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Ashamed, disgusted, Seek for a weapon-bringer. Even ten bhikkhus brought a weapon in one day, Even twenty bhikkhus... Even thirty bhikkhus brought a weapon in one day. It would be good, venerable sir, If the Blessed One would teach another method, So that this community of bhikkhus Might establish themselves in knowledge." "Then, Ananda, Gather all the bhikkhus Who dwell dependent on Vesali Into the service hall." "Yes, venerable sir," Venerable Ananda, Having assented to the Blessed One, Having gathered all the bhikkhus Who dwelt dependent on Vesali Into the service hall, Approached the Blessed One; Having approached, he said to the Blessed One: "Venerable sir, the community of bhikkhus is assembled. Now, venerable sir, The Blessed One may do as he sees fit." Then the Blessed One Approached the service hall; Having approached... He went to the prepared seat and sat down. Having sat down, the Blessed One addressed the bhikkhus: "This concentration through mindfulness of breathing, bhikkhus, when developed and cultivated, is peaceful, sublime, unadulterated, and a pleasant dwelling, and it makes evil, unwholesome states that have arisen vanish and subside on the spot." "Just as, bhikkhus, in the last month of the hot season, dust and dirt are stirred up, and then a great unseasonal rain cloud makes it vanish and subside on the spot; even so, bhikkhus, this concentration through mindfulness of breathing, when developed and cultivated, is peaceful, sublime, unadulterated, and a pleasant dwelling, and it makes evil, unwholesome states that have arisen vanish and subside on the spot. And how, bhikkhus, is this concentration through mindfulness of breathing developed? How is it cultivated so that it is peaceful, sublime, unadulterated, and a pleasant dwelling, and makes evil, unwholesome states that have arisen vanish and subside on the spot?" "Here, bhikkhus, a bhikkhu gone to the forest, or to the root of a tree, or to an empty dwelling, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. Mindful, he breathes in; mindful, he breathes out... He trains himself: 'I will breathe in contemplating relinquishment.' He trains himself: 'I will breathe out contemplating relinquishment.' It is in this way, bhikkhus, that concentration through mindfulness of breathing is developed and cultivated so that it is peaceful, sublime, unadulterated, and a pleasant dwelling, and makes evil, unwholesome states that have arisen vanish and subside on the spot." The Ninth. 10. The Discourse to Kimila 986. Thus have I heard: On one occasion, the Blessed One was dwelling in Kimila, in the Bamboo Grove. There, the Blessed One addressed Venerable Kimila: "How, Kimila, is concentration through mindfulness of breathing developed? How is it cultivated so that it is of great fruit and great benefit?" When this was said, Venerable Kimila remained silent. A second time, the Blessed One... A third time... The Blessed One addressed Venerable Kimila: "How, Kimila, is the concentration of mindfulness of breathing developed and cultivated to be of great fruit and great benefit?" A third time, Venerable Kimila remained silent. When this was said, Venerable Ānanda said to the Blessed One: "Now is the time, Blessed One! Now is the time, Sugata! For the Blessed One to speak of the concentration of mindfulness of breathing. Having heard from the Blessed One, the bhikkhus will remember it." "Then, Ānanda, listen, pay close attention; I shall speak." "Yes, venerable sir," Venerable Ānanda replied to the Blessed One. The Blessed One said this: "How, Ānanda, is the concentration of mindfulness of breathing developed and cultivated to be of great fruit and great benefit? Here, Ānanda, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty dwelling, sits down, having folded his legs crosswise, set his body upright, and established mindfulness in front of him. Mindful, he breathes in; mindful, he breathes out... He trains himself: 'I shall breathe in perceiving relinquishment.' He trains himself: 'I shall breathe out perceiving relinquishment.' It is in this way, Ānanda, that the concentration of mindfulness of breathing is developed and cultivated to be of great fruit and great benefit." "At that time, Ānanda, when a bhikkhu, breathing in a long breath, understands: 'I breathe in a long breath'; or breathing out a long breath, understands: 'I breathe out a long breath'; or breathing in a short breath, understands: 'I breathe in a short breath'; or breathing out a short breath, understands: 'I breathe out a short breath'; he trains himself: 'I shall breathe in experiencing the whole body.' He trains himself: 'I shall breathe out experiencing the whole body.' He trains himself: 'I shall breathe in tranquilizing the bodily formation.' He trains himself: 'I shall breathe out tranquilizing the bodily formation' – at that time, Ānanda, the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. For what reason? I say, Ānanda, that this is a certain kind of body – breathing in and out. Therefore, Ananda, a monk contemplating the body in the body at that time dwells ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. At the time, Ananda, when a monk 'I shall breathe in experiencing rapture,' he trains. 