Other Translations: Deutsch , FranƧais
From: ,
Saį¹yutta NikÄya 54.10 Linked Discourses 54.10
1. Ekadhammavagga 1. One Thing
Kimilasutta With Kimbila
Evaį¹ me sutaį¹āSo I have heard.
ekaį¹ samayaį¹ bhagavÄ kimilÄyaį¹ viharati veįø·uvane. At one time the Buddha was staying near KimbilÄ in the Freshwater Mangrove Wood.
Tatra kho bhagavÄ Äyasmantaį¹ kimilaį¹ Ämantesi: Then the Buddha said to Venerable Kimbila, The several discourses at KimbilÄ all feature the monk named Kimila; it is a common practice to this day to name monastics for their place of residence. We might translate, āthe venerable of KimbilÄā. In those discourses, he asks the Buddha about the long lasting of the dispensation (AN 5.201, AN 6.40, AN 7.59).
ākathaį¹ bhÄvito nu kho, kimila, ÄnÄpÄnassatisamÄdhi kathaį¹ bahulÄ«kato mahapphalo hoti mahÄnisaį¹soāti? āKimbila, how is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?ā
Evaį¹ vutte, ÄyasmÄ kimilo tuį¹hÄ« ahosi. When he said this, Kimbila kept silent.
Dutiyampi kho bhagavÄ ā¦peā¦ For a second time ā¦
tatiyampi kho bhagavÄ Äyasmantaį¹ kimilaį¹ Ämantesi: And for a third time, the Buddha said to him,
ākathaį¹ bhÄvito nu kho, kimila, ÄnÄpÄnassatisamÄdhi kathaį¹ bahulÄ«kato mahapphalo hoti mahÄnisaį¹soāti? āHow is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?ā
Tatiyampi kho ÄyasmÄ kimilo tuį¹hÄ« ahosi. And a second time and a third time Kimbila kept silent.
Evaį¹ vutte, ÄyasmÄ Änando bhagavantaį¹ etadavoca: When he said this, Venerable Änanda said to the Buddha,
āetassa, bhagavÄ, kÄlo; etassa, sugata, kÄlo. āNow is the time, Blessed One! Now is the time, Holy One!
Yaį¹ bhagavÄ ÄnÄpÄnassatisamÄdhiį¹ bhÄseyya, bhagavato sutvÄ bhikkhÅ« dhÄressantÄ«āti. Let the Buddha speak on immersion due to mindfulness of breathing. The mendicants will listen and remember it.ā
āTenahÄnanda, suį¹Ähi, sÄdhukaį¹ manasi karohi; bhÄsissÄmÄ«āti. āWell then, Änanda, listen and apply your mind well, I will speak.ā
āEvaį¹, bhanteāti kho ÄyasmÄ Änando bhagavato paccassosi. āYes, sir,ā Änanda replied.
BhagavÄ etadavoca: The Buddha said this:
ākathaį¹ bhÄvito ca, Änanda, ÄnÄpÄnassatisamÄdhi kathaį¹ bahulÄ«kato mahapphalo hoti mahÄnisaį¹so? āÄnanda, how is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?
IdhÄnanda, bhikkhu araƱƱagato vÄ rukkhamÅ«lagato vÄ suƱƱÄgÄragato vÄ nisÄ«dati pallaį¹
kaį¹ ÄbhujitvÄ ujuį¹ kÄyaį¹ paį¹idhÄya parimukhaį¹ satiį¹ upaį¹į¹hapetvÄ. Itās when a mendicantāgone to a wilderness, or to the root of a tree, or to an empty hutāsits down cross-legged, sets their body straight, and brings mindfulness to the present.
