Samyutta Nikaya - Anapana Samyutta I
SN 54.6
Arittha Sutta
To Arittha
(On Mindfulness of Breathing)
Translated from the Pali by
Thanissaro BhikkhuPTS: S v 314
CDB ii 1768
Source: Transcribed from a file provided by the translator.
Copyright © 2006 Thanissaro Bhikkhu.
Access to Insight edition © 2006
For free distribution. This work may be republished, reformatted,
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At Savatthi. There the Blessed One said, "Monks, do you develop mindfulness of
in-&-out breathing?"
When this was said, Ven. Arittha replied to the Blessed One, "I develop
mindfulness of in-&-out breathing, lord."
"But how do you develop mindfulness of in-&-out breathing, Arittha?"
"Having abandoned sensual desire for past sensual pleasures, lord, having done
away with sensual desire for future sensual pleasures, and having thoroughly
subdued perceptions of irritation with regard to internal & external events, I
breathe in mindfully and breathe out mindfully."1
"There is that mindfulness of in-&-out breathing, Arittha. I don't say that
there isn't. But as to how mindfulness of in-&-out breathing is brought in
detail to its culmination, listen and pay close attention. I will speak."
"As you say, lord," Ven. Arittha responded to the Blessed One.
The Blessed One said, "And how, Arittha, is mindfulness of in-&-out breathing
brought in detail to its culmination? There is the case where a monk, having
gone to the wilderness, to the shade of a tree, or to an empty building, sits
down folding his legs crosswise, holding his body erect, and setting mindfulness
to the fore.2 Always mindful, he breathes in; mindful he breathes out.
"[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out
long, he discerns, 'I am breathing out long.' [2] Or breathing in short, he
discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am
breathing out short.' [3] He trains himself, 'I will breathe in sensitive to the
entire body.'3 He trains himself, 'I will breathe out sensitive to the entire
body.' [4] He trains himself, 'I will breathe in calming bodily fabrication.'4
He trains himself, 'I will breathe out calming the bodily fabrication.'
"[5] He trains himself, 'I will breathe in sensitive to rapture.' He trains
himself, 'I will breathe out sensitive to rapture.' [6] He trains himself, 'I
will breathe in sensitive to pleasure.' He trains himself, 'I will breathe out
sensitive to pleasure.' [7] He trains himself, 'I will breathe in sensitive to
mental fabrication.'5 He trains himself, 'I will breathe out sensitive to mental
fabrication.' [8] He trains himself, 'I will breathe in calming mental
fabrication.' He trains himself, 'I will breathe out calming mental
fabrication.'
"[9] He trains himself, 'I will breathe in sensitive to the mind.' He trains
himself, 'I will breathe out sensitive to the mind.' [10] He trains himself, 'I
will breathe in satisfying the mind.' He trains himself, 'I will breathe out
satisfying the mind.' [11] He trains himself, 'I will breathe in steadying the
mind.' He trains himself, 'I will breathe out steadying the mind. [12] He trains
himself, 'I will breathe in releasing the mind.' He trains himself, 'I will
breathe out releasing the mind.'6
"[13] He trains himself, 'I will breathe in focusing on inconstancy.' He trains
himself, 'I will breathe out focusing on inconstancy.' [14] He trains himself,
'I will breathe in focusing on dispassion.'7 He trains himself, 'I will breathe
out focusing on dispassion.' [15] He trains himself, 'I will breathe in focusing
on cessation.' He trains himself, 'I will breathe out focusing on cessation.'
[16] He trains himself, 'I will breathe in focusing on relinquishment.' He
trains himself, 'I will breathe out focusing on relinquishment.'
"This, Arittha, is how mindfulness of in-&-out breathing is brought in detail to
its culmination."
Notes
1. The Commentary reads this statement as indicating that Arittha has attained
the third level of Awakening, non-return, but it is also possible to interpret
the statement on a more mundane level: Arittha is simply practicing mindfulness
in the present moment, having temporarily subdued desire for past and future
sensual pleasures, and having temporarily subdued any thought of irritation with
regard to the present.
2. To the fore (parimukham): The Abhidhamma takes an etymological approach to
this term, defining it as around (pari-) the mouth (mukham). In the Vinaya,
however, it is used in a context (Cv.V.27.4) where it undoubtedly means the
front of the chest. There is also the possibility that the term could be used
idiomatically as "to the front," which is how I have translated it here.
3. The commentaries insist that "body" here means the breath, but this is
unlikely in this context, for the next step — without further explanation —
refers to the breath as "bodily fabrication." If the Buddha were using two
different terms to refer to the breath in such close proximity, he would have
been careful to signal that he was redefining his terms (as he does below, when
explaining that the first four steps in breath meditation correspond to the
practice of focusing on the body in and of itself as a frame of reference). The
step of breathing in and out sensitive to the entire body relates to the many
similes in the suttas depicting jhana as a state of whole-body awareness (see MN
119).
