mindfulness of breathing in the samyukta-agama

Buddhist Studies Review 24(2) 2007,137-50 doi: 10.1558/bsrv.v24i1.l37

ISSN (print): 0256-2897 ISSN (online): 1747-9681

Mindfulness of Breathing in the SaJ?lyukta-agamal

Aniilayo

Department of Indology and Tibetology, Philipps university, Marburg, Germany

ABSTRACT: The present article supplies an annotated translation of the sixteenfold

instructions on mindfulness of breathing in the Chinese 5arrtyukta-agama. These instructions show how mindfulness of breathing fulfils the four satipatthallas and leads to the development of the seven bojjhar\gas, thereby leading to knowledge and liberation. The translation is followed by a comparison with its Pilli counterpart, the Ananda-sutta in the 5arrtyutta-nikaya.

INTRODUCTION

One of the most prominent aspects of early Buddhism is its strong emphasis on mental culture, The importance of mental culture is a recurrent theme throughout the discourses collected in the Piili Nikayas and the Chinese Agamas, often accompanied by practical instructions on how to tackle this task. Out of the various methods for mental culture treated in the early discourses, mindfulness of breathing may well be the most widely practised method at present.

A comprehensive undertaking of this method is described in the Ananda-sutta found in the Aniipana-SCl1JIYUtta of the SClJ'!Iyutta-nikaya and in its counterpart in the SClJ'!Iyukta-agama (T 99).2 This SaT]1yukta-o.gama was translated by Bao-yun (Jf�) between 435 and 436 CE based on a manuscript read out by GUJ).abhadra,3 which may be identical with the SaT]1yukta-agama manuscript brought by Fa-xian (5t�) from Ceylon! As a basis for comparing the piili and Chinese versions with each other, in what follows the SaT]1yukta-o.gama discourse will be translated.

1. I am indebted to Rod Bucknell, William Chu, florin Deleanu, Peter Harvey and Ken Su for comments on an earlier version of this article.

2. SN 54:13 at SN V 328-333 and SA 810 at T II 20Ba-c. To facilitate comparison with the Pilli version and its translation in Bodhi (2000, 178G-5), I employ Pali terminology, without thereby intending to take a position on the language of the original Sarrtyukta-iigama manuscript. In fact, according to de long (1981, 108) the original used for translating the Sarrtyukta-agama would have been in Sanskrit.

3_ T 2085 at T U 865C24. 4. On the hypotheSiS that the translation of the Sarrtyukta-agama (T 99) was based on a manuscript

brought by fa-xian see Analayo (2007) and Glass (2006, 21-5).

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138 BUDDHIST STUDIES REVIEW

TRANSLATION

[Discourse to Ananda'p

Thus have I heard. At one time the Buddha was living among the Vajjians in a cedar forest on the bank of the Vaggumuda river.6

At that time the venerable kanda, [who was] reflecting and meditating [while being] alone and in seclusion, had the following thought: 'Is there one dhamma that, [when] repeatedly and much practised, brings to fulfilment four dhammas; [and when these] four dhammas are fulfilled, [they] fulfil seven dhammas; [and when these] seven dhammas are fulfilled, [they] fulfil two dhammas?'

Then the venerable kanda, haVing arisen from meditation [in seclusion], approached the Buddha, paid homage by touching [the Buddha's] feet with his head, sat down at one side and [respectfully] said to the Buddha: 'Blessed One, reflecting and meditating [while] being alone in seclusion, I had the following thought: Is there one dhamma that, [when] it has been much practised, brings four dhammas to fulfilment ... (up to)7 ... fulfil two dhammas? I now ask the Blessed One, could there be one dhamma that, [when] it has been much practised, can bring [four dhammas to fulfilment] .,. (up to) ... fulfil two dhammasT

The Buddha told Ananda: 'There is one dhamma that, [when] it has been much practised ... (up to) ... can bring two dhammas to fulfilment. What is that one dhamma? It is mindfulness of breathing in and breathing out.

[When mindfulness of breathing in and breathing out] has been much practised, it can bring to fulfilment the four establishings of mindfulness. [When] the four establishings of mindfulness are fulfilled, they fulfil the seven factors of awakening. [When] the seven factors of awakening are fulfilled, they fulfil knowledge and liberation.

How does the development of mindfulness of breathing in and breathing out fulfIl the four establishings of mindfulness? Here a monk lives in dependence on some village .,. (up to)8 ... he trains to be mindful of cessation when breathing out.

5. The TaishO edition does not give a title. I follow Akanuma (1929, n) and Anesald (1908, 108), who suggest i!DI1l as the title.

6. SA 810 at T 11208alo: t:ifm�#, with T 2130 at T LIV 1047b6 explaining that t:ifm� stands for a type of cedar tree, �Bf3it. SN 54:13 at SN V 328,24 sets in only once Ananda approaches the Buddha. who is staying at Savatthi.

7. Here and elsewhere '_ (up to) _' renders lJ¥, an abbreviation found in the original (similar to the pe in Piili discourses). To indicate abbreviations found in the original that are not marked as such I use just '._'.

