4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → SN‍ → SN 54 → SN 54.10 🔝

SN 54.10

SN 54.10 Kimbila
- With Kimbila

SN 54.10 Kimbila

With Kimbila



10. Kimilasutta	10. With Kimbila
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kimilāyaṃ viharati veḷuvane.	At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.
Tatra kho bhagavā āyasmantaṃ kimilaṃ āmantesi:	Then the Buddha said to Venerable Kimbila:
“kathaṃ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso”ti?	“Kimbila, how is undistractible-lucidity due to rememberfulness of breathing developed and cultivated so that it is very fruitful and beneficial?”

(Buddha expects all monks to have 16 APS memorized clearly)


Evaṃ vutte, āyasmā kimilo tuṇhī ahosi.	When he said this, Kimbila kept silent.
Dutiyampi kho bhagavā … pe …	For a second time …
tatiyampi kho bhagavā āyasmantaṃ kimilaṃ āmantesi:	And for a third time, the Buddha said to him:
“kathaṃ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso”ti?	“How is undistractible-lucidity due to rememberfulness of breathing developed and cultivated so that it is very fruitful and beneficial?”
Tatiyampi kho āyasmā kimilo tuṇhī ahosi.	And a second time and a third time Kimbila kept silent.


Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“etassa, bhagavā, kālo; etassa, sugata, kālo.	“Now is the time, Blessed One! Now is the time, Holy One!
Yaṃ bhagavā ānāpānassatisamādhiṃ bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha speak on undistractible-lucidity due to rememberfulness of breathing. The monks will listen and remember it.”

(after 3 tries Kimbila fails to answer, Buddha repeats discourse of SN 54.3)


“Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:	The Buddha said this:
“kathaṃ bhāvito ca, ānanda, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso?	“Ānanda, how is undistractible-lucidity due to rememberfulness of breathing developed and cultivated so that it is very fruitful and beneficial?
Idhānanda, bhikkhu	Here, ***, a monk

(STED 16-APS 🌬️😤)

(0. preliminary steps )

[0.1] 🏞️ arañña-gato vā	[0.1] 🏞️ (to the) wilderness-(he)-went, or
🌲 rukkha-mūla-gato vā	🌲 (to the) tree-root-(he)-went, or
🏕️ suññā-(a)gāra-gato vā	🏕️ (to the) empty-dwelling-(he)-went, **
[0.2] nisīdati	[0.2] sits down
[0.3] 🧘 pallaṅkaṃ ābhujitvā	[0.3] 🧘 (into)-cross-leg-posture (he)-bends,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya	[0.4] 🏃📐 straightened body (he)-aspires (to),
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.	[0.5] 🌬️😤 in-front [, as main priority], remembrance he-establishes.
[0.6] 🐘 So sato-va assasati,	[0.6] 🐘 He, Always-a-rememberer, breathes in;
Sato-va passasati	Always-a-rememberer, breathes out.

(1. 🏃 kāyā-(a)nu-passī)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,	(1) long ** breathing-in, 'long (I) am-breathing-in' (he) discerns;
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;	long ** breathing-out, 'long (I) am-breathing-out' (he) discerns;
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,	(2) short ** breathing-in, 'short (I) am-breathing-in' (he) discerns;
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;	short ** breathing-out, 'short (I) am-breathing-out' (he) discerns;
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(3) 🏃 '(the) entire-body: sensitive-to (it), (I) will-breathe-in.' (Thus he) trains.
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;	🏃 (the) entire-body: sensitive-to (it), (I) will-breathe-out.' (Thus he) trains.
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,	(4) 🌊🏃 'pacifying bodily-co-doing, (I) will-breathe-in.' (Thus he) trains.
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.	🌊🏃 pacifying bodily-co-doing, (I) will-breathe-out.' (Thus he) trains.

(2. vedanā-(a)nu-passī)

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(5) 😁 'rapture: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;	😁 rapture: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,	(6) 🙂 'pleasure: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;	🙂 pleasure: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,	(7) 💭 'mental-co-doing: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;	💭 mental-co-doing: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,	(8) 🌊💭 'pacifying mental-co-doing, (I) will-breathe-in.' (Thus he) trains.
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.	🌊💭 pacifying mental-co-doing, (I) will-breathe-out.' (Thus he) trains.

(3. cittā-(a)nu-passī)

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(9) '(the)-mind: -sensitive-to-it, (I) will-breathe-in.' (Thus he) trains.
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(the)-mind: -sensitive-to-it, (I) will-breathe-out.' (Thus he) trains.
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,	(10) 😁 'abundantly-producing-mirth (in the)-mind, (I) will-breathe-in.' (Thus he) trains.
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;	😁 'abundantly-producing-mirth (in the)-mind, (I) will-breathe-out.' (Thus he) trains.
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,	(11) 🌄 'undistract-ifying & lucid-ifying (the)-mind, (I) will-breathe-in.' (Thus he) trains.
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;	🌄 undistract-ifying & lucid-ifying (the)-mind, (I) will-breathe-out.' (Thus he) trains.
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,	(12) 'liberating (the)-mind, (I) will-breathe-in.' (Thus he) trains.
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;	liberating (the)-mind, (I) will-breathe-out.' (Thus he) trains.