4. "In-&-out breaths are bodily; these are things tied up with the body. That's
why in-&-out breaths are bodily fabrications." — MN 44.
5. "Perceptions & feelings are mental; these are things tied up with the mind.
That's why perceptions & feelings are mental fabrications." — MN 44.
6. AN 9.34 shows how the mind, step by step, is temporarily released from
burdensome mental states of greater and greater refinement as it advances
through the stages of jhana.
7. Lit., "fading."
See also: MN 118; SN 54.8.
SN 54.8
Dipa Sutta
The Lamp
"Monks, concentration through mindfulness of in-&-out breathing, when developed
& pursued, is of great fruit, great benefit. And how is concentration through
mindfulness of in-&-out breathing developed & pursued so as to be of great
fruit, great benefit?
"There is the case where a monk, having gone to the wilderness, to the shade of
a tree, or to an empty building, sits down folding his legs crosswise, holding
his body erect, and setting mindfulness to the fore.1 Always mindful, he
breathes in; mindful he breathes out.
"[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out
long, he discerns, 'I am breathing out long.' [2] Or breathing in short, he
discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am
breathing out short.' [3] He trains himself, 'I will breathe in sensitive to the
entire body.'2 He trains himself, 'I will breathe out sensitive to the entire
body.' [4] He trains himself, 'I will breathe in calming bodily fabrication.'3
He trains himself, 'I will breathe out calming the bodily fabrication.'
"[5] He trains himself, 'I will breathe in sensitive to rapture.' He trains
himself, 'I will breathe out sensitive to rapture.' [6] He trains himself, 'I
will breathe in sensitive to pleasure.' He trains himself, 'I will breathe out
sensitive to pleasure.' [7] He trains himself, 'I will breathe in sensitive to
mental fabrication.'4 He trains himself, 'I will breathe out sensitive to mental
fabrication.' [8] He trains himself, 'I will breathe in calming mental
fabrication.' He trains himself, 'I will breathe out calming mental
fabrication.'
"[9] He trains himself, 'I will breathe in sensitive to the mind.' He trains
himself, 'I will breathe out sensitive to the mind.' [10] He trains himself, 'I
will breathe in satisfying the mind.' He trains himself, 'I will breathe out
satisfying the mind.' [11] He trains himself, 'I will breathe in steadying the
mind.' He trains himself, 'I will breathe out steadying the mind. [12] He trains
himself, 'I will breathe in releasing the mind.' He trains himself, 'I will
breathe out releasing the mind.'5
"[13] He trains himself, 'I will breathe in focusing on inconstancy.' He trains
himself, 'I will breathe out focusing on inconstancy.' [14] He trains himself,
'I will breathe in focusing on dispassion.'6 He trains himself, 'I will breathe
out focusing on dispassion.' [15] He trains himself, 'I will breathe in focusing
on cessation.' He trains himself, 'I will breathe out focusing on cessation.'
[16] He trains himself, 'I will breathe in focusing on relinquishment.' He
trains himself, 'I will breathe out focusing on relinquishment.'
"This is how concentration through mindfulness of in-&-out breathing is
developed & pursued so as to be of great fruit, great benefit.
"I myself, monks, before my Awakening, when I was still an unawakened
bodhisatta, often dwelt in this [meditative] dwelling. While I was dwelling in
this [meditative] dwelling, neither my body nor my eyes were fatigued, and the
mind — through lack of clinging/sustenance — was released from mental
fermentations.
"Thus, monks, if a monk should wish, 'May neither my body nor my eyes be
fatigued, and may my mind — through lack of clinging/sustenance — be released
from mental fermentations,' then he should attend closely to this very same
concentration through mindfulness of in-&-out breathing.
"If a monk should wish, 'May memories & resolves connected to the household life
be abandoned within me,' he should attend closely to this very same
concentration through mindfulness of in-&-out breathing.
"If a monk should wish, 'May I be percipient of loathsomeness in the presence of
what is not loathsome,' he should attend closely to this very same concentration
through mindfulness of in-&-out breathing.
"If a monk should wish, 'May I be percipient of unloathsomeness in the presence
of what is loathsome ... May I be percipient of loathesomeness in the presence
of what is loathsome & what is not ... May I be percipient of unloathsomeness in
the presence of what is loathsome & what is not ... May I — in the presence of
what is loathsome & what is not — cutting myself off from both, remain
equanimous, alert, & mindful,' then he should attend closely to this very same
concentration through mindfulness of in-&-out breathing.
"If a monk should wish, 'May I — quite withdrawn from sensual pleasures,
withdrawn from unskillful qualities — enter & remain in the first jhana: rapture
& pleasure born from withdrawal, accompanied by directed thought & evaluation,'
then he should attend closely to this very same concentration through
mindfulness of in-&-out breathing.