8. SN 54:13 at SN V 329,20 Introduces the practice of mindfulness of breathing by describing how a monk goes to a forest, to the foot of a tree, or to an empty hut (d. also MN 118, the AniipQnasatisutta, at MN III 82,24). The same would be implidt In the present abbreviated passage, as these places are mentioned in a description of the practice of mindfulness of breathing in SA 803 at T 11206a22. This description in SA 803 begins by depicting how a monk lives in dependence on some village or town. where he goes to beg his food in the morning, and, after partaking of his meal, retreats to one of these suitable places for practising mindfulness of breathing. Accord-

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ANALAYO MINDFULNESS OF BREATHING IN THE SA¥YUKTA-AGAMA 139

Ananda, in this way a noble disciple when breathing in mindfully trains to breath in mindfully, when breathing out mindfully [he] trains to breath out mindfully.9 If long, if short ... experiencing the whole bodily formation ... .J0

[In this way], when breathing in mindfully [he] trains to breath in mindfully, when breathing out mindfully he trains to breath out mindfully. II When calming bodily formations [while] breathing in mindfully [he] trains to calm bodily formations [while] breathing in mindfully; when calming bodily formations [while] breathing out mindfully [he] trains to calm bodily formations [while] breathing out mindfully.

At that time [in regard to] the body a noble disciple contemplates the body with mindfulness established on a certain kind of body.12 That is indeed how to give attention in accordance with the body.

Then there is a time [when] a noble disciple knows and experiences joy ... knows and experiences happiness ... knows and experiences mental formations ... knows and experiences the calming of mental formations. [In this way], when [calming mental formations while] breathing in mindfully he trains to calm mental formations [while] breathing in mindfully; when calming mental formations [while] breathing out mindfully he trains to calm mental formations [while] breathing out mindfully.

This is [how] at that time [in regard to] feelings a noble disciple contemplates feelings with mindfulness established on what then is also a certain kind of feeling.13 That is indeed how to give attention in accordance with feelings.14

[Then there] is a time [when] a noble disciple knows and experiences the mind ... [knows and experiences] gladdening the mind ... [knows and experiences]

ing to another Sal!1yukta-agama discourse, SA 801 at TIl 206a5, such a secluded location is in fact one out of five conditions that greatly benefit the practice of mindfulness of breathing.

9. SN 54:13 (supplemented from SN V 311,13) does not mention any training at this point, see discussion below and the survey of the sixteenfold scheme given in the appendix. Also SN 54:13 consistently has a monk as its subject, whereas SA 810 begins by mentioning a monk, then changes here to a noble disciple, and when treating the awakening factors reverts again to a monk.

10. SN 54:13 (supplemented from SN V 311,18) only speaks at this point of'experiencing the whole body', sabba-lcaya-patisamvedf, and turns to bodily formations only in the subsequent fourth phase of the sixteenfold scheme, which requires 'calming the bodily formations', passambhayQl!l kiiya-salikhiira/rl; see discussion below.

11. This sentence seems redundant, as it repeats the instruction given at the outset. 12. SA 810 at T II 208a29: U-j'-l':fia:ljJHnjtftf±��, where my translation is based on the

assumption that �� renders an expression similar to the Piili kiiyaiiiiatara. SN 54:13 at SN V 329,28 adds here and in relation to the other three satiparrhanas that practice is undertaken diligently, clearly knowing and mindfully, free from covetousness and discontent in regard to the world, iirop! sampajiino satimii vineyya loke abhijjhiidomanassal!1.

13. SA 810 at T II 208b4: ��5!'>-j'-r!a:Ij��IN;ftf±, :5m��, where, in spite of a slightly different formulation, the sense should be similar to the earlier instance of body contemplation, cf. above note 12. SN 54:13 at SN V 330,11 differs in that it explains close attention to breathing in and breathing out to be a certain kind of feeling, see discussion below.

14. Adopting the 7C and fjij variant reading I\ll!� instead of �m�, in accordance with the formulation found in the case of contemplation of the mind and of dhammas.

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concentrating the mind ... knows and experiences liberating the mind. [In this way) when [liberating the mind while) breathing in mindfully he trains to [liberate the mind while] breathing in mindfully; when liberating the mind [while] breathing out mindfully he trains to liberate the mind [while] breathing out mindfully.

This is [how] at that time [in regard to] the mind a noble disciple contemplates the mind with mindfulness established on what then is a certain state of mind. IS

That is indeed how to give attention in accordance with the mind. Then [there) is a time [when] a noble disciple contemplates impermanence ...

eradication ... dispassion ... cessation ... . 16 In this way he trains to be established in contemplating impermanence, abandonment, dispassion, cessation.

This is [how] at that time [in regard to] dhammas a noble disciple contemplates dhammas with mindfulness established on a certain kind of dhammaY That is indeed how to give attention in accordance with dhammas. This is called fulfilling the four establishings of mindfulness by developing mindfulness of breathing in and breathing out'.

