wind-property
yā ca bāhirā vāyo-dhātu
 & (the) external wind-property
Vāyo-dhāturevesā. Taṃ
 are simply wind-property.
‘n’etaṃ mama,
 'this (is) {not} mine,
n'eso-'ham-asmi,
 this I am {not},
na meso attā’ti
 this (is) {not} {my} self.’
evametaṃ yathā-bhūtaṃ
 Thus as-(it)-actually-is,
sammap-paññāya daṭṭhabbaṃ.”
 (with)-right-wisdom (one)-must-see-(it)."
evametaṃ yathā-bhūtaṃ
 Thus as-(it)-actually-is,
sammappaññāya disvā
 (with) right-wisdom, (when one) has-seen (it).
vāyo-dhātuyā nibbindati,
 (towards the) wind-property (one) becomes-disenchanted,
vāyo-dhātuyā cittaṃ virājeti.
 (regarding the) wind-property, (from the) mind it-fades-away.

5. Space-property

“katamā ca, rāhula, ākāsa-dhātu?
 "{And} what, ******, (is the) space-property?
ākāsa-dhātu siyā ajjhattikā,
 (the) space-property may-be-either internal
siyā bāhirā.
 or external.
katamā ca, rāhula, ajjhattikā ākāsa-dhātu?
 What **, ******, (is the) internal space-property?
yaṃ ajjhattaṃ paccattaṃ
 Anything internal, belonging to oneself,
ākāsaṃ ākāsagataṃ upādinnaṃ,
 (that's) space, spatial, & sustained:
seyyathidaṃ —
 such-as-these:
kaṇṇa-c-chiddaṃ
 ear-*-holes,
nāsa-c-chiddaṃ
 nose-*-holes,
mukha-dvāraṃ,
 Mouth-door,
yena ca asita-pīta-khāyita-sāyitaṃ
 [the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
ajjhoharati,
 (gets) swallowed,
yattha ca asita-pīta-khāyita-sāyitaṃ
 [the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
santiṭṭhati,
 collects,
yena ca asita-pīta-khāyita-sāyitaṃ
 [the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
Adho-bhāgaṃ nikkhamati,
 , (in the) lower-region (is) excreted,
yaṃ vā panaññampi kiñci
 {or} any other thing
ajjhattaṃ paccattaṃ
 internal, within oneself,
ākāsaṃ ākāsa-gataṃ,
 that's space, spatial,
aghaṃ agha-gataṃ,
 sky, sky-type,
vivaraṃ vivara-gataṃ,
 an-opening, an-opening-type,
a-samphuṭṭhaṃ,
 un-touched,
maṃsa-lohitehi upādinnaṃ —
 flesh-blood, (&) sustained:
ayaṃ vuccati, rāhula, ajjhattikā ākāsa-dhātu.
 This is-called, ******, (the) internal space-property.
…
 …

step 4: pacifying bodily processes

SN 41.6, MN 44.15 why is breath a bodily-fabrication?

“kasmā pana, bhante,
 [citta:] “But, venerable sir,
assāsa-passāsā kāya-saṅkhāro,
 why are in-breathing and out-breathing the bodily formation?
...
 ...
“assāsa-passāsā kho, gahapati, kāyikā.
 “Householder, in-breathing and out-breathing are bodily,
ete dhammā kāyap-paṭibaddhā,
 these things are dependent upon the body;
tasmā assāsa-passāsā kāya-saṅkhāro.
 that is why in-breathing and out-breathing are the bodily formation.

AN 4.38, AN 10.20, DN 33.13, DN 34.11 step 4 of 16 APS can take you to 4th jhāna

♦ “kathañca, bhikkhave, bhikkhu
 “And how has a bhikkhu
passaddha-kāya-saṅkhāro hoti?
 tranquilized bodily activity?
idha, bhikkhave, bhikkhu
 Here,
sukhassa ca pahānā dukkhassa ca pahānā
 with the abandoning of pleasure and pain,
pubbeva somanassa-domanassānaṃ atthaṅgamā
 and with the previous passing away of joy and dejection,
a-dukkham-a-sukhaṃ
 neither painful nor pleasant,
upekkhā-sati-pārisuddhiṃ
 which has purification of mindfulness by equanimity.-
catutthaṃ jhānaṃ upasampajja viharati.
 a bhikkhu enters and dwells in the fourth jhāna,

AN 9.31, SN 36.11, SN 36:15-18 breathing stops in 4th jhāna

catutthaṃ jhānaṃ samāpannassa
 (in) fourth jhāna, (for) one-who-has-attained (it),
assāsa-passāsā niruddhā honti.
 in-breathing (and) out-breathing {have} ceased.

