Saṃyukta Āgama: Mindfulness of Breathing
801. Five Dharmas
Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.
At that time, the Bhagavān said to the bhikṣus, “There are five dharmas that bring many abundant benefits for the cultivation of mindfulness of breathing. What are these five?
“Abiding in the pure precepts of the Prātimokṣa rules, abiding and progressing perfectly with majestic deportment, with fear and concern arising for even minor transgressions. Accepting, maintaining, and studying the precepts is called the first practice that brings many abundant benefits for the cultivation of mindfulness of breathing.
“Moreover, bhikṣus, having few desires, few possessions, and few affairs to attend to, is called the second dharma which brings many abundant benefits for the cultivation of mindfulness of breathing.
“Moreover, bhikṣus, knowing moderation in food and drink, having neither too much nor too little, and to not give rise to thoughts seeking and desiring food and drink, considering only the essential matters, is called the third dharma which brings many abundant benefits for the cultivation of mindfulness of breathing.
“Moreover, bhikṣus, not slumbering at the beginning of the night or at the end of the night considering only the essential matters, is called the fourth dharma which brings many abundant benefits for the cultivation of mindfulness of breathing.
“Moreover, bhikṣus, spending leisure time within the forest, away from various troubles and conflicts, is called the fifth dharma which brings many abundant benefits for the cultivation of mindfulness of breathing.”
After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.
802. Knowledge
Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.
At that time, the Bhagavān said to the bhikṣus, “You should cultivate mindfulness of breathing. A bhikṣu who cultivates mindfulness of breathing, cultivating it assiduously, obtains rest in body and rest in mind, with vitarka and vicāra, with extinction and purity, connected with knowledge cultivated to completion.”
After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.
803. Knowledge
Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.
At that time, the Bhagavān said to the bhikṣus, “You should cultivate mindfulness of breathing. If a bhikṣu cultivates mindfulness of breathing, and cultivates it much, he obtains rest in body and mind. With vitarka and vicāra, tranquility, purity, connected with knowledge cultivated to completion.
“How does one cultivate mindfulness of breathing, so that having cultivated it much, he obtains rest in body and mind, with vitarka and vicāra, extinction, purity, connected with knowledge cultivated to completion? This bhikṣu, if he depends upon a village or city, in the morning gets dressed, grabs his bowl, and enters the village to beg for food. Skillfully protecting his body guarding the doors of his faculties, he skillfully fixes and steadies the mind.
“After begging for food, he returns to his original place, puts away his robe and bowl, and washes his feet. He then goes to a forest, or an empty room, or below a tree, or perhaps an empty place outdoors. He then corrects his body, and sits down. Fixing his mindfulness before him, he severs worldly craving and affections, in purity apart from desires, severing hatred, sloth and torpor, restlessness and remorse, and doubt. crossing over doubts and confusions, with his mind obtaining resolve from skillful dharmas. Detached from the afflictions of the Five Hindrances of the mind which cause his wisdom-power to weaken, and act as obstructing factors, making one not go to Nirvāṇa.
“Mindful of the in-breath, he skillfully trains with focused mindfulness. Mindful of the out-breath, he skillfully trains with focused mindfulness... for long breaths... for short breaths... breathing in aware of the entire body, he skillfully trains breathing in aware of the entire body; breathing out aware of the entire body, he skillfully trains breathing out aware of the entire body. Breathing in aware of calming bodily formations, he skillfully trains in breathing in aware of calming bodily formations; breathing out aware of calming bodily formations, he skillfully trains in breathing out aware of calming bodily formations.
“... aware of joy... aware of bliss... aware of mental formations... breathing in aware of calming mental formations, he skillfully trains in breathing in aware of calming mental formations; breathing out aware of calming mental formations, he skillfully trains in breathing out aware of calming mental formations.
“... aware of the mind... aware of gladdening the mind... aware of steadying the mind... breathing in aware of releasing the mind, he skillfully trains breathing in aware of releasing the mind; breathing out aware of releasing the mind, he skillfully trains breathing out aware of releasing the mind.
“... contemplating impermanence... contemplating severance... contemplating desirelessness... breathing in contemplating cessation, he skillfully trains breathing in contemplating cessation; breathing out contemplating cessation, he skillfully trains breathing out contemplating cessation.
“This is called cultivating mindfulness of breathing so the body is calm, the mind is calm, with vitarka and vicāra, with extinction and purity, connected with knowledge cultivated to completion.”
After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.
804. Severing Thoughts
Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.
