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SN 54.10PTS SN 5.3224 min read

With Kimbila

Kimilasutta

When the Buddha asks Venerable Kimbila about breath meditation, he is unable to answer. At Ānanda’s urging, the Buddha explains in detail.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Saṁyutta Nikāya 54.10Linked Discourses 54.10
  • 0.21. Ekadhammavagga1. One Thing

0.3KimilasuttaWith Kimbila

1.1Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā kimilāyaṁ viharati veḷuvane.At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.1.3Tatra kho bhagavā āyasmantaṁ kimilaṁ āmantesi:Then the Buddha said to Venerable Kimbila,11.4“kathaṁ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso”ti?“Kimbila, how is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?”

2.1Evaṁ vutte, āyasmā kimilo tuṇhī ahosi.When he said this, Kimbila kept silent.

2.2Dutiyampi kho bhagavā …pe…For a second time …

2.3tatiyampi kho bhagavā āyasmantaṁ kimilaṁ āmantesi:And for a third time, the Buddha said to him,2.4“kathaṁ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso”ti?“How is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?”2.5Tatiyampi kho āyasmā kimilo tuṇhī ahosi.And a second time and a third time Kimbila kept silent.

3.1PTS 5.323Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:When he said this, Venerable Ānanda said to the Buddha,3.2“etassa, bhagavā, kālo; etassa, sugata, kālo.“Now is the time, Blessed One! Now is the time, Holy One!3.3Yaṁ bhagavā ānāpānassatisamādhiṁ bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti.Let the Buddha speak on immersion due to mindfulness of breathing. The mendicants will listen and remember it.”

4.1“Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.“Well then, Ānanda, listen and apply your mind well, I will speak.”

4.2“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“Yes, sir,” Ānanda replied.4.3Bhagavā etadavoca:The Buddha said this:

4.4“kathaṁ bhāvito ca, ānanda, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso?“Ānanda, how is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?4.5Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present.

4.6So satova assasati, satova passasati …pe…Just mindful, they breathe in. Mindful, they breathe out. …

4.7‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’4.8Evaṁ bhāvito kho, ānanda, ānāpānassatisamādhi evaṁ bahulīkato mahapphalo hoti mahānisaṁso.That’s how immersion due to mindfulness of breathing, when developed and cultivated, is very fruitful and beneficial.

5.1Yasmiṁ samaye, ānanda, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti;There’s a time when a mendicant is breathing in heavily, and they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’25.2rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti;Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’5.3‘sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati;They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’5.4‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati—They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’5.5kāye kāyānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.At such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.35.6Taṁ kissa hetu?Why is that?5.7Kāyaññatarāhaṁ, ānanda, etaṁ vadāmi yadidaṁ—assāsapassāsaṁ.Because the breath is a certain aspect of the body, I say.45.8Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.Therefore, at such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

6.1PTS 5.324Yasmiṁ samaye, ānanda, bhikkhu ‘pītippaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati;There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’6.2‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati;They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’6.3‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati;They practice like this: ‘I’ll breathe in experiencing the the mental process.’ They practice like this: ‘I’ll breathe out experiencing the the mental process.’6.4‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati—They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’56.5vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.At such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.6.6Taṁ kissa hetu?Why is that?6.7Vedanāññatarāhaṁ, ānanda, etaṁ vadāmi, yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ.Because careful application of mind to the in-breaths and out-breaths is a certain aspect of feelings, I say.66.8Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.Therefore, at such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

7.1Yasmiṁ samaye, ānanda, bhikkhu ‘cittappaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati;There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’7.2abhippamodayaṁ cittaṁ …pe…They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’7.3samādahaṁ cittaṁ …They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’7.4‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati—They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’7.5citte cittānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.At such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.7.6Taṁ kissa hetu?Why is that?7.7Nāhaṁ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṁ vadāmi.Because there is no development of immersion due to mindfulness of breathing for someone who is unmindful and lacks awareness, I say.77.8Tasmātihānanda, citte cittānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.Therefore, at such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.

