The Related Suttas Collection 54.10

1. One Thing

With Kimbila

So I have heard. At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then the Buddha said to Venerable Kimbila, “Kimbila, how is samādhi due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?”

When he said this, Kimbila kept silent.

For a second time …

And for a third time, the Buddha said to him, “How is samādhi due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?” And a second time and a third time Kimbila kept silent.

When he said this, Venerable Ānanda said to the Buddha, “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak on samādhi due to mindfulness of breathing. The bhikkhus will listen and remember it.”

“Well then, Ānanda, listen and apply your mind well, I will speak.”

“Yes, sir,” Ānanda replied. The Buddha said this:

“Ānanda, how is samādhi due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial? It’s when a bhikkhu—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 establishes mindfulness around the opening (of the nostrils).

Just mindful, they breathe in. Mindful, they breathe out. …

They practice like this: ‘I’ll breathe in watching, again and again, letting go.’ They practice like this: ‘I’ll breathe out watching, again and again, letting go.’ That’s how samādhi due to mindfulness of breathing, when developed and cultivated, is very fruitful and beneficial.

There’s a time when a bhikkhu is breathing in heavily, and they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in feeling deeply the whole body.’ They practice like this: ‘I’ll breathe out feeling deeply the whole body.’ They practice like this: ‘I’ll breathe in stilling the habitual functioning patterns of the body.’ They practice like this: ‘I’ll breathe out stilling the habitual functioning patterns of the body.’ At such a time a bhikkhu is meditating by watching, again and again, an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because the breath is a certain aspect of the body, I say. Therefore, at such a time a bhikkhu is meditating by watching, again and again, an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

There’s a time when a bhikkhu practices like this: ‘I’ll breathe in feeling deeply the (mental) joy.’ They practice like this: ‘I’ll breathe out feeling deeply the (mental) joy.’ They practice like this: ‘I’ll breathe in feeling deeply the (bodily) pleasure.’ They practice like this: ‘I’ll breathe out feeling deeply the (bodily) pleasure.’ They practice like this: ‘I’ll breathe in feeling deeply the the habitual functioning patterns of the mind.’ They practice like this: ‘I’ll breathe out feeling deeply the the habitual functioning patterns of the mind.’ They practice like this: ‘I’ll breathe in stilling the habitual functioning patterns of the mind.’ They practice like this: ‘I’ll breathe out stilling the habitual functioning patterns of the mind.’ At such a time a bhikkhu is meditating by watching, again and again, an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because careful application of mind to the in-breaths and out-breaths is a certain aspect of feelings, I say. Therefore, at such a time a bhikkhu is meditating by watching, again and again, an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

There’s a time when a bhikkhu practices like this: ‘I’ll breathe in feeling deeply the mind.’ They practice like this: ‘I’ll breathe out feeling deeply the mind.’ They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’ 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.’ They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’ At such a time a bhikkhu is meditating by watching, again and again, an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because there is no development of samādhi due to mindfulness of breathing for someone who is unmindful and lacks awareness, I say. Therefore, at such a time a bhikkhu is meditating by watching, again and again, an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.

There’s a time when a bhikkhu practices like this: ‘I’ll breathe in watching, again and again, impermanence.’ They practice like this: ‘I’ll breathe out watching, again and again, impermanence.’ They practice like this: ‘I’ll breathe in watching, again and again, fading away.’ They practice like this: ‘I’ll breathe out watching, again and again, fading away.’ They practice like this: ‘I’ll breathe in watching, again and again, cessation.’ They practice like this: ‘I’ll breathe out watching, again and again, cessation.’ They practice like this: ‘I’ll breathe in watching, again and again, letting go.’ They practice like this: ‘I’ll breathe out watching, again and again, letting go.’ At such a time a bhikkhu is meditating by watching, again and again, an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Having seen with wisdom the giving up of covetousness and displeasure, they watch closely over with equanimity. Therefore, at such a time a bhikkhu is meditating by watching, again and again, an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Suppose there was a large heap of sand at the crossroads. And a cart or chariot were to come by from the east, west, north, or south and destroy that heap of sand.

In the same way, when a bhikkhu is meditating by watching, again and again, an aspect of the body, feelings, mind, or principles, they destroy bad, unskillful qualities.”