At that time, the Bhagavān said to the bhikṣus, “You should cultivate mindfulness of breathing. Cultivating mindfulness of breathing, cultivating it assiduously, cuts off thoughts. How is mindfulness of breathing cultivated, cultivated assiduously, to cut off thoughts?
“If a bhikṣu depends upon a village or city... as previously stated... up to the skillful training of breathing out, contemplating cessation.
“This is called cultivating mindfulness of breathing, cultivating it assiduously, to cut off thoughts.”
After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.
As with cutting off thoughts, it is also such as this for becoming immovable, obtaining great fruit and great benefit, and also so for obtaining the nectar of immortality, the ultimate nectar of immortality, and for obtaining the two fruits, four fruits, and seven fruits. Each sūtra is spoken just as the previous one.
805. Ariṣṭa
Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.
At that time, the Bhagavān said to the bhikṣus, “As I expound mindfulness of breathing, have you cultivated it?” At that time, there was a bhikṣu named Ariṣṭa, seated within the assembly. He arose from his seat, adjusted his robe, and paid his respects to the Buddha. Kneeling with his right knee to the ground, he joined his palms together and addressed the Buddha, saying, “Bhagavān, as the Bhagavān has spoken of mindfulness of breathing, I have cultivated it.”
The Buddha said to Ariṣṭa, “Bhikṣu, how do you cultivate mindfulness of breathing as I have expounded it?” The bhikṣu addressed the Buddha, saying, “Bhagavān, regarding past formations, I pay these no mind. Regarding future formations, I do not give rise to delight for them. Regarding present formations, I do not give rise to defiling attachment. Regarding internal and external obstructions and thoughts before me, they are skillfully removed and extinguished. I have thusly cultivated mindfulness of breathing as expounded by the Bhagavān.”
The Buddha said to Ariṣṭa, “Bhikṣu, you truly cultivate mindfulness of breathing as I have expounded it. It is not uncultivated. However, bhikṣu, in regard to your cultivation of mindfulness of breathing, there is still that which is superior, surpassing, and higher. What is it that is superior and surpasses the cultivation by Ariṣṭa of mindfulness of breathing? This bhikṣu, if he depends upon a city or village... as previously stated in detail... up to skillfully training breathing out, contemplating cessation. This, Ariṣṭa Bhikṣu, is superior and surpasses your cultivation of mindfulness of breathing.”
After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.
806. Kapphiṇa
Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.
At that time, in the morning, the Bhagavān put on his robe, grabbed his bowl, and entered the city of Śrāvastī to beg for food. Having eaten, he returned to his residence, and put away his robe and bowl. Having washed his feet, he grabbed his niṣīdana, entered the Andha Grove, sat below a tree, and in the daytime, he contemplated in dhyāna.
Then Venerable Kapphiṇa, also in the morning, put on his robe and picked up his bowl, and entered the city of Śrāvastī to beg for food. Returning, he put away his robe and bowl. After washing his feet, he grabbed his niṣīdana, entered the Andha Grove, and sat in dhyāna below a tree. Not far from the Buddha, he made his body straight and unmoving, correcting body and mind, in supreme wondrous contemplation.
At that time, many bhikṣus in the afternoon, emerged from dhyāna and went to visit the place of the Buddha. Bowing their heads at the feet of the Buddha, they withdrew to one side. The Buddha said to the Bhikṣus, “Do you see Venerable Kapphiṇa? He is not far from me. sitting correctly with body straight, body and mind unmoving, abiding in supreme wondrous abiding.”
The bhikṣus addressed the Buddha, saying, “Bhagavān, we have seen that venerable sitting correctly with his body straight, skillfully preserving his body, not leaning and not moving, in supreme wondrous concentration.”
The Buddha said to the bhikṣus, “If a bhikṣu cultivates samādhi, with body and mind peacefully abiding, not leaning and not moving, abiding in supreme wondrous abiding, then this bhikṣu obtains this samādhi, unmoving and skillful, and what he desires is obtained.”
The bhikṣus addressed the Buddha, saying, “What samādhi is this, that a bhikṣu obtains this samādhi, with body and mind unmoving, abiding in supreme wondrous abiding?”
The Buddha said to the bhikṣus, “If a bhikṣu depends upon a village, in the morning he puts on his robe and grabs his bowl, and enters the village to beg for food. Returning to his residence, he puts away his robe and bowl, and washes his feet. Entering the forest, or an empty room, he sits in an empty place. He contemplates, focusing his mind... even up to... the skillful training of breathing, contemplating cessation. This is called the samādhi of a bhikṣu sitting correctly in contemplation, with body and mind unmoving, abiding in supreme wondrous abiding.”