So satova assasati, satova passasati ā¦peā¦ Just mindful, they breathe in. Mindful, they breathe out. ā¦
āpaį¹inissaggÄnupassÄ« assasissÄmÄ«āti sikkhati, āpaį¹inissaggÄnupassÄ« passasissÄmÄ«āti sikkhati. They practice like this: āIāll breathe in observing letting go.ā They practice like this: āIāll breathe out observing letting go.ā
Evaį¹ bhÄvito kho, Änanda, ÄnÄpÄnassatisamÄdhi evaį¹ bahulÄ«kato mahapphalo hoti mahÄnisaį¹so. Thatās how immersion due to mindfulness of breathing, when developed and cultivated, is very fruitful and beneficial.
Yasmiį¹ samaye, Änanda, bhikkhu dÄ«ghaį¹ vÄ assasanto ādÄ«ghaį¹ assasÄmÄ«āti pajÄnÄti, dÄ«ghaį¹ vÄ passasanto ādÄ«ghaį¹ passasÄmÄ«āti pajÄnÄti; Thereās a time when a mendicant is breathing in heavily, and they know: āIām breathing in heavily.ā Breathing out heavily they know: āIām breathing out heavily.ā This passage shows how mindfulness of breathing maps on to the four kinds of mindfulness meditation, a theme explored in more detail in MN 118.
rassaį¹ vÄ assasanto ārassaį¹ assasÄmÄ«āti pajÄnÄti, rassaį¹ vÄ passasanto ārassaį¹ passasÄmÄ«āti pajÄnÄti; Breathing in lightly they know: āIām breathing in lightly.ā Breathing out lightly they know: āIām breathing out lightly.ā
āsabbakÄyappaį¹isaį¹vedÄ« assasissÄmÄ«āti sikkhati, āsabbakÄyappaį¹isaį¹vedÄ« passasissÄmÄ«āti sikkhati; They practice like this: āIāll breathe in experiencing the whole body.ā They practice like this: āIāll breathe out experiencing the whole body.ā
āpassambhayaį¹ kÄyasaį¹
khÄraį¹ assasissÄmÄ«āti sikkhati, āpassambhayaį¹ kÄyasaį¹
khÄraį¹ passasissÄmÄ«āti sikkhatiāThey practice like this: āIāll breathe in stilling the physical process.ā They practice like this: āIāll breathe out stilling the physical process.ā
kÄye kÄyÄnupassÄ«, Änanda, bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. At such a time a mendicant is meditating by observing an aspect of the bodyākeen, aware, and mindful, rid of covetousness and displeasure for the world. This shows how mindfulness of breathing maps on to the four kinds of mindfulness meditation, a theme explored in more detail in MN 118.
Taį¹ kissa hetu? Why is that?
KÄyaƱƱatarÄhaį¹, Änanda, etaį¹ vadÄmi yadidaį¹āassÄsapassÄsaį¹. Because the breath is a certain aspect of the body, I say. The Pali here is kÄyaƱƱataraį¹, literally, āa certain bodyā. What it means is that the breath, as one of the four material elements, is a certain aspect of our physical embodiment which is selected here for contemplation, rather than, say, the parts of the body or the postures as we find in the full presentation of satipaį¹į¹hÄna at MN 10 or MN 119. Here and below, MN 118 prefixes the locative plural, āa certain body among the bodiesā.
TasmÄtihÄnanda, kÄye kÄyÄnupassÄ« bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. Therefore, at such a time a mendicant is meditating by observing an aspect of the bodyākeen, aware, and mindful, rid of covetousness and displeasure for the world.