8.1Yasmiṁ samaye, ānanda, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati …pe…There’s a time when a mendicant practices like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’8.2virāgānupassī …They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’8.3nirodhānupassī …They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’8.4‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati—They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’8.5dhammesu dhammānupassī, ānanda, bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.At such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.8.6So yaṁ taṁ hoti abhijjhādomanassānaṁ pahānaṁ taṁ paññāya disvā sādhukaṁ ajjhupekkhitā hoti.Having seen with wisdom the giving up of covetousness and displeasure, they watch closely over with equanimity.88.7Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṁ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.Therefore, at such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

9.1PTS 5.325Seyyathāpi, ānanda, catumahāpathe mahāpaṁsupuñjo.Suppose there was a large heap of sand at the crossroads.9.2Puratthimāya cepi disāyaṁ āgaccheyya sakaṭaṁ vā ratho vā, upahanateva taṁ paṁsupuñjaṁ;And a cart or chariot were to come by from the east,9.3pacchimāya cepi disāya āgaccheyya …west,9.4uttarāya cepi disāya …north,9.5dakkhiṇāya cepi disāya āgaccheyya sakaṭaṁ vā ratho vā, upahanateva taṁ paṁsupuñjaṁ.or south and destroy that heap of sand.

9.6Evameva kho, ānanda, bhikkhu kāye kāyānupassī viharantopi upahanateva pāpake akusale dhamme;In the same way, when a mendicant is meditating by observing an aspect of the body,9.7vedanāsu …pe…feelings,9.8citte …pe…mind,9.9dhammesu dhammānupassī viharantopi upahanateva pāpake akusale dhamme”ti.or principles, they destroy bad, unskillful qualities.”

9.10Dasamaṁ.

9.11Ekadhammavaggo paṭhamo.

10.0Tassuddānaṁ

10.1Ekadhammo ca bojjhaṅgo,10.2suddhikañca duve phalā;10.3Ariṭṭho kappino dīpo,10.4vesālī kimilena cāti.

Translator’s notes

  1. The several discourses at Kimbilā all feature the monk named Kimila; it is a common practice to this day to name monastics for their place of residence. We might translate, “the venerable of Kimbilā”. In those discourses, he asks the Buddha about the long lasting of the dispensation (AN 5.201, AN 6.40, AN 7.59).

    ↩ sn54.10:1.3

  2. This passage shows how mindfulness of breathing maps on to the four kinds of mindfulness meditation, a theme explored in more detail in MN 118.

    ↩ sn54.10:5.1

  3. This shows how mindfulness of breathing maps on to the four kinds of mindfulness meditation, a theme explored in more detail in MN 118.

    ↩ sn54.10:5.5

  4. The Pali here is kāyaññataraṁ, literally, “a certain body”. What it means is that the breath, as one of the four material elements, is a certain aspect of our physical embodiment which is selected here for contemplation, rather than, say, the parts of the body or the postures as we find in the full presentation of satipaṭṭhāna at MN 10 or MN 119. Here and below, MN 118 prefixes the locative plural, “a certain body among the bodies”.

    ↩ sn54.10:5.7

  5. The “inbreathing” phrase is absent from MS, but it is found in PTS.

    ↩ sn54.10:6.4

  6. The sense here is that the pleasant feelings of breath meditation are part of the full spectrum of feelings contemplated in satipaṭṭhāna, which include painful feelings (MN 10:32.1). The meditator “carefully” (sādhukaṁ) focuses on these feelings as they manifest in the breath. The point is that “breath” is not purely a physical phenomenon. The material property of “air” is its most obvious dimension, but we experience breath as a complex that includes emotional and cognitive dimensions. As the physical process becomes subtle, feeling becomes apparent as an aspect of the breath that has always been there, but not clearly perceived.

    ↩ sn54.10:6.7

  7. Here the manner of explanation is changed, but the sense is not dissimilar. At MN 10:34.1 the contemplation of mind includes states of mind characterized by greed, hate, and delusion, which are experienced by one lacking mindfulness and awareness. Mindfulness of breathing, however, focuses on the purified mind states of deep meditation. It is also perhaps noteworthy that the third absorption is said to be characterized by mindfulness and awareness, while the fourth absorption is characterized by equanimity, which is highlighted in the next step.

    ↩ sn54.10:7.7

  8. “Covetousness and displeasure” are the defilements relinquished in satipaṭṭhāna itself (MN 10:3.2). This passage refers to reviewing or reflective knowledge, looking back over the course of meditation, seeing how the defilements are abandoned, and understanding how this happens according to the “principles” (dhammā) of cause and effect. With understanding comes equanimity, as one is no longer attached.

    ↩ sn54.10:8.6