After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.
807. Two Months
Thus have I heard. At one time, The Buddha was abiding in the Icchānaṅgala Forest.
At that time, the Bhagavān said to the bhikṣus, “I wish to sit in dhyāna for two months. The bhikṣus should not come and go here, except for a bhikṣu to deliver food, and at the time of the Upavasatha. At that time, after the Bhagavān had said this, he then sat in dhyāna for two months. There were no bhikṣus who disturbed him, except to deliver food, and at the time of the Upavasatha.
At that time, after the Bhagavān’s two months of sitting in dhyāna had passed, he awoke from dhyāna. With the bhikṣu saṃgha seated before him, he said to the bhikṣus, “Suppose those on outer paths, who have left home, were to question you, ‘What seated dhyāna was Śramaṇa Gautama in for those two months?’ You should reply, “For two months, the Tathāgata was abiding in the contemplation of sitting in dhyāna with mindfulness of breathing.” For what reason? In these two months, I was mindful of ānāpāna, abiding a long time in contemplation, When there was an in-breath, I was mindful of the in-breath, knowing it as it really was; when there was an out-breath, I was mindful of the out-breath, knowing it as it really was; whether long or short. Aware of the entire body, I was mindful of the in-breath, knowing it as it really was; aware of the entire body, I was mindful of the out-breath, knowing it as it really was. Calming bodily formations, I was mindful of the in-breath, knowing it as it really is.
“Up to contemplating cessation, mindful of the out-breath, knowing it as it really is. In all cases I knew them.
“At that time, I thought, ‘This abiding in contemplation is still coarse. I will now bring this contemplation to rest, and then cultivate an even more subtle state, and cultivate abiding in that.’ At that time, I calmed that coarse contemplation, and then entered a more subtle contemplation, and abided there a long time.
“Then there were three devaputras from the highest realm of form who came in the night to the place where I was. One devaputra said these words: ‘Śramaṇa Gautama has arrived.’ Another devaputra said, ‘He has not arrived, he is arriving.’ The third devaputra said, ‘He has neither arrived, nor is he arriving. This abiding in cultivation is the cessation of an arhat.’”
The Buddha said to the bhikṣus, “If there is that which may be correctly said to be the noble abiding, the divine abiding, the pure abiding, the abiding of training, the abiding of beyond training, the abiding of the Tathāgata, that those trainees who have not obtained it should obtain it; those who have not arrived at it should arrive at it; those who have not realized it should realize it; that present abiding in the bliss of the Dharma, for those beyond training, is, ‘mindfulness of breathing,’ and may be correctly said to be this. For what reason? Mindfulness of breathing is the noble abiding, the divine abiding, the pure abiding... up to... that present abiding in the bliss of the Dharma, for those beyond training.”
After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.
808. Kapilavastu
Thus have I heard. At one time, the Buddha was abiding in Kapilavastu, in the Nyagrodha Park.
At that time, Śākya Mahānāman went to the place of the bhikṣu Venerable Kāma* (迦磨). After bowing his head at the feet of Kāma Bhikṣu, he withdrew to one side, and spoke to Kāma Bhikṣu, saying, “What, Venerable Kāma, is abiding at the stage of training the same as the abiding of the Tathāgata, or is the abiding of a trainee different from the abiding of the Tathāgata?”
Kāma Bhikṣu replied, saying, “Mahānāman, the abiding of a trainee is different from the abiding of the Tathāgata. Mahānāman, one who abides as a trainee severs the Five Hindrances and abides there. The abiding of the Tathāgata has fully severed the Five Hindrances, fully aware, and having severed them at the root, like cutting off the head of a palm tree, they will not grow further, and future dharmas will not arise.
“At one time, the Bhagavān was abiding in the Icchānaṅgala Forest. At that time, the Bhagavān said to the bhikṣus, ‘I wish to sit in dhyāna for two months. You bhikṣus should not come here, except for a bhikṣu to deliver food, and at the time of the Upavasatha.’
As previously stated, up to... that present abiding in the bliss of the Dharma, for those beyond training.
“For this reason you should know, Mahānāman, that the abiding of a trainee is different from the abiding of the Tathāgata.”
Śākya Mahānāman heard what Kāma Bhikṣu had said. Delighted, he arose from his seat and departed.
809. Impurity
Thus have I heard. At one time, the Buddha was in a town of the Vṛjis, near the Valgumudā River, in the Śāla Tree Forest.