'I shall breathe out experiencing rapture,' he trains. 'I shall breathe in experiencing pleasure,' he trains. 'I shall breathe out experiencing pleasure,' he trains. 'I shall breathe in experiencing mental formations,' he trains. 'I shall breathe out experiencing mental formations,' he trains. 'I shall breathe out tranquilizing mental formations,' he trains – a monk contemplating feelings in feelings, Ananda, at that time dwells ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. For what reason? I declare this, Ananda, to be a certain kind of feeling, namely, the careful attention to breathing in and out. Therefore, Ananda, a monk contemplating feelings in feelings at that time dwells ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. At the time, Ananda, when a monk 'I shall breathe in experiencing the mind,' he trains. 'I shall breathe out experiencing the mind,' he trains. gladdening the mind... (etc.) concentrating the mind... (etc.) 'I shall breathe in liberating the mind,' he trains. 'I shall breathe out liberating the mind,' he trains – a monk contemplating mind in mind, Ananda, at that time dwells ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. For what reason? I do not say, Ananda, that the development of mindfulness of breathing is for one who is unmindful and lacks clear comprehension. Therefore, Ananda, a monk contemplating mind in mind at that time dwells ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. At the time, Ananda, when a monk 'I shall breathe in contemplating impermanence,' he trains... (etc.) contemplating dispassion... (etc.) contemplating cessation... …He trains thus: ‘I shall breathe in contemplating relinquishment.’ He trains thus: ‘I shall breathe out contemplating relinquishment.’ At that time, Ananda, a bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. And whatever is the abandonment of covetousness and displeasure, that he sees with wisdom and rightly observes. Therefore, Ananda, at that time a bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. Just as, Ananda, at a crossroads there is a great heap of dust. If a cart or a chariot should come from the eastern direction, it would strike that heap of dust; if it should come from the western direction… if it should come from the northern direction… if it should come from the southern direction, a cart or a chariot, it would strike that heap of dust. Even so, Ananda, a bhikkhu dwelling contemplating the body in the body strikes down evil unwholesome states; dwelling contemplating feelings… mind… phenomena in phenomena, he strikes down evil unwholesome states. The Tenth. The First Chapter: The Single Phenomenon. Its Summary: The Single Phenomenon and the Factors of Awakening, Purity and the two Fruits; Ariṭṭha, Kappina, Dīpa, Vesālī and Kimila. 2. The Second Chapter 1. The Icchānaṅgala Sutta At one time the Blessed One was dwelling in Icchānaṅgala, in the Icchānaṅgala forest grove. There the Blessed One addressed the bhikkhus thus: “I wish, bhikkhus, to retreat for three months. I am not to be approached by anyone, except by one who brings almsfood.” “Yes, venerable sir,” those bhikkhus replied to the Blessed One, and no one there approached the Blessed One, except by one who brought almsfood. Then, after the passing of those three months, the Blessed One, having emerged from retreat, addressed the bhikkhus thus: “If, bhikkhus, any other The sectarians, the wanderers, might ask thus: ‘By what abiding, friends, did the ascetic Gotama mostly abide during the rainy season retreat?’ When thus asked, bhikkhus, you should answer those other sectarians, the wanderers, thus: ‘By the concentration of mindfulness of breathing, friends, did the Blessed One mostly abide during the rainy season retreat.’ Here, bhikkhus, I breathe in mindfully, I breathe out mindfully. Breathing in long, I know ‘I breathe in long.’ Breathing out long, I know ‘I breathe out long.’ Breathing in short, I know ‘I breathe in short.’ Breathing out short, I know ‘I breathe out short.’ I train myself, ‘I shall breathe in experiencing the whole body.’ ... I train myself,