Assāsa Passāsa – What Do They Mean?
In an ordinary sense,
assāsa and
passāsa mean inhaling and exhaling. However, the deeper meanings in the context of
Ānāpānasati Bhāvanā are about purifying a mind by taking in morals and discarding immoral.
Ānāpāna and Assāsa Passāsa
1.
Ānāpāna comes from “
āna” + “
āpāna,” where the latter two words mean “take in/import” and “discard/export.” Thus, in connection with the
Ānāpānasati Bhāvanā,
assāsa and
passāsa represent taking in morals and discarding immoral.
- Cultivating (taking in) good morals and discarding immoral is the basis of Buddha Dhamma.
- Breathing in and breathing out are physical activities. How can that
cleanse a mind?
- Yet, it can
calm the mind because when concentrating on the breath, it cannot wander around and start generating sensual, angry, or foolish thoughts. That is a lower form of
Samatha Bhāvanā.
However, Ānāpānasati Bhāvanā is NOT a Samatha Bhāvanā, as we will see below.
- A better way to get to
Samatha is to listen to a Dhamma discourse or read about a Dhamma concept.
Words With Multiple Meanings
2. In any language, there are words with multiple meanings depending on the context.
- For example, in the English language. the word “
interest” has very different meanings in the following two sentences: “We are paying a high
interest on the loan” and “She has no
interest in him.”
- In the same way, the Pāli words
assāsa and
passāsa can mean very different things depending on the context.
Mundane Meanings of Assāsa Passāsa
3. In some
suttas,
assāsa passāsa means inhaling and exhaling (under different contexts.) But most
suttas convey a deeper meaning in the context of
Ānāpānasati Bhāvanā. It is easy to figure out which meaning applies.
- For example,
assāsapassāsā in the context of
kāya saṅkhāra refers to breathing in and out. The Buddha explains that in the “
Dutiyakāmabhū Sutta (SN 41.6).”(
https://suttacentral.net/sn41.6/pli/ms? ... ript=latin) “
Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti. In that verse, the Buddha says, “
Assāsapassāsā means
kāyasaṅkhāra.”
- When asked why, the Buddha explained: “
Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro,” i.e., “inhaling and exhaling is associated with
bodily functions (kāyappaṭibaddhā), and that is why it is associated with
kāya saṅkhāra.”
- The same definition of
kāya saṅkhāra is in the “
Cūḷavedalla Sutta (MN 44).“
4. The “
Anupubbanirodha Sutta (AN 9.31)” (
https://suttacentral.net/an9.31/en/suja ... ript=latin) states: “
catutthaṁ jhānaṁ samāpannassa assāsapassāsā niruddhā honti.”
- Here,
assāsa and
passāsa again refer to the breath. That verse says: “Breathing ceases in the fourth
jhāna.“
- Two more
suttas with the ordinary meanings for
assāsa and
passāsa: “
Sappa Sutta (SN 4.60” (
https://suttacentral.net/sn4.6/en/sujat ... ript=latin) and “
Mahāsaccaka Sutta (MN 36).“
https://suttacentral.net/mn36/en/sujato ... ript=latin
- Now let us look at some suttas with the deeper meanings of
assāsa and
passāsa.
Deeper Meanings – Assāsa and Parama Assāsa
5. Two suttas clearly illustrate the
deeper meaning of “
assāsa.” The following is my translation of “
Assāsappatta Sutta (SN 38.5)” (
https://suttacentral.net/sn38.5/en/suja ... ript=latin) First, note that “
patto” means “to get to a certain state.” Here, “
assāsappatto” means “someone who has got to
assāsa” or, in the context of this
sutta, “someone who started taking in
lokottara morals.” Thus, anyone above the
Sotapanna Anugāmi stage is an “
assāsappatto.“
“Venerable Sariputta, who is an
assāsappatto? When a
Bhikkhu truly
understands the origin and ending of the six contact fields (
phassāyatanāna) and their gratification, drawback, and escape, they have gained solace/relief by
entering the Noble Eightfold Path.”
The Pali verse: “
Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, assāsappatto hotī”ti.
-
Note: assāsappatto is a
Sotapanna/Sotapanna Anugami, and “
pajānāti” means “
understands.”
- When asked how to get there, Ven. Sripuatta replies that it is the Noble Eightfold Path (“
Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa assāsassa sacchikiriyāya, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.)
- (Also note that when the two words “
assāsa” and “
patto” are combined, it is pronounced as “
assāsappatto.”)
