54.8. Ngọn Ðèn

“Ānāpānassatisamādhi, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṁso.

Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

So satova assasati, satova passasati.

Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti …pe…

‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato mahapphalo hoti mahānisaṁso.

Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno iminā vihārena bahulaṁ viharāmi.

Tassa mayhaṁ, bhikkhave, iminā vihārena bahulaṁ viharato neva kāyo kilamati na cakkhūni;

anupādāya ca me āsavehi cittaṁ vimucci.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘neva me kāyo kilameyya na cakkhūni, anupādāya ca me āsavehi cittaṁ vimucceyyā’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘ye me gehasitā sarasaṅkappā te pahīyeyyun’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘appaṭikūle paṭikūlasaññī vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘paṭikūle appaṭikūlasaññī vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ, yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:

‘sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti,

ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.

Evaṁ bhāvite kho, bhikkhave, ānāpānassatisamādhimhi evaṁ bahulīkate, sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti;

dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti;

adukkhamasukhañce vedanaṁ vedayati, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

Sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati;

dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati;

adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.

So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,

‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

Seyyathāpi, bhikkhave, telañca paṭicca, vaṭṭiñca paṭicca telappadīpo jhāyeyya,

tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya;

evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,

‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.

Aṭṭhamaṁ.

“Mendicants, when immersion due to mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial.

How so?

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 establishes mindfulness in their presence.

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

Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ …

They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

That’s how immersion due to mindfulness of breathing, when developed and cultivated, is very fruitful and beneficial.

Before my awakening—when I was still unawakened but intent on awakening—I too usually practiced this kind of meditation.

And while I was usually practicing this kind of meditation neither my body nor my eyes became fatigued.

And my mind was freed from defilements by not grasping.

Now, a mendicant might wish:

‘May neither my body nor my eyes became fatigued. And may my mind be freed from the defilements by not grasping.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘May I give up memories and thoughts tied to domestic life.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘May I meditate perceiving the repulsive in the unrepulsive.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘May I meditate perceiving the unrepulsive in the repulsive.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘Quite secluded from sensual pleasures, secluded from unskillful qualities, may I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘As the placing of the mind and keeping it connected are stilled, may I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘With the fading away of rapture, may I enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘With the giving up of pleasure and pain, and the ending of former happiness and sadness, may I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, may I enter and remain in the dimension of infinite space.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘Going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, may I enter and remain in the dimension of infinite consciousness.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘Going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, may I enter and remain in the dimension of nothingness.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘Going totally beyond the dimension of nothingness, may I enter and remain in the dimension of neither perception nor non-perception.’

So let them closely focus on this immersion due to mindfulness of breathing.

Now, a mendicant might wish:

‘Going totally beyond the dimension of neither perception nor non-perception, may I enter and remain in the cessation of perception and feeling.’

So let them closely focus on this immersion due to mindfulness of breathing.

When immersion due to mindfulness of breathing has been developed and cultivated in this way, if they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

If they feel a pleasant feeling, they feel it detached.

If they feel a painful feeling, they feel it detached.

If they feel a neutral feeling, they feel it detached.

Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’

They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

Suppose an oil lamp depended on oil and a wick to burn.

As the oil and the wick are used up, it would be extinguished due to not being fed.

In the same way, feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’

They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”