Yasmiį¹ samaye, Änanda, bhikkhu āpÄ«tippaį¹isaį¹vedÄ« assasissÄmÄ«āti sikkhati, āpÄ«tippaį¹isaį¹vedÄ« passasissÄmÄ«āti sikkhati; Thereās a time when a mendicant practices like this: āIāll breathe in experiencing rapture.ā They practice like this: āIāll breathe out experiencing rapture.ā
āsukhappaį¹isaį¹vedÄ« assasissÄmÄ«āti sikkhati, āsukhappaį¹isaį¹vedÄ« passasissÄmÄ«āti sikkhati; They practice like this: āIāll breathe in experiencing bliss.ā They practice like this: āIāll breathe out experiencing bliss.ā
ācittasaį¹
khÄrappaį¹isaį¹vedÄ« assasissÄmÄ«āti sikkhati, ācittasaį¹
khÄrappaį¹isaį¹vedÄ« passasissÄmÄ«āti sikkhati; They practice like this: āIāll breathe in experiencing the the mental process.ā They practice like this: āIāll breathe out experiencing the the mental process.ā
āpassambhayaį¹ cittasaį¹
khÄraį¹ passasissÄmÄ«āti sikkhatiāThey practice like this: āIāll breathe in stilling the mental process.ā They practice like this: āIāll breathe out stilling the mental process.ā The āinbreathingā phrase is absent from MS, but it is found in PTS.
vedanÄsu vedanÄnupassÄ«, Änanda, bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. At such a time a mendicant is meditating by observing an aspect of feelingsākeen, aware, and mindful, rid of covetousness and displeasure for the world.
Taį¹ kissa hetu? Why is that?
VedanÄƱƱatarÄhaį¹, Änanda, etaį¹ vadÄmi, yadidaį¹āassÄsapassÄsÄnaį¹ sÄdhukaį¹ manasikÄraį¹. Because careful application of mind to the in-breaths and out-breaths is a certain aspect of feelings, I say. The sense here is that the pleasant feelings of breath meditation are part of the full spectrum of feelings contemplated in satipaį¹į¹hÄna, which include painful feelings (MN 10:32.1). The meditator ācarefullyā (sÄdhukaį¹) focuses on these feelings as they manifest in the breath. The point is that ābreathā is not purely a physical phenomenon. The material property of āairā is its most obvious dimension, but we experience breath as a complex that includes emotional and cognitive dimensions. As the physical process becomes subtle, feeling becomes apparent as an aspect of the breath that has always been there, but not clearly perceived.
TasmÄtihÄnanda, vedanÄsu vedanÄnupassÄ« bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. Therefore, at such a time a mendicant is meditating by observing an aspect of feelingsākeen, aware, and mindful, rid of covetousness and displeasure for the world.
Yasmiį¹ samaye, Änanda, bhikkhu ācittappaį¹isaį¹vedÄ« assasissÄmÄ«āti sikkhati, ācittappaį¹isaį¹vedÄ« passasissÄmÄ«āti sikkhati; Thereās a time when a mendicant practices like this: āIāll breathe in experiencing the mind.ā They practice like this: āIāll breathe out experiencing the mind.ā
abhippamodayaį¹ cittaį¹ ā¦peā¦ They practice like this: āIāll breathe in gladdening the mind.ā They practice like this: āIāll breathe out gladdening the mind.ā
samÄdahaį¹ cittaį¹ ā¦ They practice like this: āIāll breathe in immersing the mind in samÄdhi.ā They practice like this: āIāll breathe out immersing the mind in samÄdhi.ā
āvimocayaį¹ cittaį¹ assasissÄmÄ«āti sikkhati, āvimocayaį¹ cittaį¹ passasissÄmÄ«āti sikkhatiāThey practice like this: āIāll breathe in freeing the mind.ā They practice like this: āIāll breathe out freeing the mind.ā
citte cittÄnupassÄ«, Änanda, bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. At such a time a mendicant is meditating by observing an aspect of the mindākeen, aware, and mindful, rid of covetousness and displeasure for the world.
Taį¹ kissa hetu? Why is that?
NÄhaį¹, Änanda, muį¹į¹hassatissa asampajÄnassa ÄnÄpÄnassatisamÄdhibhÄvanaį¹ vadÄmi. Because there is no development of immersion due to mindfulness of breathing for someone who is unmindful and lacks awareness, I say. Here the manner of explanation is changed, but the sense is not dissimilar. At MN 10:34.1 the contemplation of mind includes states of mind characterized by greed, hate, and delusion, which are experienced by one lacking mindfulness and awareness. Mindfulness of breathing, however, focuses on the purified mind states of deep meditation. It is also perhaps noteworthy that the third absorption is said to be characterized by mindfulness and awareness, while the fourth absorption is characterized by equanimity, which is highlighted in the next step.
