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Samyutta Nikaya:5.Mahavagga-The Great Book[]
Chapter 10 : Connected Discourses on Breathing (Anapanasamyutta) {Samyutta-54}[]
(i) One dhamma(quality,law) (Ekadhammavaggo)[]
977. One dhamma(quality,law) (Ekadhamma)[]
At Savatthi. There the Lord (Buddha) said this:
"Bhikkhus(Monks), one dhamma(quality,law), when developed and cultivated, is of great fruit and benefit. What one dhamma(quality,law)? meditation(sati) of breathing. And how, bhikkhus, is meditation 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 meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out. 289
"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 sankhara(compulsive-behavior-conditioning), I will breathe in'; he trains thus: 'Tranquillizing the bodily sankhara(behavior-conditioning), I will breathe out.' 290
"He trains thus: 'Experiencing bliss(piti/preeti), I will breathe in'; he trains thus: 'Experiencing bliss, I will breathe out.' He trains thus: 'Experiencing happiness(sukh), I will breathe in'; he trains thus:
'Experiencing happiness, I will breathe out.' He trains thus:
'Experiencing the mental sankhara(behavior-conditioning), I will breathe in'; he trains thus: 'Experiencing the mental sankhara(behavior-conditioning), I will breathe out.' He trains thus: 'Tranquillizing the mental sankhara(behavior-conditioning), I will breath in'; he trains thus: 'Tranquillizing the mental sankhara(compulsive-behavior-conditioning), I will breathe out.' 291
"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.' 292
"He trains thus: 'watching-in-meditation(anupassi) on impermanence(anicca sans. anitya), I will breathe in'; he trains thus: 'watching-in-meditation on impermanence(anicca), I will breathe out.' He trains thus: 'watching-in-meditation on fading away, I will breathe in'; he trains thus: 'watching-in-meditation on fading away, I will breathe out.' He trains thus: 'watching-in-meditation on cessation(nirodha), I will breathe in'; he trains thus: 'watching-in-meditation on cessation, I will breathe out.' He trains thus: 'watching-in-meditation on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.' 293
"It is, bhikkhus, when meditation(sati) of breathing is developed and cultivated in this way that it is of great fruit and benefit."
978. Factors of Enlightenment (Bojjhanga sans. Bodhyang)[]
"Bhikkhus(monks), meditation(sati) of breathing, when developed and cultivated, is of great fruit and benefit. And how, bhikkhus, is meditation of breathing developed and cultivated so that it is of great fruit and benefit?
"Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation accompanied by meditation of breathing, based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). He develops the enlightenment factor of discrimination-of-states(dhammavicaya) ... the enlightenment factor of equanimity(upekkha) accompanied by meditation of breathing, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha).
"It is in this way, bhikkhus, that meditation of breathing is developed and cultivated so that it is of great fruit and benefit."
979. Simple Version (Suddhika)[]
"Bhikkhus(monks), meditation(sati) of breathing, when developed and cultivated, is of great fruit and benefit. And how, bhikkhus, is meditation 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 meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... (all as in 977) ... He trains thus: 'watching-in-meditation on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"It is in this way, bhikkhus, that meditation of breathing is developed and cultivated so that it is of great fruit and benefit."
980. Fruits (1) (Phala1)[]
( All as in preceding sutta, with the follozuing addition:)
"When, bhikkhus, meditation(sati) 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(upadana sans. asakti), the state of non-rebirthing."
981. Fruits (2) (Phala2)[]
( All as in 979, with the following addition:)
"When, bhikkhus, meditation(sati) 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(khaya\kshaya) of the five lower fetters one becomes an attainer of Nibbana in the interval.
"If one does not attain final knowledge early in this very life ... or become an attainer of Nibbana in the interval, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbana upon landing.
"If one does not attain final knowledge early in this very life or become an attainer of Nibbana upon landing, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbana without exertion.
"If one does not attain final knowledge early in this Very life or become an attainer of Nibbana without exertion, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbana with exertion.
"If one does not attain final knowledge early in this very life ... or become an attainer of Nibbana with exertion, then with the utter destruction(khaya\kshaya) of the five lower fetters one becomes one bound upstream, heading towards the Akanittha realm.
"When, bhikkhus, meditation(sati) of breathing has been developed and cultivated in this way, these seven fruits and benefits may be expected."