Ananda [respectfully] said to the Buddha: 'This is [indeed how] developing mindfulness of breathing in and breathing out will bring to fulfilment the four establishings of mindfulness. How does the development of the four establishings of mindfulness bring to fulfilment the seven factors of awakeningTI8

The Buddha told Ananda: 'If a monk [in regard to] the body has established mindfulness on contemplating the body; having established mindfulness [in this way], [his] mindfulness is firmly established and without forgetfulness. At that time he diligently develops the mindfulness factor of awakening.19 Having developed the mindfulness factor of awakening [in this way], the mindfulness factor of awakening becomes fulfilled.

15. SA S10 at Til 20sba: :l!HTm�,t."L.'Ili2.tt, ;g:*i�,U�. SN 54:13 at SN V 330,23 instead explains that this tetrad corresponds to contemplation of the mind because there is no development of concentration through mindfulness of breathing for one who is of muddled mindfulness and without clear comprehension, see discussion below.

16. SA S10 at T II 20sblO: �-m, 1'[, �1it, �; which would correspond to anicca, pahana, viriiga and nirodha in Pali. SN 54:13 at SN V 330,27 instead speaks of contemplating impermanence, dispassion (or 'fading away'), cessation and relinquishment, aniccanupass� viTiiganupassf, nirodhanupassi, pa¢tissaggartupassi, see discussion below.

17. SA 810 at T II 208bl 1: :l!��Tm�jmlli2.tt¥U�it:;�. The rationale for correlating the last tetrad with contemplation of dhammas according to SN 54:13 at SN V 330,32 is that by this stage of practice one has seen with wisdom the abandoning of covetousness and discontent and looks on with equanimity, see discussion below.

18. In SN 54:13 at SN V 331,6 the Buddha continues straightaway with his exposition, without an inquiry by Ananda about the relationship between the four establishings of mindfulness and the seven factors of awakening.

19. SA 810 at T II 208ab16: mItjJjfl!!�2.�7t, where Jjfl!! would stand for diligence or effort, cf. also Demieville (1952,17) and Zacchetti (2005, 1263-4). In the SaJriyukta-iigama, the same usage recurs in descriptions of the noble eightfold path, where right effort is rendered as :iEJj�, cf. e.g. SA 42 at T 1I10a17, etc.



[when] the mindfulness factor of awakening has been fulfilled, [he] discriminates and examines the nhamma.20 At that time he diligently develops the discrimination-of-dhammas factor of awakening. Having developed the discrimination-of-dhammas factor of awakening [in this way], the discrimination-of-dhammas factor of awakening becomes fulfilled.

[When] he has discriminated and examined the nhamma, he gains diligent energy. At that time he diligently develops the energy factor of awakening. Having developed the energy factor of awakening [in this way], the energy factor of awakening becomes fulfilled.

[when] he is diligent and energetic, the mind becomes joyfu1.21 At that time he diligently develops the joy factor of awakening. Having developed the joy factor of awakening [in this way], the joy factor of awakening becomes fulfilled.

[when] he has become joyful, body and mind are tranquil and calm. At that time he diligently develops the tranquillity factor of awakening. Having developed the tranquillity factor of awakening [in this way], the tranquillity factor of awakening becomes fulfilled.

[when] body and mind have become happy, he gains concentration. At that time he diligently develops the concentration factor of awakening. Having developed the concentration factor of awakening [in this way], the concentration factor of awakening becomes fulfilled.

[when] the concentration factor of awakening has been fulfilled, then covetousness and discontent cease and he attains balance and equanimity.22 At that time he diligently develops the equanimity factor of awakening. Having developed the equanimity factor of awakening [in this way], the equanimity factor of awakening becomes fulfilled.

[In regard to] feelings ... [In regard to] the mind ... [In regard to] dhammas ... (the establishing of mindfulness on [feelings] ... [the mind] ... dhammas should also be explained in the same manner). This is called fulfilling the seven factors of awakening by developing the four establishings of mindfulness'.

20. In SN 54:13 at SN V 331,18 the object of such discrimination is in the singular, t<l1!1 dhammClJ!! paiiiiiiya pavidnati, and the same appears to be the case for it;; in SA 810, as elsewhere in the Sa1!lyukta-iigama � is frequently used to explicitly mark the plural of it;;. Both Singular and plural forms would fall within the scope of this awakening factor: In SN 46:3 at SN V 67,27 its development is based on having heard, remembered and reflected on the teaching. dhamm<l1!1 sutva._ t<l1!1 dhammClJ!! anussarnti anuvitakketi. SN 46:52 at SN V 111,1, however, speaks of contemplating dhammas internally and externally, ajjhattClJ!! dhammesu and bahiddha dhammesu; and SN 46:51 at SN V 104,8 explains that what leads to the arising of this awakening factor is wise attention directed to wholesome and unwholesome dhammas, kusaIiikusala dhammii. Thus these two passages convey the sense of contemplating 'phenomena' in general; cf. also the discussion in Gethin (1992, 147-54).

