Saṃyutta Nikāya
5. Mahā-Vagga
54. Ānāpāna Saṃyutta
2. Ānanda or Dutiya Vagga
The Book of the Kindred Sayings
5. The Great Chapter
54. Kindred Sayings about
In-Breathing and Out-Breathing
2. [Untitled]
Sutta 12
Kaṇkheyya Suttaṃ
In Doubt
Translated by F. L. Woodward
Edited by Mrs. Rhys Davids
Copyright The Pali Text Society
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[1][bodh][olds][than] Once the venerable Lomasavangīsa[39] was living among the Sakyans
at Kapilavatthu,
in Banyan Park.
Now Mahānāma[40] the Sakyan
came to see the venerable Lomasavangīsa,
and on coming to him
saluted him
and sat down at one side.
So seated
Mahānāma the Sakyan said this
to the venerable Lomasavangīsa:
"Sir, is a learner's way of life
the same as that of a Tathāgata,
or are the two different?"
"No indeed, friend Mahānāma,
a learner's way of life
is not that of a Tathāgata.
The two are different.
[291] Those monks, friend Mahānāma,
who are learners,
who have not won their goal,
who dwell aspiring
for the unsurpassed security from bondage,
— such dwell having abandoned five hindrances.
What five?
The hindrances which are
sensual desire,
resentment,
sloth and torpor,
excitement and worry,
doubt and wavering.
Those monks, friend,
who are learners,
who have not won their goal,
who dwell aspiring
for the unsurpassed security from bondage,
— such have abandoned these hindrances.
But, friend Mahānāma,
those monks who are Arahants,
in whom the āsavas are destroyed,
who have lived the life,
done the task,
lifted the burden,
won their highest good,
worn out the fetters of becoming,
who by perfect knowledge have become free,
— in such these five hindrances
are not only abandoned,
but cut down at the root,
made like a palm-tree stump,
made something that has ceased to be,
so as not to grow again in future time.
What are the five?
The hindrances which are
sensual desire,
resentment,
sloth and torpor,
excitement and flurry,
doubt and wavering,
are in them abandoned,
cut down at the root,
made like a palm-tree stump,
made something that has ceased to be,
so as not to grow again in future time.
In this way, friend Mahānāma,
you are to understand
that the learner's way of life is one thing,
the Tathāgata's way of life another thing.
Now on a certain occasion, friend Mahānāma,
the Exalted One was staying at Icchānangala
in a jungle thicket of Icchānangala.
On that occasion
the Exalted One addressed the monks,
saying:
'Monks, I wish to live in solitude for three months.
Let no one visit me
save the single one who brings my food.'
'Very well, lord,' replied those monks
to the Exalted One.
Thus no one visited the Exalted One
save the single one who brought his food.
Now at the end of those three months
the Exalted One,
leaving his solitary dwelling,
came and addressed the monks, saying:
'Monks, if the wanderers who hold other views
should thus question you:
"Friends, in what way of life does Gotama the recluse generally spend the rainy season?"
thus questioned,
thus should ye make reply
to those wanderers holding other views:
"Friends, the Exalted One
generally spends his time
during the rainy season
in the intent concentration on in-breathing and out-breathing."
Now, monks, in this method
I mindfully breathe in
and mindfully breathe out.
When I draw in a long breath I know:
"A long breath I draw in."
When I breath out a long breath he knows:
'I breath out a long breath.'
When I draw in a short breath I know:
"A short breath I draw in."
When I breathe out a short breath I know:
"I breathe out a short breath."
Thus I make up my mind (repeating):
"I shall breathe in,
feeling it go through the whole body.
Feeling it go through the whole body
I shall breathe out.
Calming down the bodily aggregate
I shall breathe in.
Calming down the bodily aggregate
I shall breathe out."
Thus I make up my mind (repeating):
"Feeling the thrill of zest
I shall breathe in.
Feeling the thrill of zest
I shall breathe out.
Feeling the sense of ease
I shall breathe in.
Feeling the sense of ease
I shall breathe out."
I make up my mind (repeating):
"Aware of all mental factors
I shall breathe in.
Aware of all mental factors
I shall breathe out.
Calming down the mental factors
I shall breathe in.
Calming down the mental factors
I shall breathe out.
Aware of mind I shall breathe in.
Aware of mind I shall breathe out."
I make up my mind (repeating):
"Gladdening my mind I shall breathe in.
Gladdening my mind I shall breathe out.
Composing my mind I shall breathe in.
Composing my mind I shall breathe out.
Detaching my mind I shall breathe in.
Detaching my mind I shall breathe out."
I make up my mind (repeating):
"Contemplating impermanence I shall breathe in.
Contemplating impermanence I shall breathe out.
Contemplating dispassion I shall breathe in.
Contemplating dispassion I shall breathe out.
Contemplating cessation I shall breathe in.
Contemplating cessation I shall breathe out.
Contemplating renunciation I shall breathe in.
Contemplating renunciation I shall breathe out."
Monks, he who would rightly use the words
"Ariyan way of life,
best of ways,
the Tathāgata's way of life"
would rightly do so in calling by this name the intent concentration on in-breathing and out-breathing, to wit:
"The Ariyan way of life,
the best of ways,
the Tathāgata's way of life."
As for those monks who are learners,
who have not won their goal,
who dwell aspiring for tile unsurpassed security from bondage,
— for such the intent concentration on in-breathing and out-breathing,
if cultivated and made much of,
conduces to the destruction of the āsavas.
Moreover, monks, for those monks who are Arahants,
in whom the āsavas are destroyed,
who have lived the life,
done the task,
lifted the burden,
won their highest good,
worn out the fetters of becoming,
who by perfect knowledge have become free,
— for such also the intent concentration on in-breathing and out-breathing,
if cultivated and made much of,
conduces both to pleasant living
and to mindful composure even in this very life.
Monks, he who would rightly use the words
"Ariyan way,
best of ways,
the Tathāgata's way of life"
would rightly do so in calling by this name the intent concentration on in-breathing and out-breathing, to wit:
"The Ariyan way of life,
the best way of life,
the Tathāgata's way of life."'
So by this method, friend Mahānāma,
you are to understand
that the learner's way of life is one thing,
that of the Tathāgata another thing."
[39] The name would mean 'hairy and skin-diseased,' but the spelling is doubtful. It occurs elsewhere only at M. iii, 197, at the same town, where text reads Lomasakangiyo. Our text has B. v.l. -kambhiyo.
[40] Again at text 371, 404, etc., M. i, 91, 354. He is called, in the list of great ones at A. i, 26, among lay-disciples paṇita-dāyaka (excellent supporter), and became a stream-winner merely on seeing the Master.