TasmÄtihÄnanda, citte cittÄnupassÄ« bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. Therefore, at such a time a mendicant is meditating by observing an aspect of the mindākeen, aware, and mindful, rid of covetousness and displeasure for the world.
Yasmiį¹ samaye, Änanda, bhikkhu āaniccÄnupassÄ« assasissÄmÄ«āti sikkhati ā¦peā¦ Thereās a time when a mendicant practices like this: āIāll breathe in observing impermanence.ā They practice like this: āIāll breathe out observing impermanence.ā
virÄgÄnupassÄ« ā¦ They practice like this: āIāll breathe in observing fading away.ā They practice like this: āIāll breathe out observing fading away.ā
nirodhÄnupassÄ« ā¦ They practice like this: āIāll breathe in observing cessation.ā They practice like this: āIāll breathe out observing cessation.ā
āpaį¹inissaggÄnupassÄ« assasissÄmÄ«āti sikkhati, āpaį¹inissaggÄnupassÄ« passasissÄmÄ«āti sikkhatiāThey practice like this: āIāll breathe in observing letting go.ā They practice like this: āIāll breathe out observing letting go.ā
dhammesu dhammÄnupassÄ«, Änanda, bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. At such a time a mendicant is meditating by observing an aspect of principlesākeen, aware, and mindful, rid of covetousness and displeasure for the world.
So yaį¹ taį¹ hoti abhijjhÄdomanassÄnaį¹ pahÄnaį¹ taį¹ paƱƱÄya disvÄ sÄdhukaį¹ ajjhupekkhitÄ hoti. Having seen with wisdom the giving up of covetousness and displeasure, they watch closely over with equanimity. āCovetousness and displeasureā are the defilements relinquished in satipaį¹į¹hÄna itself (MN 10:3.2). This passage refers to reviewing or reflective knowledge, looking back over the course of meditation, seeing how the defilements are abandoned, and understanding how this happens according to the āprinciplesā (dhammÄ) of cause and effect. With understanding comes equanimity, as one is no longer attached.
TasmÄtihÄnanda, dhammesu dhammÄnupassÄ« bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. Therefore, at such a time a mendicant is meditating by observing an aspect of principlesākeen, aware, and mindful, rid of covetousness and displeasure for the world.
SeyyathÄpi, Änanda, catumahÄpathe mahÄpaį¹supuƱjo. Suppose there was a large heap of sand at the crossroads.
PuratthimÄya cepi disÄyaį¹ Ägaccheyya sakaį¹aį¹ vÄ ratho vÄ, upahanateva taį¹ paį¹supuƱjaį¹; And a cart or chariot were to come by from the east,
pacchimÄya cepi disÄya Ägaccheyya ā¦ west,
uttarÄya cepi disÄya ā¦ north,
dakkhiį¹Äya cepi disÄya Ägaccheyya sakaį¹aį¹ vÄ ratho vÄ, upahanateva taį¹ paį¹supuƱjaį¹. or south and destroy that heap of sand.
Evameva kho, Änanda, bhikkhu kÄye kÄyÄnupassÄ« viharantopi upahanateva pÄpake akusale dhamme; In the same way, when a mendicant is meditating by observing an aspect of the body,
vedanÄsu ā¦peā¦ feelings,
citte ā¦peā¦ mind,
dhammesu dhammÄnupassÄ« viharantopi upahanateva pÄpake akusale dhammeāti. or principles, they destroy bad, unskillful qualities.ā
Dasamaį¹.
Ekadhammavaggo paį¹hamo.
TassuddÄnaį¹
Ekadhammo ca bojjhaį¹
go,
suddhikaƱca duve phalÄ;
Ariį¹į¹ho kappino dÄ«po,
vesÄlÄ« kimilena cÄti.