“It is in this way, bhikkhus, that concentration by mindfulness 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 unwholesome states whenever they arise.”
10 (10) Kimbila
Thus have I heard. On one occasion the Blessed One was dwelling at Kimbilā in the Bamboo Grove. There the Blessed One addressed the Venerable Kimbila thus: “How is it now, Kimbila, that concentration by mindfulness 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 Blessed One addressed the Venerable Kimbila: “How is it now, Kimbila, that concentration by mindfulness of breathing is developed and cultivated so that it is of great fruit and benefit?” A third time the Venerable Kimbila was silent. [323]
When this happened, the Venerable Ānanda said to the Blessed One: “Now is the time for this, Blessed One! Now is the time for this, Fortunate One! The Blessed One should speak on concentration by mindfulness of breathing. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Well then, Ānanda, listen and attend closely, I will speak.”
“Yes, venerable sir,” the Venerable Ānanda replied. The Blessed One said this:
“And how, Ānanda, is concentration by mindfulness of breathing developed and cultivated so that it is of great fruit and benefit? Here, Ānanda, 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 mindfulness in front of him, just mindful he breathes in, mindful he breathes out…. He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’
(i. Contemplation of the body)
“Whenever,307 Ānanda, 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 formation, I will breathe in’; when he trains thus: ‘Tranquillizing the bodily formation, I will breathe out’—on that occasion the bhikkhu dwells contemplating the body in the body, 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, Ānanda, that is, breathing in and breathing out.308 Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
(ii. Contemplation of feelings)
“Whenever, Ānanda, a bhikkhu trains thus: ‘Experiencing rapture, I will breathe in’; when he trains thus: ‘Experiencing rapture, I will breathe out’; when he trains thus: ‘Experiencing happiness, I will breathe in’; when he trains thus: ‘Experiencing happiness, I will breathe out’; when he trains thus: ‘Experiencing the mental formation, [324] I will breathe in’; when he trains thus: ‘Experiencing the mental formation, I will breathe out’; when he trains thus: ‘Tranquillizing the mental formation, I will breathe in’; when he trains thus: ‘Tranquillizing the mental formation, I will breathe out’—on that occasion the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. For what reason? I call this a certain kind of feeling, Ānanda, that is, close attention to breathing in and breathing out.309 Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
(iii. Contemplation of mind)
“Whenever, Ānanda, 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 contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. For what reason? I say, Ānanda, that there is no development of concentration by mindfulness of breathing for one who is muddled and who lacks clear comprehension. Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
(iv. Contemplation of phenomena)
“Whenever, Ānanda, a bhikkhu trains thus: ‘Contemplating impermanence, I will breathe in’; when he trains thus: ‘Contemplating impermanence, I will breathe out’; when he trains thus: ‘Contemplating fading away, I will breathe in’; when he trains thus: ‘Contemplating fading away, I will breathe out’; when he trains thus: ‘Contemplating cessation, I will breathe in’; when he trains thus: ‘Contemplating cessation, I will breathe out’; when he trains thus: ‘Contemplating relinquishment, I will breathe in’; when he trains thus: ‘Contemplating relinquishment, I will breathe out’—on that occasion the bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Having seen with wisdom the abandoning of covetousness and displeasure, he is one who looks on closely with equanimity.310 Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. [325]
“Suppose, Ānanda, 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, Ānanda, when a bhikkhu dwells contemplating the body in the body, feelings in feelings, mind in mind, phenomena in phenomena, he flattens evil unwholesome states.”
II. THE SECOND SUBCHAPTER
(Ānanda)
11 (1) At Icchānaṅgala
On one occasion the Blessed One was dwelling at Icchānaṅgala in the Icchānaṅgala Wood. There the Blessed One 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.”
“Yes, venerable sir,” those bhikkhus replied, and no one approached the Blessed One except the one who brought him almsfood. [326]
Then, when those three months had passed, the Blessed One emerged from seclusion and addressed the bhikkhus thus:
“Bhikkhus, if wanderers of other sects ask you: ‘In what dwelling, friends, did the Blessed One generally dwell during the rains residence?’—being asked thus, you should answer those wanderers thus: ‘During the rains residence, friends, the Blessed One generally dwelt in the concentration by mindfulness of breathing.’
“Here, bhikkhus, mindful I breathe in, mindful 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: ‘Contemplating relinquishment, I will breathe out.’312
“If anyone, bhikkhus, speaking rightly could say of anything: ‘It is a noble dwelling, a divine dwelling, the Tathāgata’s dwelling,’ it is of concentration by mindfulness of breathing that one could rightly say this.
