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Saŋyutta Nikāya,
V: MahāVagga
54 Ānāpāna Saŋyutta

The Aspiration Collection

1. Ekadhammavaggo

Book 1: One Thing

Sutta 7

Kappina

Translated from the Pali by Michael Olds

 


 

[1][pts][wp] I HEAR TELL:

Once upon a time Bhagava, Savatthi-town revisiting, Anathapindika's Jeta-forest park.

Now at that time the Agéd One Mahā Kappina, was seated not far from Bhagava, body upright, legs bent-across-lapwise, mind attending to the face.

Then Bhagava, having seen the Agéd One Mahā Kappina seated nearby, body upright, legs bent-across-lapwise, mind attending to the face, said this to the beggars there:

Do you see, beggars, any squirming around or trembling[1] in the body of that beggar there?

Whenever we see this Agéd One, bhante, whether seated in a group or seated alone by himself, we do not see any squirming around or trembling in the body of that Agéd One.

It is, beggars, because of the development and making much of high-getting that there is neither squirming around or trembling in body, nor squirming around or trembling in mind.
Beggars, this beggar gains high-getting at pleasure, without distress, without difficulty.

And which high-getting is it, beggars, that developed and made much of has neither squirming around or trembling in body,
nor squirming around or trembling in mind?

Recollecting aspiration-high-getting, beggars, developed and made much of has neither squirming around or trembling in body, nor squirming around or trembling in mind.

And how developed, beggars, how made much of that resiration-remembering-high-getting has neither squirming around or trembling in body, nor squirming around or trembling in mind?

Here beggars, a beggar
having gotten himself off to the forest
or to the root of some tree,
or to some empty hut,
and having taken up his seat there
sitting down,
setting the body upright,
legs bent-across-lapwise,
recollecting he attends to the face,
just so he recollects inspiration,
just so he recollects expiration.

If he inspires deeply, he knows:
'I am inspiring deeply.'
If he breaths out deeply, he knows:
'I am expiring deeply.'

If he inspires shallowly, he knows:
'I am inspiring shallowly.'
If he exspires shallowly, he knows:
'I am expiring shallowly.'

'Reflecting on the totality of bodily experience,
I will inspire,'
this is the way he trains.
'Reflecting on the totality of bodily experience,
I will expire,'
this is the way he trains.

'Pacifying own-body-making,
I will inspire,'
this is the way he trains.
'Pacifying own-body-making,
I will expire,'
this is the way he trains.

'Reflecting on enthusiasm,
I will inspire,'
this is the way he trains.
'Reflecting on enthusiasm,
I will expire,'
this is the way he trains.

'Observing pleasure,
I will inspire,'
this is the way he trains.
'Observing pleasure,
I will expire,'
this is the way he trains.

'Reflecting on the own-making of the heart,
I will inspire,'
this is the way he trains.
'Reflecting on the own-making of the heart,
I will expire,'
this is the way he trains.

'Pacifying the own-making of the heart,
I will inspire,'
this is the way he trains.
'Pacifying the own-making of the heart,
I will expire,'
this is the way he trains.

'Reflecting on the heart,
I will inspire,'
this is the way he trains.
'Reflecting on the heart,
I will expire,'
this is the way he trains.

'Abundantly content in heart,
I will inspire,'
this is the way he trains.
'Abundantly content in heart,
I will expire,'
this is the way he trains.

'Composing the heart,
I will inspire,'
this is the way he trains.
'Composing the heart,
I will expire,'
this is the way he trains.

'Liberating the heart,
I will inspire,'
this is the way he trains.
'Liberating the heart,
I will expire,'
this is the way he trains.

'On the look-out for inconsistancy,
I will inspire,'
this is the way he trains.
'On the look-out for inconsistancy,
I will expire,'
this is the way he trains.

'On the look-out for the end of lust,
I will inspire,'
this is the way he trains.
'On the look-out for the end of lust,
I will expire,'
this is the way he trains.

'On the look-out for ending,
I will inspire,'
this is the way he trains.
'On the look-out for ending,
I will expire,'
this is the way he trains.

'On the look-out for opportunities to let go,
I will inspire,'
this is the way he trains.
'On the look-out for opportunities to let go,
I will expire,'
this is the way he trains.

Suchwise 'developed', beggars, suchwise 'made much of' recollecting aspiration high-getting has neither squirming around or trembling in body,
nor squirming around or trembling in mind.

 


[1]Iñjitattaṃ and phanditattaṃ. The two main divisions here are intentional movements (including such things as having got caught up in a train of thought and reacting to imaginary situations with bodily jestures) and control of 'spontaneous' movements caused by the release of tension. Although here it is the absense of any movement that is being discussed and that in the context of what is to be understood is an advanced meditator, and really descirbes a state that is a result of a deep bodily tranquillity, to make this an instruction applicable across the spectrum from beginner to advanced, there must be some allowance for the beginner's deliberate adjustment of the posture and for the more advanced, change of posture consequent upon release of tensions. Properly managed, the former should be in the form of a deliberate, controlled re-adjustment to the upright posture when the posture has become distorted and interferes with concentration and also does not seem to yield to correction by way of release of tensions; the latter should be released under control and not produce any 'jerking' or 'twitching.'
So 'movement' would be too inclusive; Woodward's 'wavering or shaking" and Bhk. Bodhi's 'shaking or trembling' are to be seen among the various kinds of movements involved; Flickering is used by some seers to describe the condition; jerking, flapping, intentional movement, adjusting, twisting, twitching, etc.

 


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