982. Arittha[]
At Savatthi. There the Lord (Buddha) said this:
"Bhikkhus(Monks), do you develop meditation(sati) of breathing?"
When this was said, the Venerable Arittha said to the Lord (Buddha):
"Venerable sir, I develop meditation of breathing."
"But in what way, Arittha, do you develop meditation 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 dhammas(attributes,law) internally and externally. Just meditative(satima) I breathe in, meditative I breathe out. It is in this way, venerable sir, that I develop meditation of breathing."
"That is meditation of breathing, Arittha, I do not say that it is not. But as to how meditation of breathing is fulfilled in detail, Arittha, listen and be mindful(manasikaro), I will speak." 294
"Yes, venerable sir," the Venerable Arittha replied. The Lord (Buddha) said this:
"And how, Arittha, is meditation of breathing fulfilled in detail? Here, Arittha, 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 meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"It is in this way, Arittha, that meditation of breathing is fulfilled in detail."
983. Mahakappina[]
At Savatthi. Now on that occasion the Venerable Mahakappina was sitting not far from the Lord (Buddha), with his legs folded crosswise, holding his body straight, having set up meditation(sati) in front of him. The Lord (Buddha) saw him sitting nearby, with his legs folded crosswise, his body straight, having set up meditation in front of him. Having seen him, he addressed the bhikkhus thus:
"Bhikkhus(Monks), 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 Sangha(fraternity) 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 samadhi(trance)state 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 samadhi(trance)state 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 samadhi(trance)state by meditation of breathing 295 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 samadhi(trance)state by meditation 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 meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"It is, bhikkhus, when samadhi(trance)state by meditation 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."
984. The Simile of the Lamp (Padipopama sans. Pradeep-upama)[]
"Bhikkhus(monks), samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, is of great fruit and benefit. And how, bhikkhus, is samadhi(trance)state by meditation 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 meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe out.'
"It is in this way, bhikkhus, that samadhi(trance)state by meditation 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(upadana sans. asakti), was liberated(vimutta sans. vimukt) from the defilements.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May neither my body nor my eyes become fatigued and may my mind, by not clinging(upadana sans. asakti), be liberated from the defilements,' this same samadhi(trance)state by meditation of breathing should be closely attended to. 296
"Therefore, bhikkhus, if a bhikkhu wishes: 'May the memories and intentions connected with the household life be abandoned by me,' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 297 'May I dwell perceiving the repulsive in the unrepulsive' this same samadhi(trance)state by meditation of breathing should be closely attended to. If a bhikkhu wishes: 'May I dwell perceiving the unrepulsive in repulsive' this same samadhi(trance)state by meditation 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 samadhi(trance)state by meditation 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 samadhi(trance)state by meditation of breathing should be closely attended to. If a bhikkhu wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimous, meditative(satima) and completely comprehending (sampajano)' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, secluded from sensual pleasures, secluded from harmful(akusala sans. akushal) states, enter and dwell in the first jhana, which is accompanied by thought and examination, with bliss(piti/preeti) and happiness(sukh) born of seclusion' this same samadhi(trance)state by meditation 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 jhana, which has internal confidence and singularity-of-mind(ekodibhavam), is without thought and examination, and has bliss and happiness born of samadhi(trance)state' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, with the fading away as well of bliss(piti/preeti), dwell equanimous and, meditative(satima) and completely comprehending (sampajano), may I experience happiness with the body; may I enter and dwell in the third jhana of which the noble ones declare: "He is equanimous, meditative, one who dwells happily" this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, with the abandoning of happiness and sorrow, and with the previous passing away of joy and displeasure, enter and dwell in the fourth jhana, which is neither painful nor pleasant and includes the purification of meditation by equanimity(upekkha)' this same samadhi(trance)state by meditation 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(patigha), with nonattention to perceptions of diversity, aware that "space is infinite," enter and dwell in the faculty of the infinity of space' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely transcending the faculty of the infinity of space, aware that "consciousness(vinnana sans. vigyan) is infinite," enter and dwell in the faculty of the infinity of consciousness' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely transcending the faculty of the infinity of consciousness, aware that "there is nothing," enter and dwell in the faculty of nothingness' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely transcending the faculty of nothingness, enter and dwell in the faculty of neither-perception-nor-nonperception' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely transcending the faculty of neither-perception-nor-non-perception, enter and dwell in the cessation(nirodha) of perception(sanna sans. sangya) and sensation(vedana)' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"When, bhikkhus, the samadhi(trance)state by meditation of breathing has been developed and cultivated in this way, if he feels a pleasant sensation(vedana), he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not delighted in.' 298 If he feels a painful sensation(vedana), 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 sensation(vedana), he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not delighted in.'