21. SN 54:13 at SN V 332,7 specifies that the joy arisen at this stage is non-worldly, pm niromisii. 22. SN 54:13 at SN V 332,26 instead indicates that at this stage one looks on with equanimity at

the state of mind that has been concentrated in this way, tatha samahita1!l dtl<l1!1 sadhukrurt ajjhupekkhit<i hoti.

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Xnanda [respectfully] said to the Buddha: 'This is [indeed how] developing the four establishings of mindfulness will fulfil the seven factors of awakening. How does the development of the seven factors of awakening fulfil knowledge and Iiberation?'23

The Buddha told Ananda: 'If a monk develops the mindfulness factor of awakening supported by seclusion, supported by dispassion, and supported by cessation, condUcing to letting go; having developed the mindfulness factor of awakening [in this way] fulfils knowledge and liberation ... (up to) ... [he] develops the equanimity factor of awakening supported by seclusion, supported by dispassion, and supported by cessation, leading to letting go; having developed the equanimity factor of awakening in this way fulfils knowledge and liberation.

Xnanda, this is called dhammas related to one another, dhammas enriching each other. In this way with these thirteen dhammas,24 as each dhamma becomes predominant, that dhamma becomes the way to proceed forward in sequence, by being developed and fulfilled'.

[when] the Buddha had spoken this discourse and the venerable Ananda had heard what the Buddha said, he was delighted, [reverentially] received it and put it into practice.

COMPARISON

The above discourse is followed in the SaJ?lyukta-iigama by another two discourses that offer the same treatment.2S The difference between these three versions is their narrative setting. The second exposition is occasioned by an unspecified monk's enquiry about this topic. The third exposition begins with the Buddha on his own addressing an unspecified monk, that is, without being prompted to deliver this exposition by an enquiry made by this monk. In the Sa1!1yutta-nikiiya, altogether four such discourses can be found. In addition to the three settings also found in the Sa1!1yukta-agama, one SQTfIyutta-nikiiya discourse reports that the Buddha on his own expounded the same theme again to Xnanda, without Ananda having made any corresponding enquiry.26 That is, the difference between the saTflyukta-agama and the Sa1!1yutta-nikiiya is whether the Buddha discoursed twice on the same topic to Xnanda.

The listing of eminent diSciples in the Anguttara-nikiiya and in the Ekottarikadgama reckon Ananda foremost in respect to memory. v The same is also reflected in the account of the so-called first council in the different Vinayas, according to

23. In SN 54:13 at SN V 333,16 the Buddha continues on his own with his exposition, without an inquiry by Ananda about how the seven factors of awakening fulfil knowledge and liberation.

24. This would refer to the four establishings of mindfulness. the seven factors of awakening. knowledge and liberation. A comparable statement is not found in SN 54:13.

25. SA 811 and SA 812 at T II 208c10. 26. SN 54:14 at SN V 333,24. 27. AN 1:14 at AN 124.32 and EX 4.7 at T 11558326; cf. also Th 1024, according to which Ananda had


ANALAYO MINDFULNESS OF BREATHING IN THE S�YUKTA-AGAMA 143

which he had memorized all the discourses spoken by the Buddha.28 Independent of the historical accuracy of this account, it seems clear that tradition regarded Ananda as a monk with exceptional memory. In view of this one would not expect him to need to be taught the same subject twice. Thus in this respect the Sa1'!lyukta-agama presentation fits better with the information that can be gathered from other canonical sources, in the sense that for Ananda it should have been sufficient to receive a single personal instruction by the Buddha on mindfulness of breathing and its relationship to the four satipat/:hanas, to the seven factors of awakening, and to knowledge and liberation.

In regard to the actual instructions, a minor but nevertheless noteworthy difference is that the Sa1'!lyukta-agama account of mindfulness of breathing uses the injunction 'to train' right from the outset, whereas in its Piili counterpart the practice of establishing mindfulness on the breath and knowing it to be long or short does not yet require any 'training'. 29 In the Piili version, the need for training is only mentioned explicitly for the remainder of the sixteenfold scheme, from the third to the sixteenth phase of the scheme.

An interesting perspective on the relationship between 'training' and 'mindfulness of breathing' can be found in the account of the Buddha's own practice of mindfulness of breathing, given in another discourse in the Samyutta-nikaya and in the Sa1'!lyukta-agama. These two discourses agree that for the Buddha there was no need to 'train' in regard to any of these 16 phases of practice. 30 That is, whereas the average practitioner needs to make a conscious effort and 'train' himself or herself in order to be able to proceed through the scheme of 16 phases, for the Buddha with his meditative mastery the same was an effortless undertaking.

In contrast to the Buddha's expertise, for the average practitioner one might well imagine that the need to train obtains right from the outset, in view of the difficulties that can be experienced when just trying to keep the breath in mind. Hence the Sa1'!lyukta-agama's suggestion that an effort at training needs to be made already at the outset may seem quite to the point. The same suggestion recurs in an exposition of mindfulness of breathing given in the sravakabhiimi, which similarly speaks of training already with the very first phases in its version of the sixteenfold scheme of mindfulness of breathing.31 Nevertheless, from the

mastered 84,000 teachings. The Saizghabhedavastu in Gnoli (1978, 66,15, 67,14) relates his eminence in this respect to a corresponding aspiration made in a former life.