"If a monk should wish, 'May I, with the stilling of directed thoughts &
evaluations, enter & remain in the second jhana: rapture & pleasure born of
composure, unification of awareness free from directed thought & evaluation —
internal assurance, then he should attend closely to this very same
concentration through mindfulness of in-&-out breathing.
"If a monk should wish, 'May I, with the fading of rapture, remain in
equanimity, mindful & alert, be physically sensitive to pleasure, and enter &
remain in the third jhana, of which the Noble Ones declare, "Equanimous &
mindful, he has a pleasurable abiding," then he should attend closely to this
very same concentration through mindfulness of in-&-out breathing.
"If a monk should wish, 'May I, with the complete transcending of perceptions of
[physical] form, with the disappearance of perceptions of resistance, and not
heeding perceptions of diversity, [perceiving,] 'Infinite space,' enter & remain
in the dimension of the infinitude of space,' then he should attend closely to
this very same concentration through mindfulness of in-&-out breathing.
"If a monk should wish, 'May I, with the complete transcending of the dimension
of the infinitude of space, [perceiving,] 'Infinite consciousness,' enter &
remain in the dimension of the infinitude of consciousness,' then he should
attend closely to this very same concentration through mindfulness of in-&-out
breathing.
"If a monk should wish, 'May I, with the complete transcending of the dimension
of the infinitude of consciousness, [perceiving,] 'There is nothing,' enter &
remain in the dimension of nothingness,' then he should attend closely to this
very same concentration through mindfulness of in-&-out breathing.
"If a monk should wish, 'May I, with the complete transcending of the dimension
of nothingness, enter & remain in the dimension of neither perception nor
non-perception,' then he should attend closely to this very same concentration
through mindfulness of in-&-out breathing.
"If a monk should wish, 'May I, with the complete transcending of the dimension
of neither perception nor non-perception, enter & remain in the cessation of
perception & feeling,' then he should attend closely to this very same
concentration through mindfulness of in-&-out breathing.
"When concentration through mindfulness of in-&-out breathing has been thus
developed, thus pursued, one senses a feeling of pleasure. One discerns it as
'inconstant.' One discerns it as 'not grasped at.' One discerns it as 'not
relished.' One senses a feeling of pain. One discerns it as 'inconstant.' One
discerns it as 'not grasped at.' One discerns it as 'not relished.' One senses a
feeling of neither pleasure nor pain. One discerns it as 'inconstant.' One
discerns it as 'not grasped at.' One discerns it as 'not relished.'
"If one senses a feeling of pleasure, one senses it as if disjoined from it. If
one senses a feeling of pain, one senses it as if disjoined from it. If one
senses a feeling of neither pleasure nor pain, one senses it as if disjoined
from it. When sensing a feeling limited to the body, one discerns, 'I am sensing
a feeling limited to the body.' When sensing a feeling limited to life, one
discerns, 'I am sensing a feeling limited to life.' One discerns, 'With the
break-up of the body, after the termination of life, all that is experienced,
not being relished, will grow cold right here.'
"Just as an oil lamp would burn in dependence on oil & wick and, from the
termination of the oil & wick, it would go out unnourished; in the same way,
when sensing a feeling limited to the body, one discerns that 'I am sensing a
feeling limited to the body.' When sensing a feeling limited to life, one
discerns that 'I am sensing a feeling limited to life.' One discerns, 'With the
break-up of the body, after the termination of life, all that is sensed, not
being relished, will grow cold right here.'"
Notes
1. To the fore (parimukham): The Abhidhamma takes an etymological approach to
this term, defining it as around (pari-) the mouth (mukham). In the Vinaya,
however, it is used in a context (Cv.V.27.4) where it undoubtedly means the
front of the chest. There is also the possibility that the term could be used
idiomatically as "to the front," which is how I have translated it here.
2. The commentaries insist that "body" here means the breath, but this is
unlikely in this context, for the next step — without further explanation —
refers to the breath as "bodily fabrication." If the Buddha were using two
different terms to refer to the breath in such close proximity, he would have
been careful to signal that he was redefining his terms (as he does below, when
explaining that the first four steps in breath meditation correspond to the
practice of focusing on the body in and of itself as a frame of reference). The
step of breathing in and out sensitive to the entire body relates to the many
similes in the suttas depicting jhana as a state of whole-body awareness (see MN
119).
3. "In-&-out breaths are bodily; these are things tied up with the body. That's
why in-&-out breaths are bodily fabrications." — MN 44.
4. "Perceptions & feelings are mental; these are things tied up with the mind.
That's why perceptions & feelings are mental fabrications." — MN 44.
5. AN 9.34 shows how the mind, step by step, is temporarily released from
burdensome mental states of greater and greater refinement as it advances
through the stages of jhana.
6. Lit., "fading."
See also: MN 118; SN 54.8.
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