"If he feels a pleasant sensation(vedana), he feels it detached; if he feels a painful sensation(vedana), he feels it detached; if he feels a neither-painful-nor-pleasant sensation(vedana), he feels it detached.
"When he feels a sensation(vedana) terminating with the body, he understands: 'I feel a sensation(vedana) terminating with the body.' When he feels a sensation(vedana) terminating with life, he understands: 'I feel a sensation(vedana) 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 sensation(vedana) 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.'"
985. At Vesali[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. 299 Now on that occasion the Lord (Buddha) was giving the bhikkhus a talk on foulness (of body) in many ways (for detachment & dispassion), was speaking in praise of foulness, was speaking in praise of the development of foulness meditation. 300
(Note : In order to establish in celibacy & to avoid self adulation & to avoid attraction of opposite gender, in foulness meditation, one is supposed to consider various 32 foul elements(dhatu) that comprise the body as well as simile of rotting corpse, putrid corpse, corpse with worms etc. )
Then the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), I wish to go into seclusion for half a month. I should not be approached by anyone except the one who brings me almsfood." 301
"Yes, venerable sir," those bhikkhus replied, and no one approached the Lord (Buddha) except the one who brought him almsfood.
Then those bhikkhus, thinking: "The Lord (Buddha) 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. 302
Then, when that half-month had passed, the Lord (Buddha) emerged from seclusion and addressed the Venerable Ananda:
"Why, Ananda, does the Bhikkhu Sangha(fraternity) look so diminished?" 303
"Venerable sir, that is because [the Lord (Buddha) 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,] 304 thinking: 'The Lord (Buddha) 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 Lord (Buddha) would explain another method so that this Bhikkhu Sangha may be established in final knowledge."
"Well then, Ananda, assemble in the attendance hall all the bhikkhus who are living in dependence on Vesali."
"Yes, venerable sir," the Venerable Ananda replied, and he assembled in the attendance hall all the bhikkhus who were living in dependence on Vesali, as many as there were. Then he approached the Lord (Buddha) and said to him: "The Bhikkhu Sangha has assembled, venerable sir. Let the Lord (Buddha) come at his own convenience."
Then the Lord (Buddha) went to the attendance hall, sat down in the appointed seat, and addressed the bhikkhus thus:
"Bhikkhus(Monks), this samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, is peaceful and sublime, an ambrosial pleasant dwelling, and it disperses and quells right on the spot evil harmful(akusala sans. akushal) states whenever they arise. 305
"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, 306 so too samadhi(trance)state by meditation of breathing, when developed and cultivated, is peaceful and sublime, an ambrosial pleasant dwelling, and it disperses and quells on the spot evil harmful(akusala) 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 meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"It is in this way, bhikkhus, that samadhi(trance)state by meditation 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 harmful(akusala) states whenever they arise.
986. Kimbila[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Kimbila in the Bamboo-Grove(Veluvan). There the Lord (Buddha) addressed the Venerable Kimbila thus: "How is it now, Kimbila, that samadhi(trance)state by meditation(sati) 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 Lord (Buddha) addressed the Venerable Kimbila: "How is it now, Kimbila, that samadhi(trance)state by meditation 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 Ananda said to the Lord (Buddha):
"Now is the time for this. Lord (Buddha)! Now is the time for this. Fortunate One(Sugato)! The Lord (Buddha) should speak on samadhi(trance)state by meditation of breathing. Having heard it from the Lord (Buddha), the bhikkhus will remember it."
"Well then, Ananda, listen and be mindful(manasikaro), I will speak."
