Samyutta Nikaya - Anapana Samyutta II

Samyutta Nikaya - Anapana Samyutta II

SN 54.13
Ananda Sutta
To Ananda
(On Mindfulness of Breathing)
Translated from the Pali by
Thanissaro BhikkhuPTS: S v 328
CDB ii 1780



Source: Transcribed from a file provided by the translator.



Copyright © 1995 Thanissaro Bhikkhu.
Access to Insight edition © 1995
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.



I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. Then Ven. Ananda went to the Blessed
One and, on arrival, bowed down to him and sat to one side. As he was sitting
there he addressed the Blessed One, saying, "Is there one quality that, when
developed & pursued, brings four qualities to completion? And four qualities
that, when developed & pursued, bring seven qualities to completion? And seven
qualities that, when developed & pursued, bring two qualities to completion?"
"Yes, Ananda, there is one quality that, when developed & pursued, brings four
qualities to completion; and four qualities that, when developed & pursued,
bring seven qualities to completion; and seven qualities that, when developed &
pursued, bring two qualities to completion. And what is the one quality that,
when developed & pursued, brings four qualities to completion? What are the four
qualities that, when developed & pursued, bring seven qualities to completion?
What are the seven qualities that, when developed & pursued, bring two qualities
to completion?
"Mindfulness of in-&-out breathing, when developed & pursued, brings the four
frames of reference1 to completion. The four frames of reference, when developed
& pursued, bring the seven factors for Awakening to completion. The seven
factors for Awakening, when developed & pursued, bring clear knowing & release
to completion.
Mindfulness of In-&-Out Breathing
"Now how is mindfulness of in-&-out breathing developed & pursued so as to bring
the four frames of reference to their 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. Always mindful, he breathes
in; mindful he breathes out.
"[1] Breathing in long, he discerns that he is breathing in long; or breathing
out long, he discerns that he is breathing out long. [2] Or breathing in short,
he discerns that he is breathing in short; or breathing out short, he discerns
that he is breathing out short. [3] He trains himself to breathe in sensitive to
the entire body, and to breathe out sensitive to the entire body. [4] He trains
himself to breathe in calming the bodily processes, and to breathe out calming
the bodily processes.
"[5] He trains himself to breathe in sensitive to rapture, and to breathe out
sensitive to rapture. [6] He trains himself to breathe in sensitive to pleasure,
and to breathe out sensitive to pleasure. [7] He trains himself to breathe in
sensitive to mental processes, and to breathe out sensitive to mental processes.
[8] He trains himself to breathe in calming mental processes, and to breathe out
calming mental processes.
"[9] He trains himself to breathe in sensitive to the mind, and to breathe out
sensitive to the mind. [10] He trains himself to breathe in satisfying the mind,
and to breathe out satisfying the mind. [11] He trains himself to breathe in
steadying the mind, and to breathe out steadying the mind. [12] He trains
himself to breathe in releasing the mind, and to breathe out releasing the mind.
"[13] He trains himself to breathe in focusing on inconstancy, and to breathe
out focusing on inconstancy. [14] He trains himself to breathe in focusing on
dispassion,2 and to breathe out focusing on dispassion. [15] He trains himself
to breathe in focusing on cessation, and to breathe out focusing on cessation.
[16] He trains himself to breathe in focusing on relinquishment, and to breathe
out focusing on relinquishment.
The Four Frames of Reference
"[1] Now, on whatever occasion a monk breathing in long discerns that he is
breathing in long; or breathing out long, discerns that he is breathing out
long; or breathing in short, discerns that he is breathing in short; or
breathing out short, discerns that he is breathing out short; trains himself to
breathe in... &... out sensitive to the entire body; trains himself to breathe
in... &... out calming the bodily processes: On that occasion the monk remains
focused on the body in & of itself — ardent, alert, & mindful — putting aside
greed & distress with reference to the world. I tell you that this — the
in-&-out breath — is classed as a body among bodies, which is why the monk on
that occasion remains focused on the body in & of itself — ardent, alert, &
mindful — putting aside greed & distress with reference to the world.
"[2] On whatever occasion a monk trains himself to breathe in... &... out
sensitive to rapture; trains himself to breathe in... &... out sensitive to
pleasure; trains himself to breathe in... &... out sensitive to mental
processes; trains himself to breathe in... &... out calming mental processes: On
that occasion the monk remains focused on feelings in & of themselves — ardent,
alert, & mindful — putting aside greed & distress with reference to the world. I
tell you that this — close attention to in-&-out breaths — is classed as a
feeling among feelings, which is why the monk on that occasion remains focused
on feelings in & of themselves — ardent, alert, & mindful — putting aside greed