“Bhikkhus, those bhikkhus who are trainees, who hav
e not attained their mind’s ideal, who dwell aspiring for the unsurpassed security from bondage: for them concentration by mindfulness of breathing, when developed and cultivated, leads to the destruction of the taints. Those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, those completely liberated through final knowledge: for them concentration by mindfulness of breathing, when developed and cultivated, leads to a pleasant dwelling in this very life and to mindfulness and clear comprehension.313
“If anyone, bhikkhus, speaking rightly could say of anything: ‘It is a noble dwelling, a divine dwelling, the Tathāgata’s dwelling,’ it is of concentration by mindfulness of breathing that one could rightly say this.” [327]
12 (2) In Perplexity
On one occasion the Venerable Lomasavaṅgīsa was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s Park. Then Mahānāma the Sakyan approached the Venerable Lomasavaṅgīsa, 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 Tathāgata’s dwelling, or is it rather that the dwelling of a trainee is one thing and the Tathāgata’s dwelling is another?”
“It is not the case, friend Mahānāma, that the dwelling of a trainee is itself the same as the Tathāgata’s dwelling; rather, the dwelling of a trainee is one thing and the Tathāgata’s dwelling is another.
“Friend Mahānāma, 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 Mahānāma, for those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, become completely liberated 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. [328] For those bhikkhus who are arahants … these 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.
“By the following method too, friend Mahānāma, it can be understood how the dwelling of a trainee is one thing and the Tathāgata’s dwelling is another.
“On this one occasion, friend Mahānāma, the Blessed One was dwelling at Icchānaṅgala in the Icchānaṅgala Wood. There the Blessed One 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 Tathāgata’s dwelling,” it is of concentration by mindfulness of breathing that one could rightly say this.’
“By this method, friend Mahānāma, it can be understood how the dwelling of a trainee is one thing and the Tathāgata’s dwelling is another.”
13 (3) Ānanda (1)
At Sāvatthī. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him: [329]
“Venerable sir, is there one thing which, when developed and cultivated, fulfils four things? And four things which, when developed and cultivated, fulfil seven things? And seven things which, when developed and cultivated, fulfil two things?”
“There is, Ānanda, one thing which, when developed and cultivated, fulfils four things; and four things which, when developed and cultivated, fulfil seven things; and seven things which, when developed and cultivated, fulfil two things.”
“But, venerable sir, what is the one thing which, when developed and cultivated, fulfils four things; and the four things which, when developed and cultivated, fulfil seven things; and the seven things which, when developed and cultivated, fulfil two things?”
“Concentration by mindfulness of breathing, Ānanda, is the one thing which, when developed and cultivated, fulfils the four establishments of mindfulness. The four establishments of mindfulness, when developed and cultivated, fulfil the seven factors of enlightenment. The seven factors of enlightenment, when developed and cultivated, fulfil true knowledge and liberation.
(i. Fulfilling the four establishments of mindfulness)
“How, Ānanda, is concentration by mindfulness of breathing developed and cultivated so that it fulfils the four establishments of mindfulness? Here, Ānanda, 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 mindfulness in front of him, just mindful he breathes in, mindful he breathes out…. He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’
“Whenever, Ānanda, a bhikkhu, when breathing in long, knows: ‘I breathe in long’ … (as in §10) … when he trains thus: ‘Tranquillizing the bodily formation, I will breathe out’—on that occasion the bhikkhu dwells contemplating the body in the body, 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, Ānanda, that is, [330] breathing in and breathing out. Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
“Whenever, Ānanda, a bhikkhu trains thus: ‘Experiencing rapture, I will breathe in’ … when he trains thus: ‘Tranquillizing the mental formation, I will breathe out’—on that occasion the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. For what reason? I call this a certain kind of feeling, Ānanda, that is, close attention to breathing in and breathing out. Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
“Whenever, Ānanda, 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 contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. For what reason? I say, Ānanda, that there is no development of concentration by mindfulness of breathing for one who is muddled and who lacks clear comprehension. Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
“Whenever, Ānanda, a bhikkhu trains thus: ‘Contemplating impermanence, I will breathe in’ … when he trains thus: ‘Contemplating relinquishment, I will breathe out’—on that occasion the bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Having seen with wisdom what is the abandoning of covetousness and displeasure, [331] he is one who looks on closely with equanimity. Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
“It is, Ānanda, when concentration by mindfulness of breathing is developed and cultivated in this way that it fulfils the four establishments of mindfulness.
(ii. Fulfilling the seven
factors of enlightenment)
“And how, Ānanda, are the four establishments of mindfulness developed and cultivated so that they fulfil the seven factors of enlightenment?
“Whenever, Ānanda, a bhikkhu dwells contemplating the body in the body, on that occasion unmuddled mindfulness is established in that bhikkhu. 316 Whenever, Ānanda, unmuddled mindfulness has been established in a bhikkhu, on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness goes to fulfilment by development in the bhikkhu.
“Dwelling thus mindfully, he discriminates that Dhamma with wisdom, examines it, makes an investigation of it. Whenever, Ānanda, a bhikkhu dwelling thus mindfully discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of discrimination of states is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of discrimination of states; on that occasion the enlightenment factor of discrimination of states goes to fulfilment by development in the bhikkhu.
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