"Yes, venerable sir," the Venerable Ananda replied. The Lord (Buddha) said this:
"And how, Ananda, is samadhi(trance)state by meditation of breathing developed and cultivated so that it is of great fruit and benefit? Here, Ananda, 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 meditation in front of him, just meditative he breathes in, meditative(satima) he breathes out.... He trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
(i. Meditation of the body(Kayanupassana))
"Whenever, 307 Ananda, 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 sankhara(compulsive-behavior-conditioning), I will breathe in'; when he trains thus: 'Tranquillizing the bodily sankhara(behavior-conditioning), I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent completely comprehending (sampajano), meditative, having removed covetousnes 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. 308 Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
(ii. Meditation of sensations(Vedananupassana))
"Whenever, Ananda, a bhikkhu trains thus: 'Experiencing bliss(piti/preeti), I will breathe in'; when he trains thus: 'Experiencing bliss(piti/preeti), I will breathe out'; when he trains thus: 'Experiencing happiness(sukh), I will breathe in'; when he trains thus: 'Experiencing happiness, I will breathe out'; when he trains thus: 'Experiencing the mental sankhara(behavior-conditioning), I will breathe in'; when he trains thus:
'Experiencing the mental sankhara(behavior-conditioning), I will breathe out'; when he trains thus: 'Tranquillizing the mental sankhara(behavior-conditioning), I will breathe in'; when he trains thus: 'Tranquillizing the mental sankhara(compulsive-behavior-conditioning), I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. For what reason? I call this a certain kind of sensation(vedana), Ananda, that is, close attention to breathing in and breathing out. 309 Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
(iii. Meditation of Mind(Cittanupassana) )
"Whenever, Ananda, 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 watching-in-meditation(anupassi) on mind in mind, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. For what reason? I say, Ananda, that there is no development of samadhi(trance)state by meditation of breathing for one who is muddled and who lacks complete comprehension (sampajanna). Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on mind in mind, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
(iv. Meditation-of-phenomena(Dhammanupassana))
"Whenever, Ananda, a bhikkhu trains thus: 'watching-in-meditation(anupassi) on impermanence(anicca sans. anitya), I will breathe in'; when he trains thus:
'watching-in-meditation on impermanence(anicca), I will breathe out'; when he trains thus: 'watching-in-meditation on fading away, I will breathe in'; when he trains thus: 'watching-in-meditation on fading away, I will breathe out'; when he trains thus: 'watching-in-meditation on cessation(nirodha), I will breathe in'; when he trains thus: 'watching-in-meditation on cessation, I will breathe out'; when he trains thus: 'watching-in-meditation on relinquishment, I will breathe in'; when he trains thus: 'watching-in-meditation on relinquishment, I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation on phenomena(dhamma) in phenomena, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. Having seen with illuminated-insight(panna) the abandoning of covetousness and displeasure, he is one who looks on closely with equanimity(upekkha). 310 Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on phenomena(dhamma) in phenomena, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"Suppose, Ananda, 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. 311 So too, Ananda, when a bhikkhu dwells watching-in-meditation on the body in the body, sensations(vedana) in sensations(vedana), mind in mind, phenomena(dhamma) in phenomena(dhamma), he flattens evil harmful(akusala) states."
(ii) The Second Subchapter (Ananda)[]
987. At Icchanangala[]
(How Buddha dwells During Rains Retreat)
On one occasion the Lord (Buddha) was dwelling at Icchanangala in the Icchanangala Wood. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), I wish to go into seclusion for three months 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 Lord (Buddha) except the one who brought him almsfood.
Then, when those three months had passed, the Lord (Buddha) emerged from seclusion and addressed the bhikkhus thus:
"Bhikkhus(Monks), if ascetics of other sects ask you: 'In what dwelling, friends, did the Lord (Buddha) generally dwell during the rains residence?' - being asked thus, you should answer those ascetics thus: 'During the rains residence, friends, the Lord (Buddha) generally dwelt in the samadhi(trance)state by meditation(sati) of breathing.'
"Here, bhikkhus, meditative(satima) I breathe in, meditative I breathe out. When breathing in long I know: 'I breathe in long'; when breathing out long I know: 'I breathe out long.' When breathing in short I know: I breathe in short'; when breathing out short I know: 'I breathe out short.' I know: 'Experiencing the whole body I will breathe in.'... I know: 'watching-in-meditation(anupassi) on relinquishment, I will breathe out.' 312
"If anyone, bhikkhus, speaking rightly could say of anything:
'It is a noble dwelling, a divine dwelling, the Tathagata's dwelling' it is of samadhi(trance)state by meditation of breathing that one could rightly say this.