28. Dharmaguptaka Vinaya T 1428 at T XXII 968b15; Mahasanghika Vinaya T 1425 at XXII 491C2; MahiSasaka Vinaya T 1421 at T XXII 191a1S; (Miila-)sarvastivada Vinaya T 1451 at T XXIV 40731; Sarvastivllda Vinaya T 1435 at T XXIII 449a20; Theravllda Vinaya Vin II 287,12. For a detailed study that also takes into account other records of this event see Przyluski (1926).

29. SN 54:13 (supplemented from SN V 311,13): so sato va assasati sato va passasati; digham va assasanto 'dig ham assasdmi'ti pajanati - 1tISsaJ1I va assasanto 'ros.sam assasdmi'ti pajanati. The same is the case for the instructions on these first two phases in the Vimuttimagga, T 1648 atT XXXII 429C28. The ArthaviniScaya-Siltra in Samtani (1971,43-5) (cf. also T 763 at T XVI1657b29), however, does not use 'training' for any of the 16 phases.

30. SN 54:11 at SN V 326,11 and SA 807 at T 11207a19. 31. T 1579 atT XXX 432329 and Shukla (1973, 230,1).

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perspective of textual transmission it seems more likely that the detail of omitting the 'training' during the first and second phases of practice was subsequently forgotten, than to imagine that this was introduced at a later stage.

While the Sa1!lyutta-nikiiya and Sa1!lyukta-agama versions agree that with the third phase in the sixteenfold scheme one definitely has to train, they disagree in their formulation of the object of such training. The Piili version speaks of experiencing 'the whole body', whereas the Sa1!lyukta-agama version speaks of experiencing 'the whole bodily formation'. This difference is of considerable relevance for an understanding of the implications of the sixteenfold scheme as a whole. The point at stake is whether with this third phase a broadening of the scope of awareness takes place, a broadening that requires becoming aware of the whole physical body, or whether awareness is to be kept focused on the breath to the exclusion of anything else. The latter could be implicit in the Sa1]1yukta-cigama version's reference to experiencing the bodily formations, as elsewhere the breath is reckoned a bodily formation.32

Yet, judging from the overall dynamics of the sixteenfold scheme, the original intent of this exposition may well have been a broadening of awareness, which proceeds from awareness of the breath to awareness of the whole physical body, of feelings, and of the condition of the mind; a broadening of awareness that eventually leads up to awareness of impermanence and so on in regard to any phenomena that may come within the scope of meditative awareness.

According to the Visuddhimagga, however, from the second tetrad of the sixteenfold scheme onwards jhanic experiences come into play. As a consequence of this interpretation, the preceding four phases of the first tetrad are seen as tools to build up a strong mental focus as a foundation for jhana experience.31 The third phase of practice in the first tetrad is then understood to imply awareness of the whole 'body' of the breath, that is, of the breath in its entire length, covering the beginning, middle and end stages of any breath.].I

The Visuddhimagga's association of the second tetrad of mindfulness of breathing with jhana experience does not sit well with the actual instructions given in the Pilli discourse, which speak of training oneself in breathing in and breathing

32. SN 41:6 at SN IV 293,15: assiisapassiisi /ciiyasailkhiiro and SA 568 at T II 150a24: :±l,t!,A,\l!.;GlMH),. However. to speak of a 'bodily formation' need not refer to the breath alone. but could also be understood to represent any other activity that goes on within the body. As Griffith explains: 'it seems more likely _ that we are supposed to regard the process of respiration (assiisapassiisa) as an example of physical activity rather than an exhaustive account of it' (1986,148 n.17). In a similar vein, Jayatilleke (1948, 217) suggests that considering breathing is just one concrete instance of bodily formations in general.

33. Vism 277;zo: idam tva catukkal?1 adikammikassa kammattluinavasena VlItta1rI. itariini pana oQi catukkani tttha pattajhanassa _ vuttani; 'the first tetrad is set forth as a meditation subject for a beginner; but the other three tetrads are [respectively] set forth _ for one who has already attainedjhana' (translation by Nil)amoli 1991, 270).

34. Vism 273,2�: sakaIassa assiisa/ciiyass adimajjhapariyosiinQl?1 viditmrt lcaronto. The term /ciiya as such has a rather wide range of meaning in canonical usage and thus need not invariably refer to the physical body.


ANALAYO MINDFULNESS OF BREATHING IN THE SA,yYUKTA-AGAMA 145

out while experiencing joy and happiness and so on, eVidently something that takes place while being aware of the breath.35 According to the description given in the Visuddhimagga, however, awareness of the breath disappears before entering a jhiina, being replaced by a mental nimitta as the object of concentration. 36 From this it would follow that the instructions given during the second and subsequent tetrads of mindfulness of breathing could be carried out only when one emerges from ajhiina attainment, since it is only at that time that one would be able to feel the breath again. This seems a rather narrow perspective on the sixteenfold instruction.