Commentary on second tetrad steps [5] to [8]

‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
 (5) 'rapture: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
 rapture: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
 (6) 'pleasure: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
 pleasure: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
 (7) 'mental-fabrication: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
 mental-fabrication: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
 (8) 'pacifying mental-fabrication, (I) will-breathe-in.' (Thus he) trains.
‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
 pacifying mental-fabrication, (I) will-breathe-out.' (Thus he) trains.

step 8: calming mental fabrication

SN 41.6, MN 44.15 why is it called mental fabrication?

kasmā saññā ca vedanā ca citta-saṅkhāro”ti?
 Why are perception and feeling the mental formation?”
...
 ..
saññā ca vedanā ca cetasikā.
 Perception and feeling are mental,
ete dhammā cittap-paṭi-baddhā,
 these things are dependent upon the mind;
tasmā saññā ca vedanā ca citta-saṅkhāro”ti.
 that is why perception and feeling are the mental formation.”

Commentary on third tetrad steps [9] to [12]

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
 (9) '(the)-mind: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
 (the)-mind: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
 (10) 'abundantly-producing-mirth (in the)-mind, (I) will-breathe-in.' (Thus he) trains.
‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
 'abundantly-producing-mirth (in the)-mind, (I) will-breathe-out.' (Thus he) trains.
‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
 (11) 'undistract-ifying & lucid-ifying (the)-mind, (I) will-breathe-in.' (Thus he) trains.
‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
 undistract-ifying & lucid-ifying (the)-mind, (I) will-breathe-out.' (Thus he) trains.
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
 (12) 'liberating (the)-mind, (I) will-breathe-in.' (Thus he) trains.
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
 liberating (the)-mind, (I) will-breathe-out.' (Thus he) trains.

Commentary on fourth tetrad [13] to [16]

‘a-niccā-(a)nupassī assasissāmī’ti sikkhati.
 (13) 'im-permanence: -contemplating (it, I) will-breathe-in.' (Thus he) trains.
‘A-niccā-(a)nupassī passasissāmī’ti sikkhati;
 im-permanence: -contemplating (it, I) will-breathe-out.' (Thus he) trains.
‘vi-rāgā-(a)nupassī assasissāmī’ti sikkhati,
 (14) 'dis-passion: -contemplating (it, I) will-breathe-in.' (Thus he) trains.
‘vi-rāgā-(a)nupassī passasissāmī’ti sikkhati;
 Dis-passion: -contemplating (it, I) will-breathe-out.' (Thus he) trains.
‘nirodhā-(a)nupassī assasissāmī’ti sikkhati,
 (15) 'cessation: -contemplating (it, I) will-breathe-in.' (Thus he) trains.
‘nirodhā-(a)nupassī passasissāmī’ti sikkhati;
 cessation: -contemplating (it, I) will-breathe-out.' (Thus he) trains.
‘paṭinissaggā-(a)nupassī assasissāmī’ti sikkhati,
 (16) 'relinquishment: -contemplating (it, I) will-breathe-in.' (Thus he) trains.
‘paṭinissaggā-(a)nupassī passasissāmī’ti sikkhati.
 relinquishment: -contemplating (it, I) will-breathe-out.' (Thus he) trains.

AN 7.61 leading to arahantship

so tāsu vedanāsu
 with regard to that feeling,
aniccānupassī viharati,
 he remains focused on inconstancy,
virāgānupassī viharati,
 focused on dispassion,
nirodhānupassī viharati,
 focused on cessation,
paṭinissaggānupassī viharati.
 focused on relinquishing
so tāsu vedanāsu
 with regard to that feeling.
aniccānupassī viharanto
 As he remains focused on inconstancy,
virāgānupassī viharanto
 focused on dispassion,
nirodhānupassī viharanto
 focused on cessation,
paṭinissaggānupassī viharanto
 focused on relinquishing
na kiñci loke upādiyati,
 he is unsustained by anything in the world.
anupādiyaṃ na paritassati,
 Unsustained, he is not agitated.
aparitassaṃ paccattaṃyeva parinibbāyati.
 Unagitated, he is unbound right within.
He discerns:
‘khīṇā jāti,
 ‘Birth is ended,
vusitaṃ brahmacariyaṃ,
 the holy life fulfilled,
kataṃ karaṇīyaṃ,
 the task done.
nāparaṃ itthattāyā’ti pajānāti.
 There is nothing further for this world.’
ettāvatā kho, moggallāna,
 “It is in this respect, Moggallana,
bhikkhu saṃkhittena
 that a monk, in brief,
Taṇhā-saṅkhaya-vimutto hoti
 is released through the ending of craving,
accanta-niṭṭho accanta-yogak-khemī
 utterly complete, utterly free from bonds,
Accanta-brahmacārī
 a follower of the utterly holy life,
Accanta-pariyosāno
 utterly consummate:
seṭṭho devamanussānan”ti.
 foremost among human & heavenly beings.”