"Bhikkhus, those bhikkhus who are trainees, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage: for them samadhi(trance)state by meditation of breathing, when developed and cultivated, leads to the destruction(khaya\kshaya) of the defilements. Those bhikkhus who are arahants, whose defilements are destroyed, who have lived the holy celibate life(brahmacariya), done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence(bhavo), those completely liberated(vimutta sans. vimukt) through final knowledge: for them samadhi(trance)state by meditation of breathing, when developed and cultivated, leads to a pleasant dwelling in this very life and to meditation and complete comprehension (sampajanna). 313
"If anyone, bhikkhus, speaking rightly could say of anything:
'It is a noble dwelling, a divine dwelling, the Tathagata's dwelling', it is of samadhi(trance)state by meditation of breathing that one could rightly say this."
988. In Perplexity (Kankheyya)[]
On one occasion the Venerable Lomasavangisa was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahanama the Sakyan approached the Venerable Lomasavangisa, paid homage to him, sat down to one side, and said to him:
"Is it the case, venerable sir, that the dwelling of a trainee is itself the same as the Tathagata's dwelling, or is it rather that the dwelling of a trainee is one thing and the Tathagata's dwelling is another?"
"It is not the case, friend Mahanama, that the dwelling of a trainee is itself the same as the Tathagata's dwelling; rather, the dwelling of a trainee is one thing and the Tathagata's dwelling is another.
"Friend Mahanama, those bhikkhus who are trainees, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage, dwell having abandoned the five hindrances. 314 What five? The hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. Those bhikkhus who are trainees ... dwell having abandoned these five hindrances.
"But, friend Mahanama, for those bhikkhus who are arahants, whose defilements are destroyed, who have lived the holy celibate life(brahmacariya), done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence(bhavo), become completely liberated(vimutta sans. vimukt) through final knowledge, the five hindrances have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. 315 What five? The hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. For the bhikkhus who are arahants . . . these five hindrances have be 86 abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising.
"By the following method too, friend Mahanama, it can be understood how the dwelling of a trainee is one thing and the Tathagata's dwelling is another.
"On this one occasion, friend Mahanama, the Lord (Buddha) was dwelling at Icchanangala in the Icchanangala Wood. There the Lord (Buddha) addressed the bhikkhus thus: 'Bhikkhus, I wish to go into seclusion for three months. I should not be approached by anyone except the one who brings me almsfood.'
(He here repeats the entire contents of the preceding sutta, down to:)
"'If anyone, bhikkhus, speaking rightly could say of anything:
"It is a noble dwelling, a divine dwelling, the Tathagata's dwelling," it is of samadhi(trance)state by meditation of breathing that one could rightly say this.'
"By this method, friend Mahanama, it can be understood how the dwelling of a trainee is one thing and the Tathagata's dwelling is another."
989. Ananda (1)[]
At Savatthi. Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, is there one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas(attributes,law)? And four dhammas which, when developed and cultivated, fulfil seven dhammas? And seven dhammas which, when developed and cultivated, fulfil two dhammas?"
"There is, Ananda, one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas; and four dhammas which, when developed and cultivated, fulfil seven dhammas; and seven dhammas which, when developed and cultivated, fulfil two dhammas."
"But, venerable sir, what is the one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas; and the four dhammas which, when developed and cultivated, fulfil seven dhammas; and the seven dhammas which, when developed and cultivated, fulfil two dhammas?"
"Samadhi(Trance) by meditation(sati) of breathing, Ananda, is the one dhamma(quality,law) which, when developed and cultivated, fulfils the four establishments of meditation. The four establishments of meditation, when developed and cultivated, fulfil the seven factors of enlightenment. The seven factors of enlightenment, when developed and cultivated, fulfil true knowledge and liberation(vimutti sans. vimukti).
(i. Fulfilling the four establishments of meditation)
"How, Ananda, is samadhi(trance)state by meditation of breathing developed and cultivated so that it fulfils the four establishments of meditation? Here, Ananda, a bhikkhu(monk), 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 meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"Whenever, Ananda, a bhikkhu, when breathing in long, knows: 'I breathe in long' ... (as in 986) . . . when he trains thus:
'Tranquillizing the bodily sankhara(compulsive-behavior-conditioning), I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative, 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. Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on the body in the body, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"Whenever, Ananda, a bhikkhu trains thus: 'Experiencing bliss(piti/preeti), I will breathe in' ... when he trains thus: 'Tranquillizing the mental sankhara(compulsive-behavior-conditioning), I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. For what reason? I call this a certain kind of sensation(vedana), Ananda, that is, close attention to breathing in and breathing out. Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"Whenever, Ananda, a bhikkhu trains thus: 'Experiencing the mind, I will breathe in' ... when he trains thus: 'Liberating the mind, I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation(anupassi) on mind in mind, ardent, clearly comprehend' meditative, having removed covetousness and displeasure regard to the world. For what reason? I say, Ananda, that there ' no development of samadhi(trance)state by meditation of breathing for one who is muddled and who lacks complete comprehension (sampajanna). Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on mind in mind, ardent, completely comprehending (sampajano), meditative having removed covetousness and displeasure in regard to the world.