Yet another difficulty with the Visuddhimagga's interpretation is that the first and second phases in the sixteenfold scheme, which instruct the meditator to be aware of long and short breaths, already require full awareness of the entire length of the breath. To then understand the third phase as implying awareness of the whole length of the breath, as suggested by the Visuddhimagga, would not introduce anything new to the practice. In contrast, if the third phase is taken to refer to awareness of the whole physical body, then this would offer a new perspective and result in a meaningful progression from the second to the third phase in the sixteenfold scheme.

Although the explanation offered in the Visuddhimagga does not seem to do full justice to the instruction given in the discourse, the SaT)1yukta-iigama parallel to the Ananda-sutta seems to support the Visuddhimagga's interpretation. In addition to the present discourse, the SQT)1yukta-iigama contains several other discourses that treat the theme of mindfulness of breathing. One of these presents the corresponding instructions only in terms of 'the body', without bringing in 'formations', thereby agreeing with the instructions given in the Ananda-sutta.37 Yet another discourse in the SaT)1yukta-iigama shows what could be a transitional stage, as it first instructs the meditator to 'experience and know the whole body', and then to 'experience and know all bodily formations'.38 As the same discourse

35. SN 54:13 (supplemented from SN V 312,1): ·pitipatiSarpvediassasissiimitisikkhati.� 'sukhapatisaqIvedi assasissiimfti sikkhati.

36. Vism 285,5. 37. SA 807 at T II 207a19 agrees closely with the Piili presentation, as it proceeds from 'experiencing

the whole body', -tJJJHf, to 'calming the bodily formations', JtfJf*.� .. 38. SA 803 at Til 206328: I:m-t)]Jt, followed by 1tm-t)]JtfJ. The ArthaviniScaya-Siitra shows

similar variations, as the basic manuscript in Samtani (1971, 43,7) has sarva-kaya-sal!lSkarapratisal!tvedi in place of the third and fourth phases of the Piili scheme (followed by pritipratisal!tvedi), while the Nepalese copies, Ferrari's edition and the Tibetan version given in the appendix in Samtani (1971, 323) have kaya-pratisarrtvedi as the third, followed by kaya-sal!lSlcarapratisal1lvedi as the fourth, sarva-kaya-pratisal1lvedi as the fifth, and sarva-kaya-sal!lSlcarapratisal1lvedf as the sixth. The Chinese version, T 763 at T XVII 657c6, Similarly proceeds from awareness of the body, ;i!,Jt, via awareness of bodily formations. ;i!,JtfJ. to awareness of the whole body. ;i!,-t)]Jt. and then to awareness of all bodily formations, ;i!,-t)]JtfJ. Unlike the other versions, however, the Chinese version continues at this point with awareness of calming bodily formations. �3i:Jtrr. corresponding to the fourth phase in the Piili scheme. which has its counterpart in the Sanskrit ArthaviniScaya-Siitra in the midst of the second tetrad, after

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does not refer to calming bodily formations at all, it seems as if some confusion during transmission or translation has occurred. The same could also be the case in the present discourse, which right after the passage that mentions the bodily formations continues by repeating a sentence that belongs to the beginning of the instructions, which appears out of context at this point. 39

In fact, other discourses in the Sa1]1yukta-iigama appear at times to be under the influence of commentarial glosses, which could have exerted their influence on the actual shape of the discourse either during oral transmission or else at the time of translation into Chinese.40 The instruction in the present case on experiencing 'the whole bodily formation' in the 5a1]1yukta-iigama discourse could be another such instance, in the sense that this formulation could have been influenced by a commentary similar to the gloss offered by Buddhaghosa. Alternatively, the Sa1]1yukta-agama instructions could also be the result of a simple transmission error, where the reference to bodily formations in the fourth phase of the sixteenfold scheme influenced the formulation of the third phase.

The impression that some kind of an error could have occurred in the Sa1]1yuktaagama discourse receives additional support from the fact that the instructions on the third phase in the sixteenfold scheme for undertaking mindfulness of breathing in discourses found in the Madhyama-iigama and in the Ekottarika-iigama agree with the Piili version in speakingjust of the body, without mentioning any formations.41 The same is the case for the instructions given on this third phase of mindfulness of breathing in the Mahiivyutpatti and in the Snivakabhiimi!Z

The Sriivakabhiimi agrees, however, with the Sa1]1yukta-iigama against the Prui version when it comes to the last tetrad of mindfulness of breathing. Whereas according to the PaIi account this tetrad proceeds from impermanence to dispassion, cessation and relinquishment (papnissagga},43 the 5a1]1yukta-iigama discourse and the Sravakabhiimi proceed from impermanence to eradication (*pahana), dis-

priti-protisa1!lvedf and sukha-protisarrrvedi. For variations in the sixteenfold scheme in other texts preserved in Chinese cf. Deleanu (1992, 51-2).

