10.
The Discourse on Kimila
986.
Thus have I heard -
On one occasion the Blessed One was dwelling at Kimilā in the Bamboo Grove.
There the Blessed One addressed the Venerable Kimila -
"How, Kimila, is the concentration of mindfulness of breathing developed, how is it cultivated so that it is of great fruit and great benefit?"
When this was said, the Venerable Kimila remained silent. For the second time the Blessed One... etc. For the third time the Blessed One addressed the Venerable Kimila - "How, Kimila, is the concentration of mindfulness of breathing developed, how is it cultivated so that it is of great fruit and great benefit?" For the third time the Venerable Kimila remained silent.
When this was said, the Venerable Ānanda said this to the Blessed One - "This is the time, Blessed One; this is the time, Fortunate One! That the Blessed One would speak on the concentration of mindfulness of breathing. Having heard from the Blessed One, the monks will remember it."
"Then, Ānanda, listen, pay close attention; I will speak." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. The Blessed One said this: "And how, Ānanda, is the concentration of mindfulness of breathing developed, how is it cultivated so that it is of great fruit and great benefit? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, mindful, breathes in; mindful, he breathes out, etc. he trains: 'Observing relinquishment, I shall breathe in'; he trains: 'Observing relinquishment, I shall breathe out.' Thus developed, Ānanda, the concentration of mindfulness of breathing, thus cultivated, is of great fruit and great benefit."
"At the time, Ānanda, when a monk breathing in long understands: 'I breathe in long', or breathing out long understands: 'I breathe out long'; or breathing in short, he understands: 'I breathe in short'; or breathing out short, he understands: 'I breathe out short'; he trains: 'Experiencing the whole body, I shall breathe in'; he trains: 'Experiencing the whole body, I shall breathe out'; he trains: 'Calming the bodily activity, I shall breathe in'; he trains: 'Calming the bodily activity, I shall breathe out' - at that time, Ānanda, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. What is the reason for this? I say, Ānanda, that this is a certain body, that is to say - the in-breath and out-breath. Therefore, Ānanda, at that time a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.
"At the time, Ānanda, when a monk trains: 'Experiencing rapture, I shall breathe in'; trains: 'Experiencing rapture, I shall breathe out'; he trains: 'Experiencing happiness, I shall breathe in'; he trains: 'Experiencing happiness, I shall breathe out'; he trains: 'Experiencing mental activity, I shall breathe in'; he trains: 'Experiencing mental activity, I shall breathe out'; trains: 'Calming mental activity, I shall breathe out' - at that time, Ānanda, the monk dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. What is the reason for this? I say this is a certain feeling, Ānanda, that is to say - thorough attention to the in-breath and out-breath. Therefore, Ānanda, at that time the monk dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.
"At the time, Ānanda, when a monk trains: 'Experiencing the mind, I shall breathe in'; trains: 'Experiencing the mind, I shall breathe out'; gladdening the mind... etc. concentrating the mind... etc. trains: 'Releasing the mind, I shall breathe in'; trains: 'Releasing the mind, I shall breathe out' - at that time, Ānanda, the monk dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. What is the reason for this? I do not, Ānanda, speak of the development of concentration through mindfulness of breathing for one who is unmindful and not fully aware. Therefore, Ānanda, at that time the monk dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.
"At the time, Ānanda, when a monk trains: 'Observing impermanence, I shall breathe in'... etc. observing dispassion... etc. observing cessation... etc. trains: 'Observing relinquishment, I shall breathe in'; trains: 'Observing relinquishment, I shall breathe out' - at that time, Ānanda, the monk dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. He, having seen with wisdom that abandoning of covetousness and displeasure, becomes one who thoroughly looks on with equanimity. Therefore, Ānanda, at that time the monk dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.
"Just as, Ānanda, at a crossroads there is a great heap of dust. If a cart or a chariot were to come from the eastern direction, it would destroy that heap of dust; if it were to come from the western direction... etc. if from the northern direction... etc. if a cart or a chariot were to come from the southern direction, it would destroy that heap of dust. So too, Ānanda, a monk dwelling observing the body in the body destroys evil unwholesome mental states; in feelings... etc. In mind... etc. dwelling observing mental phenomena in mental phenomena, he destroys evil unwholesome mental states." The tenth.