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Saṃyutta Nikāya
5. Mahā-Vagga
54. Ānāpāna Saṃyutta
1. Eka-Dhamma Vagga

The Book of the Kindred Sayings
5. The Great Chapter
54. Kindred Sayings about
In-Breathing and Out-Breathing
1. The One Condition

Sutta 6

Ariṭṭha Suttaṃ

Ariṭṭha[11]

Translated by F. L. Woodward
Edited by Mrs. Rhys Davids

Copyright The Pali Text Society
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[278]

[1][bodh][olds][than] THUS have I heard:

Once the Exalted One was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park.

Then the Exalted One addressed the monks, saying:

"Monks, do ye practise
concentration on in-breathing and out-breathing?"

At these words the venerable Ariṭṭha said to the Exalted One:

"I, lord, do practise it."

"But in what way do you practise it, Ariṭṭha?"

"Thus, lord.

I abandon sensual desire
for lusts that are past.

Sensual desire for lusts to come
is vanished.

Both [279] inwardly and outwardly
the consciousness of repugnance for things
is perfectly disciplined.[12]

Mindful I breathe in,
mindful I breathe out.[13]

That, lord, is how I practise
concentration on in-breathing and out-breathing."

"True, Ariṭṭha.

That is concentration on in-breathing and out-breathing.

And yet I-declare it is not.

Now, Ariṭṭha, I will tell you how
concentration on in-breathing and out-breathing
is done perfectly, in every detail.

Do you listen to it.

Apply your mind and I will speak."

"I will, lord," replied the venerable Ariṭṭha to the Exalted One.

The Exalted One said:

"Now, Ariṭṭha, how is concentration on in-breathing and out-breathing
done perfectly,
in every detail?

In this method, Ariṭṭha,
a monk who goes to a forest
or the foot of a tree
or a lonely place,
sits down cross-legged,
holding the body straight.
Setting mindfulness in front of him,
he breathes in mindfully
and mindfully breathes out.

As he draws in a long breath he knows:

'A long breath I draw in.'

As he breathes out a long breath he knows:

'I breathe out a long breath.'

As he draws in a short breath he knows:

'A short breath I draw in.'

As he breathes out a short breath he knows:

'I breathe out a short breath.'

Thus he makes up his 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 he makes up his 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.'

He makes up his 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.'

He makes up his 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.'

He makes up his 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.'

That, Ariṭṭha, is how concentration on in-breathing and out-breathing
is done perfectly,
in every detail."

 


[11] Cf. M. i, 130; A. iii, 451; Vinaya Texts, ii, 377.

[12] 'Herein,' says Comy. 'he declares the path of non-retum.'

[13] 'Here he declares the insight of the path of Arahantship.'


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