At that time, the Bhagavān spoke to the bhikṣus about impurity contemplation, praising impurity contemplation, and saying, “Bhikṣus who cultivate impurity contemplation, cultivating it much, obtain great fruit and great benefits.”
Then, the bhikṣus cultivated impurity contemplation, feeling disgusted by the suffering of the body. Some took a blade and killed themselves, or took poisonous medicines, or hanged themselves, or jumped off a crag to kill themselves, or requested the assistance of another bhikṣu to kill themselves.
There was a bhikṣu who was distinguished in his disgust for suffering and discharges of impurity, and approached the place of Deer Forest, son of brahmāṇas, and spoke to Deer Forest, son of brahmāṇas, saying, “Venerable, if you will kill me, my robe and bowl are yours.” Then Deer Forest, a son of brahmāṇas, killed that bhikṣu, and brought his knife to the shore of the Valgumudā River.
As he washed the knife, there was a celestial māra that abided in mid-air and praised Deer Forest, son of the brahmāṇas, saying, “Excellent, excellent, Venerable! You have obtained immeasurable merits by causing the śramaṇas, those sons of the Śākya, to uphold the precepts and have virtue, crossing over what has not been crossed over, not yet liberated to be liberated, to cause those who have not attained rest to attain rest, to cause those who have not attained Nirvāṇa to attain Nirvāṇa. All the benefits of these things, the robes and bowls, entirely belong to you.”
Then Deer Forest, son of brahmāṇas, heard these praises, increased in his evil and perverse views, thinking, “I now have great riches, and great deeds of merit, causing the śramaṇas, those sons of the Śākya, to uphold the precepts and virtue, crossing over what has not been crossed over, not yet liberated to be liberated, to cause those who have not attained rest to attain rest, to cause those who have not attained Nirvāṇa to attain Nirvāṇa. Their robes and bowls, in all cases, belong to me.”
Then, taking a sharp knife in his hand, he went to the usual halls, walking areas, individual rooms, and dhyāna rooms. Seeing the bhikṣus, he said to them, “What śramaṇas, who uphold the precepts with virtue, who have not crossed over, I will cause to be crossed over; who have not be released, I will cause to be released; who have not found rest, I will cause to find rest; who have not attained Nirvāṇa, I will cause to attain Nirvāṇa?”
Then there were bhikṣus who were disgusted by the suffering of the body, who emerged from their residences, and spoke to Deer Forest, son of brahmāṇas, saying, “I have not crossed over, you should cross me over; I have not been released, you should release me; I have not obtained rest, you should cause me to obtain rest; I have not attained Nirvāṇa, you should cause me to attain Nirvāṇa.”
Then Deer Forest, son of brahmāṇas, then took his sharp knife and killed that bhikṣu, one by one, even up to killing sixty people.
At that time, at the fifteenth of the month, when it was time to recite the precepts, the Bhagavān was seated before the assembly, and said to Venerable Ānanda, “For what reason have the bhikṣus become so few, having diminished, having been eliminated?”
Ānanda addressed the Buddha, saying, “The Bhagavān spoke to the bhikṣus about impurity contemplation, praising impurity contemplation. After the bhikṣus had cultivated impurity contemplation, felt disgusted by the suffering of the body...” As previously stated in detail. “Sixty people died. Bhagavān, and for that reason, the bhikṣus were caused to become few, to diminish, to be eliminated.
“We request the Bhagavān to further speak on other dharmas, causing the bhikṣus to hear it, diligently cultivate wisdom, take joy in the correct Dharma, and joyfully abiding in the correct Dharma.”
The Buddha said to Ānanda, “For this reason, I will now explain how, in sequence, to abide in the subtle abiding, in accordance with awakening, Then arisen and unarisen evil and impure dharmas to come to a rest, like a great rain from the heavens, arisen and unarisen dust is caused to subside.
Thusly, bhikṣus, cultivate the subtle abiding, so arisen and unarisen evil and impure dharmas are caused to subside. Ānanda, how can the subtle abiding be cultivated much, in accordance with awakening, so that arisen and unarisen evil and impure dharmas are caused to subside? That is to say, by abiding in mindfulness of breathing.”
Ānanda addressed the Buddha, saying, “How does one cultivate abiding in mindfulness of breathing, in accordance with awakening, so that arisen and unarisen evil and impure dharmas are caused to subside?”
The Buddha said to Ānanda, “If a bhikṣu depends upon a village... as previously stated in detail, up to... training contemplating cessation on the out-breath.”
After the Buddha had spoken this sūtra, Venerable Ānanda heard what the Buddha had said, and joyfully practiced in accordance.