"Whenever, Ananda, a bhikkhu trains thus: 'watching-in-meditation on impermanence(anicca sans. anitya), I will breathe in' ... when he trains thus:
'watching-in-meditation on relinquishment, I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. Having seen with illuminated-insight(panna) what is the abandoning of covetousness and displeasure, he is one who looks on closely with equanimity(upekkha). Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"It is, Ananda, when samadhi(trance)state by meditation of breathing is developed and cultivated in this way that it fulfils the four establishments of meditation.
(ii. Fulfilling the seven factors of enlightenment)
"And how, Ananda, are the four establishments of meditation developed and cultivated so that they fulfil the seven factors of enlightenment?
"Whenever, Ananda, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, on that occasion unmuddled meditation is established in that bhikkhu. 316 Whenever, Ananda, unmuddled meditation has been established in a bhikkhu, on that occasion the enlightenment factor of meditation is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of meditation; on that occasion the enlightenment factor of meditation goes to fulfilment by development in the bhikkhu.
"Dwelling thus meditating(sato), he discriminates that Dhamma with illuminated-insight(panna), examines it, makes an investigation of it. Whenever, Ananda, a bhikkhu dwelling thus meditating(sato) discriminates that Dhamma with illuminated-insight(panna), examines it, makes an investigation of it, on that occasion the enlightenment factor of discrimination-of-states(dhammavicaya) is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of discrimination-of-states(dhammavicaya); on that occasion the enlightenment factor of discrimination-of-states(dhammavicaya) goes to fulfilment by development in the bhikkhu.
"While he discriminates that Dhamma with illuminated-insight(panna), examines it, makes an investigation of it, his energetic-strength(viriya) is aroused without slackening. Whenever, Ananda, a bhikkhu's energetic-strength is aroused without slackening as he discriminates that Dhamma with insight(panna), examines it, makes an investigation of it, on that occasion the enlightenment factor of energetic-strength(viriya) is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of energetic-strength; on that occasion the enlightenment factor of energetic-strength goes to fulfilment by development in the bhikkhu.
"When his energetic-strength is aroused, there arises in him sinless(holy) bliss(piti/preeti). Whenever, Ananda, sinless(holy) bliss arises in a bhikkhu whose energetic-strength is aroused, on that occasion the enlightenment factor of bliss is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of bliss(piti/preeti); on that occasion the enlightenment factor of bliss goes to fulfilment by development in the bhikkhu.
"For one whose mind is uplifted by bliss(piti/preeti) the body becomes tranquil and the mind becomes tranquil. Whenever, Ananda, the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is uplifted by bliss, on that occasion the enlightenment factor of tranquillity(pasaddhi/prashabdhi) is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of tranquillity; on that occasion the enlightenment factor of tranquillity(pasaddhi/prashabdhi) goes to fulfilment by development in the bhikkhu.
"For one whose body is tranquil and who is happy the mind becomes within-samadhi(trance)state. Whenever, Ananda, the mind becomes within-samadhi(trance)state in a bhikkhu whose body is tranquil and who is happy, on that occasion the enlightenment factor of samadhi(trance)state is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of samadhi(trance)state; on that occasion the enlightenment factor of samadhi(trance)state goes to fulfilment by development in the bhikkhu.
"He becomes one who closely looks on with equanimity(upekkha sans. upeksha) at the mind thus in-samadhi(trance)state. Whenever, Ananda, a bhikkhu becomes one who closely looks on with equanimity(upekkha) at the mind thus in-samadhi(trance)state, on that occasion the enlightenment factor of equanimity(upekkha) is aroused by the bhikkhu; on that occasion the bhikkh develops the enlightenment factor of equanimity(upekkha); on that occasion the enlightenment factor of equanimity(upekkha) goes to fulfilment by development in the bhikkhu.
