Saɱyutta Nikāya
5. Mahā-Vagga
54. Ānāpāna Saɱyutta
2. Ānanda or Dutiya Vagga
Connected Discourses on Breathing
Book 2: Ānanda
Sutta 12
Kaṅkheyya Suttaɱ
In Perplexity
Translated from the Pali by Bhikkhu Bodhi
[1][pts][olds][than] On one occasion the Venerable Lomasavaṅgīsa was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahānāma the Sakyan approached the Venerable Lomasavaṅgīsa, paid homage to him, sat down to one side, and said to him:
"Is it the case, venerable sir, that the dwelling of a trainee is itself the same as the Tathāgata's dwelling, or is it rather that the dwelling of a trainee is one thing and the Tathāgata's dwelling is another?"
"It is not the case, friend Mahānāma, that the dwelling of a trainee is itself the same as the Tathāgata's dwelling; rather, the dwelling of a trainee is one thing and the Tathāgata's dwelling is another.
"Friend Mahānāma, those bhikkhus who are trainees, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage, dwell having abandoned the five hindrances.[314] What five? The hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. Those bhikkhus who are trainees ... dwell having abandoned these five hindrances.
"But, friend Mahānāma, for those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, become completely liberated through final knowledge, the five hindrances have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising.[315] What five? The hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. [328] For those bhikkhus who are arahants ... these five hindrances have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising.
"By the following method too, friend Mahānāma, it can be understood how the dwelling of a trainee is one thing and the Tathāgata's dwelling is another.
"On this one occasion, friend Mahānāma, the Blessed One was dwelling at Icchānaṅgala in the Icchānaṅgala Wood. There the Blessed One addressed the bhikkhus thus: 'Bhikkhus, I wish to go into seclusion for three months. I should not be approached by anyone except the one who brings me almsfood.'
(He here repeats the entire contents of the preceding sutta, down to:)
"'If anyone, bhikkhus, speaking rightly could say of anything: "It is a noble dwelling, a divine dwelling, the Tathāgata's dwelling," it is of concentration by mindfulness of breathing that one could rightly say this.'
"By this method, friend Mahānāma, it can be understood how the dwelling of a trainee is one thing and the Tathāgata's dwelling is another."
[314]Te ime pañka nīvaraṇe pahāya viharanti. All trainees have completely abandoned the hindrance of doubt; non-retumers have, in addition, eradicated ill will and remorse (as well as sensual desire in its more restricted sense). Trainees abandon the other hindrances only temporarily through jhāna and insight; see n. 7 on the five kinds of seclusion. The absolutive pahāya here should be construed in the light of these qualifications.
[315]Tesaɱ pañca nīvaraṇā pahinā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiɱ anuppādadhammā. This emphasizes the final and complete abandonment of the five hindrances.