(4. ☸Dhammā-(a)nu-passī)

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.	(13) 'im-permanence: -continuously-seeing (it, I) will-breathe-in.' (Thus he) trains.
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;	im-permanence: -continuously-seeing (it, I) will-breathe-out.' (Thus he) trains.
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,	(14) 'dis-passion: -continuously-seeing (it, I) will-breathe-in.' (Thus he) trains.
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;	Dis-passion: -continuously-seeing (it, I) will-breathe-out.' (Thus he) trains.
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,	(15) 'cessation: -continuously-seeing (it, I) will-breathe-in.' (Thus he) trains.
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;	cessation: -continuously-seeing (it, I) will-breathe-out.' (Thus he) trains.
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,	(16) 'relinquishment: -continuously-seeing (it, I) will-breathe-in.' (Thus he) trains.
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.	relinquishment: -continuously-seeing (it, I) will-breathe-out.' (Thus he) trains.



Evaṃ bhāvito kho, ānanda, ānāpānassatisamādhi evaṃ bahulīkato mahapphalo hoti mahānisaṃso.	That’s how undistractible-lucidity due to rememberfulness of breathing, when developed and cultivated, is very fruitful and beneficial.

(🌬️😤 1st set of 4 steps fulfill 4sp 1. kāya-anu-passana)


Yasmiṃ samaye, ānanda, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;	When a monk is breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;	When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’
‘sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṃvedī 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.’
‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ 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.’
kāye kāyānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	At such a time a monk is meditating by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
Taṃ kissa hetu?	Why is that?
Kāyaññatarāhaṃ, ānanda, etaṃ vadāmi yadidaṃ—assāsapassāsaṃ.	Because the breath is a certain aspect of the body, I say.
Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	Therefore, at such a time a monk is meditating by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.

(🌬️😤 2nd set of 4 steps fulfill 4sp 2. vedana-anu-passana)


Yasmiṃ samaye, ānanda, bhikkhu ‘pītippaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati;	There’s a time when a monk practices like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’
‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati;	They practice like this: ‘I’ll breathe in experiencing pleasure.’ They practice like this: ‘I’ll breathe out experiencing pleasure.’
‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati;	They practice like this: ‘I’ll breathe in experiencing the mental processes.’ They practice like this: ‘I’ll breathe out experiencing the mental processes.’
‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati—	They practice like this: ‘I’ll breathe in stilling the mental processes.’ They practice like this: ‘I’ll breathe out stilling the mental processes.’
vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	At such a time a monk is meditating by observing an aspect of feelings—keen, aware, and rememberful, rid of desire and aversion for the world.
Taṃ kissa hetu?	Why is that?
Vedanāññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ—assāsapassāsānaṃ sādhukaṃ manasikāraṃ.	Because close focus on the breath is a certain aspect of feelings, I say.
Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (2)	Therefore, at such a time a monk is meditating by observing an aspect of feelings—keen, aware, and rememberful, rid of desire and aversion for the world.

(🌬️😤 3rd set of 4 steps fulfill 4sp 3. citta-anu-passana)


Yasmiṃ samaye, ānanda, bhikkhu ‘cittappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati;	There’s a time when a monk practices like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’
abhippamodayaṃ cittaṃ … pe …	They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’
samādahaṃ cittaṃ …	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.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ 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.’
citte cittānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	At such a time a monk is meditating by observing an aspect of the mind—keen, aware, and rememberful, rid of desire and aversion for the world.
Taṃ kissa hetu?	Why is that?
Nāhaṃ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi.	Because there is no development of undistractible-lucidity due to rememberfulness of breathing for someone who is unrememberful and lacks awareness, I say.
Tasmātihānanda, citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (3)	Therefore, at such a time a monk is meditating by observing an aspect of the mind—keen, aware, and rememberful, rid of desire and aversion for the world.

(🌬️😤 4th set of 4 steps fulfill 4sp 4. Dhamma-anu-passana)


Yasmiṃ samaye, ānanda, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati … pe …	There’s a time when a monk practices like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’
virāgānupassī …	They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’
nirodhānupassī …	They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’
‘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.’
dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	At such a time a monk is meditating by observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.
So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.	Having seen with wisdom the giving up of desire and aversion, they watch closely over with equanimity.
Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (4)	Therefore, at such a time a monk is meditating by observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.

(simile of chariot crushing dirt easily)


Seyyathāpi, ānanda, catumahāpathe mahāpaṃsupuñjo.	Suppose there was a large heap of sand at the crossroads.
Puratthimāya cepi disāyaṃ āgaccheyya sakaṭaṃ vā ratho vā, upahanateva taṃ paṃsupuñjaṃ;	And a cart or chariot were to come by from the east,
pacchimāya cepi disāya āgaccheyya …	west,
uttarāya cepi disāya …	north,
dakkhiṇāya cepi disāya āgaccheyya sakaṭaṃ vā ratho vā, upahanateva taṃ paṃsupuñjaṃ.	or south and destroy that heap of sand.
Evameva kho, ānanda, bhikkhu kāye kāyānupassī viharantopi upahanateva pāpake akusale dhamme;	In the same way, when a monk is meditating by observing an aspect of the body,
vedanāsu … pe …	feelings,
citte … pe …	mind,
dhammesu dhammānupassī viharantopi upahanateva pāpake akusale dhamme”ti.	or principles, they destroy bad, unskillful ☸Dhammas.”

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