6. The “
Paramassāsappatta Sutta (SN 38.6)″ (
https://suttacentral.net/sn38.6/en/suja ... ript=latin) completes the description by saying that at the
Arahant stage, one has completed the Noble Path and has gained the ultimate (
parama) solace/relief.
The key verse: “
Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti, ettāvatā kho, āvuso, paramassāsappatto hotī”ti.” Note: That means becoming an
Arahant.
-
Note: “
viditvā“ means “experienced and verified,” and that gets to “
anupādāvimutto” or the “release from the
Saṃsaric journey, i.e., the
Arahanthood.” In “
paramassāsappatto,” the word “
parama” means “
ultimate.”
-
Note: The English translation in the above link does not even translate those last critical verses in the two suttas! That clearly illustrates that the translator did not comprehend the importance of those verses.
7. In the “
Nakulapitu Sutta (AN 6.16)” (
https://suttacentral.net/an6.16/en/suja ... ript=latin) the Buddha tells Nakulapitu Gahapati that his wife is an “
assāsappatto” (i.e., a
Sotapanna) whose advice he should take; see the end of the
sutta.
- At the beginning of the “
Kaḷāra Sutta (SN 12.32),” (
https://suttacentral.net/sn12.32/en/suj ... ript=latin)
bhikkhu kaḷārakhattiyo asks Ven. Sariputta: “
Tena hāyasmā sāriputto imasmiṁ dhammavinaye assāsaṁ patto”ti? That means, “Has Ven. Sāriputta
found solace/relief in this teaching and training?”
- Venerable Sariputta explains how one can get there, i.e., how to attain
Nibbāna.
One Becomes Assāsappatto by Cultivating the Nobel Path
8. Both “
Assāsappatta Sutta (SN 38.5)″ (
https://suttacentral.net/sn38.5/en/suja ... ript=latin) and “
Paramassāsappatta Sutta (SN 38.6)″ (
https://suttacentral.net/sn38.6/en/suja ... ript=latin) state that one becomes an “
assāsappatto/paramassāsappatto” (
Sotapanna Anugami/
Arahant) by following the Noble Eightfold Path.
- In each
sutta the following question is raised, “
Katamo panāvuso, maggo katamā paṭipadā, etassa assāsassa/paramassāsassa sacchikiriyāyā”ti?“ OR “Is there a path, is there a
way to become a Sotapanna Anugami/Arahant?.“
- The reply was: “
Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa assāsassa sacchikiriyāya, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.” OR “Yes. It is the
Noble Eightfold Path – sammādiṭṭhi …pe… sammāsamādhi.”
Sīha Sutta (AN 8.12)
9. “
Sīha Sutta (AN 8.12),” (
https://suttacentral.net/an8.12/en/suja ... latin#24.1) the Buddha explains to General Sīha, “
Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṁ desemi, tena ca sāvake vinemi,” or “Sīha, I teach the
parama assāsa dhamma (Four Noble Truths) and guide my disciples in that way.” In the Sutta Central translation, that verse is incorrectly translated as, “I’m ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way.”
- In the “
Kesamutti Sutta (AN 3.65),” (
https://suttacentral.net/an3.65/en/suja ... latin#42.1) the Buddha explains to the Kālāmās that he teaches
mettā, karuṇā, muditā, and
upekkhā, four ways of “taking in,” leading to “
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti” (@ marker 43.2) meaning: “they comprehend (
adhigata)
four types of assāsā in the present life.”
- There are many suttas where the word “
assa” indicates “receiving,” for example, in the “
Samādhi Sutta (AN 10.6),” (
https://suttacentral.net/an10.6/en/suja ... ript=latin) receiving/cultivating a specific type of
saññā.
Ānāpānassati Sutta (MN 118)
10. Now, let us look at the “
Ānāpānassati Sutta (MN 118)” (
https://suttacentral.net/mn118/en/sujat ... ript=latin) briefly to see the usage of the words
assāsa and
passāsa.
- The first usage of those words is in: “
So satova assasati satova passasati.“
- Note that the words “
assa” and “
passa” combined with “
sati.” Here, “
sati” does not just mean to “fix the attention” but “
Sammā Sati” that comes with the comprehension of the Four Noble Truths.
-
That verse means: “He contemplates (with
Sammā Sati) what to take in, and what to discard (regarding an
ārammaṇa.) “
11. The third verse below that: “
sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati,’‘
sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati.“ Here, "
sikkhati" means "
train (to remove defilements)."