39. See above footnote 11. 40. Several such examples in the SaJrtyukta-iigama have been collected by Wen (2005). 41. The third phase of mindfulness of breathing in MA 98 at T I 582c16 requires 'to experience the

whole body [when} breathing in, experience the whole body [when} breathing out', .-t)]!t [email protected], �-tJ]!t.!1!.tl:i (adopting the ;ft, jf; and � variant. instead of�). fA 17.1 atT 11582318 instructs to 'completely contemplate the body [when} breathing in, [when] breathing out', � l!!tmA�" lli.� ..

42. Sakaki (1926,89) (§53 no. 1177); T 1579 at T XXX 432b2 and Shukla (1973, 230,3). The same appears to be the case for the instructions given in the so-called Yogalehrbuch, see fragments 118V4 and 122R5 in Schlingloff (1964,69,75). The MahilprqjiiiipQramiw(-upadeSa)-Siistro, T 1509 at T XXV 138a1 1, also follows awareness of long and short breaths with awareness of the whole body, though in its presentation this forms the fourth phase.

43. SN 54:13 (supplemented from SN V 312,15). The Vimuttimagga, T 1648 at T XXXII 43035, agrees with the Pali version. as does the ArthaviniScaya-Sutro in Samtani (1971, 45,1) and T 763 at T XVII 658a1. The same series recurs in other Pali discourses independent of mindfulness of breathing. e.g. in MN 37 at MN I 251,26 as a way of contemplating feelings; in SN 36:8 at SN IV 214,12 in relation to contact and feeling {which has wyanup<lSSibefore virGganupa5Sl;: or in relation to


ANALAYO MINDFULNESS OF BREATHING IN THE 5A¥YUKTA-AGAMA 147

passion and cessation!4 This particular sequence is also found elsewhere in the Pali discourses in the context of a series of perceptions, but not with reference to mindfulness of breathing.45

In addition to differing on the final tetrad, the SafTIyutta-nikaya and SafTIyuktaagama versions are also at variance when it comes to explaining the correlation of the four tetrads with the four satipatthanas. Here the SafTIyukta-agama employs the same mode of explanation throughout. In regard to each tetrad, it explains that the phenomena that form the object of contemplation belong to body, feelings, mind and dhammas, respectively, therefore they are to be reckoned as instances of the respective satipatthana. In regard to the first tetrad, the Pali discourse offers a similar explanation, but when it comes to the remaining tetrads the explanations given in the SafTIyutta-nikaya version differ.

In regard to the second tetrad of mindfulness of breathing, the Ananda-sutta of the SafTIyutta-nikaya explains that these four phases (which are to experience joy, experience happiness, experience mental formations and calm mental formations) correspond to contemplation of feelings because to give close attention to the breath should be reckoned as a certain feeling among feelings.46 This explanation is slightly puzzling, since nowhere else in the discourses is attention (manasikara) reckoned as a type of feeling!7

The third tetrad of mindfulness of breathing (which covers experiencing, gladdening, concentrating and liberating the mind) corresponds according to the SafTIyutta-nikaya explanation to contemplation of mind because concentration through mindfulness of breathing cannot be properly developed without mindfulness and clear comprehension.48 Although this is certainly true, as an explanation for the correlation of the third tetrad with the third satipatthana this is also puzzling. Mindfulness and clear comprehension would be required for all tetrads

sense experience in AN 7:80 at AN IV 146,11 (with dukkhanupassi. anattiinupassi; khayiinupassi and vayiinupassibefore viriiganupassi).

44. T 1579 at T XXX 432b2 1 and Shukla (1973, 231,6); see also fragments 128Vl-2 in Schlingloff (1964,82-3). The Mahiiprajiiiipiiramitii(-upadeSa)-sastra, T 1509 at T XXV 138a 14, combines both schemes, as it has 'impermanence', 'eradication' (or more literally: 'destruction', cf. Hirakawa [1997,575 s.v.llirl!]), 'dispassion' and 'cessation' as its twelfth to fifteenth phases, followed by 'relinquishment' as its sixteenth phase.

45. This sequence proceeds from anieeiinupassi/aniceasaiiiiii (via the intermediate steps of an ieee dukkhasaiiiiii and dukkhe anattasaiiiiii) to pahiinasaiiiiii, viriigasaiiiiii and nirodhasaiiiiii; see ON 33 at ON III 251,9; ON 34 at ON III 291, 9; SN 46:71-6 at SN V 132-3; SN 55:3 at SN V 345,23; AN 6:35 at AN III 334,6; AN 6:123 at AN III 452,12; AN 10:56 at AN V 105.24 and AN 10:217 at AN V 309,19.

46. SN 54:13 at SN V 330,1 1: vedaniiiiiiatariiham _ ttarrJ vadiimi yad idam assiisapassiisanarrJ siidhukarrJ manasikiirarrL

47. Ps IV 140 (in regard to the same explanation given in MN 118) recognizes the difficulty with this passage and explains that it is just a figurative way of speech and does not intend 'attention' itself, but only its objects.