& distress with reference to the world.
"[3] On whatever occasion a monk trains himself to breathe in... &... out
sensitive to the mind; trains himself to breathe in... &... out satisfying the
mind; trains himself to breathe in... &... out steadying the mind; trains
himself to breathe in... &... out releasing the mind: On that occasion the monk
remains focused on the mind in & of itself — ardent, alert, & mindful — putting
aside greed & distress with reference to the world. I don't say that there is
mindfulness of in-&-out breathing in one of confused mindfulness and no
alertness, which is why the monk on that occasion remains focused on the mind in
& of itself — ardent, alert, & mindful — putting aside greed & distress with
reference to the world.
"[4] On whatever occasion a monk trains himself to breathe in... &... out
focusing on inconstancy; trains himself to breathe in... &... out focusing on
dispassion; trains himself to breathe in... &... out focusing on cessation;
trains himself to breathe in... &... out focusing on relinquishment: On that
occasion the monk remains focused on mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. He who sees clearly with discernment the abandoning of greed & distress
is one who oversees with equanimity, which is why the monk on that occasion
remains focused on mental qualities in & of themselves — ardent, alert, &
mindful — putting aside greed & distress with reference to the world.
"This is how mindfulness of in-&-out breathing is developed & pursued so as to
bring the four frames of reference to their culmination.
The Seven Factors for Awakening
"And how are the four frames of reference developed & pursued so as to bring the
seven factors for Awakening to their culmination?
"[1] On whatever occasion the monk remains focused on the body in & of itself —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world, on that occasion his mindfulness is steady & without lapse. When his
mindfulness is steady & without lapse, then mindfulness as a factor for
Awakening becomes aroused. He develops it, and for him it goes to the
culmination of its development.
"[2] Remaining mindful in this way, he examines, analyzes, & comes to a
comprehension of that quality with discernment. When he remains mindful in this
way, examining, analyzing, & coming to a comprehension of that quality with
discernment, then analysis of qualities as a factor for Awakening becomes
aroused. He develops it, and for him it goes to the culmination of its
development.
"[3] In one who examines, analyzes, & comes to a comprehension of that quality
with discernment, unflagging persistence is aroused. When unflagging persistence
is aroused in one who examines, analyzes, & comes to a comprehension of that
quality with discernment, then persistence as a factor for Awakening becomes
aroused. He develops it, and for him it goes to the culmination of its
development.
"[4] In one whose persistence is aroused, a rapture not-of-the-flesh arises.
When a rapture not-of-the-flesh arises in one whose persistence is aroused, then
rapture as a factor for Awakening becomes aroused. He develops it, and for him
it goes to the culmination of its development.
"[5] For one who is enraptured, the body grows calm and the mind grows calm.
When the body & mind of an enraptured monk grow calm, then serenity as a factor
for Awakening becomes aroused. He develops it, and for him it goes to the
culmination of its development.
"[6] For one who is at ease — his body calmed — the mind becomes concentrated.
When the mind of one who is at ease — his body calmed — becomes concentrated,
then concentration as a factor for Awakening becomes aroused. He develops it,
and for him it goes to the culmination of its development.
"[7] He oversees the mind thus concentrated with equanimity. When he oversees
the mind thus concentrated with equanimity, equanimity as a factor for Awakening
becomes aroused. He develops it, and for him it goes to the culmination of its
development.
(Similarly with the other three frames of reference: feelings, mind, & mental
qualities.)
"This is how the four frames of reference are developed & pursued so as to bring
the seven factors for Awakening to their culmination.
Clear Knowing & Release
"And how are the seven factors for Awakening developed & pursued so as to bring
clear knowing & release to their culmination? There is the case where a monk
develops mindfulness as a factor for Awakening dependent on seclusion...
dispassion... cessation, resulting in relinquishment. He develops analysis of
qualities as a factor for Awakening... persistence as a factor for Awakening...
rapture as a factor for Awakening... serenity as a factor for Awakening...
concentration as a factor for Awakening... equanimity as a factor for Awakening
dependent on seclusion... dispassion... cessation, resulting in relinquishment.
"This is how the seven factors for Awakening, when developed & pursued, bring
clear knowing & release to their culmination."
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the
Blessed One's words.



Notes
1. Or: "foundations of mindfulness."
2. Lit., "fading."

Samyutta Nikaya - Anapana Samyutta I

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,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.



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.