- The phrase “
assasissāmī’ti sikkhati” becomes apparent when written, “
assa sissāmī’ti sikkhati” That means, “He trains by
taking in what will be good for that training (purifying the mind).”
- In the same way, “
passasissāmī’ti sikkhati” means “He
trains by discarding what will be bad for that training (which is to purify the mind).”
- Those Verses in #10 and #11 are critical and appear many times throughout the
sutta. We will discuss them in detail in an upcoming post.
Ariṭṭha Sutta (SN 54.6) – Both Meanings
12. The incorrect version of
Ānāpānassati was there even before the Buddha. In the
Ariṭṭha Sutta (SN 54.06),(
https://suttacentral.net/sn54.6/pli/ms? ... ript=latin)
Bhikkhu Ariṭṭha told the Buddha that he practices
Ānāpānassati as follows: “
So satova assasissāmi, satova passasissāmi.“
- In the above verse,
Bhikkhu Ariṭṭha meant, “I breathe in mindfully, breathe out mindfully.” There is no “
sikkhati” in this verse. Inhaling and exhaling does not lead to training on the Noble Path, i.e., removal of defilements from the mind.” Furthermore, there is no role for “Sammā Sati” via “
So satova assasati satova passasati” as in
Ānāpānassati Sutta (MN 118); see #10 above.
The Buddha told him the following. “..
Atthesā, ariṭṭha, ānāpānassati, nesā natthī’ti vadāmi. Api ca, ariṭṭha, yathā ānāpānassati vitthārena paripuṇṇā hoti taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
Translated: “..
There is that ānāpānassati, Ariṭṭha. I don’t say that there isn’t. But I will describe the real (
yathā)
ānāpānassati in detail, listen and pay close attention. I will speak.”
Then the Buddha explains with the same verses from the
Ānāpānassati Sutta (MN 118): “
So satova assasati, satova passasati. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti …pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṁ kho, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hotī”ti.”
- Of course, this explanation is the
uddesa version. In an upcoming post, we will discuss that in the
niddesa form (with more details).
Sabbe Saṅkhārā Anassāsikā
13.
Anassāsikā comes from
na +
assāsikā. Thus, “
anassāsikā” means it
should not be taken in, associated with, or cultivated because it can only be detrimental.
- The verse, “
evaṁ anassāsikā, bhikkhave, saṅkhārā” means, “
Bhikkhus,
you should not cultivate saṅkhārā.” There are several
suttas with that verse. See, for example, “
Vepullapabbata Sutta (SN 15.20).” (
https://suttacentral.net/sn15.20/en/suj ... ript=latin) Some others are SN 22.96, AN 7.66, MN 76, MN 112, and DN 17.
- It is easy to see why. The
Akusala-mula Paṭicca Samuppāda starts with “
avijjā paccayā saṅkhāra” and ends with “
bhava paccayā jāti, jāti paccayā jarā, marana, Soka-paridēva-dukkha-dōmanassupāyasā sambhavan’ti” OR to “the whole mass of suffering.”
- Of course, “
saṅkhāra” are many types that can bring
vipāka to varying degrees.
Apuñña abhisaṅkhāra (or
apuññābhisaṅkhāra) can lead to birth in the
apāyās.
Puñña abhisaṅkhāra (or
pññābhisaṅkhāra) leads to “good births” but still extends the rebirth process where future rebirths in the
apāyās are still possible. All
saṅkhāra generation stops at the death of an
Arahant.
Arahaṁ Assā – Attaining Arahanthood
14. As we saw in #5 above, anyone above the
Sotapanna Anugāmi stage is an “
assāsappatto,” and
Arahant is a
paramassāsappatto.
- On the other hand, “
arahaṁ assā” means “received/gained the
Arahant phala,” where “
assā” is equivalent to “receive.”
- This is in a short sutta, “
Dukkara Sutta (SN 39.16),” (
https://suttacentral.net/sn39.16/en/suj ... ript=latin) where the question is: “
Kīvaciraṁ panāvuso, dhammānudhammappaṭipanno bhikkhu arahaṁ assā” ti?” OR ” If a
bhikkhu practices in line with the teaching, will it take them long to
receive the Arahanthood?” The word “
assā” as well as “
assāsa” can have different meanings depending on the context.
- Note that an earlier verse, “
Pabbajitena kho, āvuso, abhirati dukkarā” ti.” is mistranslated in the Sutta Central translation as “When you’ve gone forth it’s hard to be satisfied.” The correct translation is, “When you’ve gone forth, you see craving for sensual attractions (
abhirati) as (the cause of) suffering (
dukkarā).”