48. SN 54:13 at SN V 330,23: n� ._ mutthassatissa asampajiinassa iiniipiinasatisamiidhibhavanarrJ vadiimi.



of mindfulness of breathing, so that it is not clear why this requirement should provide a link between the third tetrad in particular and contemplation of the mind.

When it comes to correlating the fourth tetrad with the fourth satiparrhana, the Sarrryutta-nikaya version indicates that at this stage one looks on well with equanimity, having seen with wisdom that covetousness and discontent have been overcome.49 why this should qualify contemplation of dhammas is also not entirely clear, since, according to the Satipatthiina-sutta, freedom from covetousness and discontent should be developed with all four satipatthanas.50 In fact, the Samyukta-iigama discourse relates the complete removal of covetousness and discontent to the development of equanimity as a factor of awakening, a development that according to both versions can be undertaken based on each of the four satipatthanas. Thus the absence of covetousness and discontent as such would not bear any specific relation to contemplation of dhammas.

According to the commentary gloss, the relationship between the fourth tetrad and contemplation of dhammas can be found in the reference to having seen the absence of covetousness and discontent 'with wisdom', since the wisdom referred to here should be understood to represent the insight arisen through contemplation of impermanence and so on, that is, through the four phases described in the last tetrad of mindfulness of breathing. $1 Indubitably contemplation of impermanence and so on invests the fourth tetrad of mindfulness of breathing with a strong emphasis on the development of wisdom, yet, in the context of satipatthana meditation, contemplation of impermanence is part of an instruction that is to be applied to each satipatthana. In the case of each of the exercises collected under the four satipatthanas, the nature of arising and of passing away should be contemplated in such a way that this leads to abiding independently and without clinging to anything in the worldY Although the formulation differs from the terms used in the fourth tetrad of mindfulness of breathing, the basic implication may well be quite similar. Hence it seems that the seeing 'with wisdom', mentioned in the Ananda-sutta, could be developed with each of the four satipatthiinas, not only with the fourth satipatthiina of contemplation of dhammas.

Thus the explanations offered in the Samyukta-agama version for correlating the second to fourth tetrad of mindfulness of breathing with the second to fourth satipatthana seem more straightforward than their Prui counterparts.

Looking back on the two versions as a whole, however, the instructions on how to develop mindfulness of breathing in sixteen phases agree closely. This sixteenfold scheme, described in both versions, shows how a particular instance of contemplation of the body - mindfulness of breathing - can be developed in

49. SN 54:13 at SN V 330,32: so ya'1l ta'1l hoti abhijjhadomanassan� pahiin� ta'1l paniiiiya disva sadhukam ajjh�1ckhita han.

50. MN 10 at MN I 56,5: vineyya lou abhijjhadomanassa1fl. a stipulation made for each satipatthana. 51. Ps IV 142. 52. MN 10 at MN J 56,30: samudayadhammiinupassi va _ vihamti, vayadhammiinupassi va _ viharati,

samudayavayadhammiinupassi va _ viharati, _ anissito ca viharati na ca kiiici lou upadiyati.

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such a way as to cover all four satipatthanas and lead to a development of the seven factors of awakening and thereby to liberation. This exemplifies the flexibility of the instructions on mental culture given in the early discourses, which allow combining various aspects of practice in such a way that they lead directly to what is the final goal of any satipatthiina practice, mental purification and attainment of NibbiinaY

APPENDIX: SURVEY OF MINDFULNESS OF BREATHING

In what follows, the four tetrads of the sixteenfold scheme for mindfulness of breathing are given according to the Ananda-sutta, SN 54:13, with variations found in its SaT!lyukta-agama parallel, SA 810, added in brackets.

1. Contemplation of the body 1. know: long breath (SA 810 already speaks of 'training') 2. know: short breath (SA 810 already speaks of 'training') 3. train: experience whole body (SA 810 instead has 'bodily formation') 4. train: calm bodily formation

II. Contemplation of feeling 5. train: experience joy 6. train: experience happiness 7. train: experience mental formation 8. train: calm mental formation

III. Contemplation of the mind 9. train: experience the mind

10. train: gladden the mind 11. train: concentrate the mind 12. train: free the mind

IV. Contemplation of dhammas 13. train: contemplate impermanence 14. train: contemplate dispassion (SA 8 10 instead has 'eradication') 15. train: contemplate cessation (SA 810 instead has 'dispassion') 16. train: contemplate relinquishment (SA 810 instead has 'cessation')

53. MN 10 at MN I 55,31 introduces satipauhana as the ekayano maggosattanrurt visuddhiyiL nibbanassa sacchikiriyiiya.

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AN Aiz9uttara-nikaya fA Ekottarika-agama (Tl25) Ps Papaiicasiidanf SA Sru)tyukta-agama (T 99) SN Sa/TIyutta-nikaya T Taisho

ABBREVIATIONS

MA Madhyama-agama (T 26) MN Majjhima-nikaya Th Theragiithii Vin Vinaya Vism Visuddhima99a

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