"Whenever, Ananda, a bhikkhu dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), on that occasion unmuddled meditation is established in that bhikkhu. Whenever, Ananda, unmuddled meditation has been established in a bhikkhu, on that occasion the enlightenment factor of meditation is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of meditation; on that occasion the enlightenment factor of meditation goes to fulfilment by development in the bhikkhu.
( All should be elaborated as in the case of the first establishment of meditation.)
"He becomes one who closely looks on with equanimity(upekkha) at the mind thus in-samadhi(trance)state. Whenever, Ananda, a bhikkhu becomes one who closely looks on with equanimity(upekkha) at the mind thus in-samadhi(trance)state, on that occasion the enlightenment factor of equanimity(upekkha) is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of equanimity(upekkha); on that occasion the enlightenment factor of equanimity(upekkha) goes to fulfilment by development in the bhikkhu.
"It is, Ananda, when the four establishments of meditation are developed and cultivated in this way that they fulfil the seven factors of enlightenment.
(iii. Fulfilling true knowledge and liberation)
"How, Ananda, are the seven factors of enlightenment developed and cultivated so that they fulfil true knowledge and liberation(vimutti sans. vimukti)?
"Here, Ananda, a bhikkhu develops the enlightenment factor of meditation, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). He develops the enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) ... the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state ... the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha).
"It is, Ananda, when the seven factors of enlightenment are developed and cultivated in this way that they fulfil true knowledge and liberation."
990. Ananda (2)[]
Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to the Venerable Ananda:
"Ananda, is there one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas(attributes,law)? And four dhammas which, when developed and cultivated, fulfil seven dhammas? And seven dhammas which, when developed and cultivated, fulfil two dhammas?"
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
"There is, Ananda, one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas; and four dhammas which, when developed and cultivated, fulfil seven dhammas; and seven dhammas which, when developed and cultivated, fulfil two dhammas.
"And what, Ananda, is the one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas; and the four dhammas which, when developed and cultivated, fulfil seven dhammas; and the seven dhammas which, when developed and cultivated, fulfil two dhammas? Samadhi(Trance) by meditation(sati) of breathing, Ananda, is the one dhamma(quality,law) which, when developed and cultivated, fulfils the four establishments of meditation. The four establishments of meditation, when developed and cultivated, fulfil the seven factors of enlightenment. The seven factors of enlightenment, when developed and cultivated, fulfil true knowledge and liberation(vimutti sans. vimukti).
"And how, Ananda, is samadhi(trance)state by meditation of breathing developed and cultivated so that it fulfils the four establishments of meditation?
"Here, Ananda, a bhikkhu, having gone to the forest ... ( all as in the preceding sutta down to:) ... It is, Ananda, when the seven factors of enlightenment are developed and cultivated in this way that they fulfil true knowledge and liberation."
991. Bhikkhus (1)[]
(Identical with 989 except that "a number of bhikkhus" are the interlocutors in place of Ananda.)
992. Bhikkhus (2)[]
(Identical with 990 except that "a number of bhikkhus" are the interlocutors in place of Ananda.)
993. The Fetters (Samyojanapphana sans. Sanyojan-prahan)[]
"Bhikkhus(monks), samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, leads to the abandoning of the fetters."
994. The Underlying-Tendencies (Anusayasamugghata sans. Anushaya-samagrata)[]
"Bhikkhus(monks), samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, leads to the uprooting of the underlying-tendencies(anusaya)."
995. The Course (Addhanaparinna )[]
"Bhikkhus(monks), samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, leads to the full understanding of the course."
996. The Destruction of the Defilements (Asavakkhaya sans. Ashrav-Kshaya)[]
"Bhikkhus(monks), samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, leads to the destruction(khaya\kshaya) of the defilements.
"And how, bhikkhus, is samadhi(trance)state by meditation of breathing developed and cultivated so that it leads to the abandoning of the fetters, to the uprooting of the underlying-tendencies(anusaya), to the full understanding of the course, to the destruction of the defilements?
"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 meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"It is in this way, bhikkhus, that samadhi(trance)state by meditation of breathing is developed and cultivated so that it leads to the abandoning of the fetters, to the uprooting of the underlying-tendencies(anusaya), to the full understanding of the course, to the destruction of the defilements."
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