SN54.12 — Kaṅkheyyasutta
At one time, the venerable Lomasakaṅgiya was dwelling among the Sakyans in Kapilavatthu, in the Nigrodha Park.
Then Mahānāma the Sakyan approached the venerable Lomasakaṅgiya; having approached, he paid homage to the venerable Lomasakaṅgiya and sat down at one side.
Sitting at one side, Mahānāma the Sakyan said to the venerable Lomasakaṅgiya:
Is it the case, venerable sir, that the training is the same as the Tathāgatas dwelling, or is the training one thing and the Tathāgatas dwelling another?
Friend Mahānāma, the training is not the same as the Tathāgatas dwelling.
Friend Mahānāma, the training is one thing, the Tathāgatas dwelling is another.
Those disciples, friend Mahānāma, who are trainees (stream enterers), aspiring for the unsurpassed security from bondage, dwell having abandoned the five hindrances.
What five?
They dwell having abandoned the hindrance of sensual desire, the hindrance of ill will …
the hindrance of sloth and torpor …
the hindrance of restlessness and remorse …
the hindrance of doubt.
And those disciples, friend Mahānāma, who are trainees, aspiring for the unsurpassed security from bondage, dwell having abandoned these five hindrances.
And those disciples, friend Mahānāma, who are arahants, with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowing, for them these five hindrances are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising.
What five?
The hindrance of sensual desire is abandoned, cut off at the root, made like a palm stump, done away with, so that it is no longer subject to future arising;
the hindrance of ill will is abandoned …
the hindrance of sloth and torpor …
the hindrance of restlessness and remorse …
the hindrance of doubt is abandoned, cut off at the root, made like a palm stump, done away with, so that it is no longer subject to future arising.
Those disciples, friend Mahānāma, who are arahants, with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowing, for them these five hindrances are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising.
Therefore, friend Mahānāma, it should be understood in this way that the training is one thing, the Tathāgatas dwelling is another.
At one time, friend Mahānāma, the Blessed One was dwelling at Icchānaṅgala, in the Icchānaṅgala forest.
There, friend Mahānāma, the Blessed One addressed the disciples:
Disciples, I wish to go into retreat for three months. I should not be approached by anyone, except by the one who brings me alms food.
Yes, venerable sir, those disciples replied to the Blessed One, and no one approached the Blessed One, except for the one who brought him alms food.
Then, friend, after the three months had passed, the Blessed One emerged from retreat and addressed the disciples:
Disciples, if wanderers of other sects should ask you: Friends, in what dwelling did the ascetic Gotama mostly dwell during the rainy season? you should answer them: It is in the dwelling of mindfulness of breathing that the Blessed One mostly dwelled during the rainy season.
Here I breathe in mindful, I breathe out mindful. When I breathe in long, I know. When I breathe out long, I know …
I will breathe in experiencing relinquishment, I will breathe out experiencing relinquishment.
For if anyone should be rightly said to dwell in the noble dwelling, the divine dwelling, the Tathāgatas dwelling, it is when dwelling in mindfulness of breathing.
Those disciples who are trainees, aspiring for the unsurpassed security from bondage, for them the development and cultivation of mindfulness of breathing leads to the destruction of the taints.
And those disciples who are arahants, with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowing, for them the development and cultivation of mindfulness of breathing leads to a pleasant dwelling in this very life and to mindfulness and full awareness.
For if anyone should be rightly said to dwell in the noble dwelling, the divine dwelling, the Tathāgatas dwelling, it is when dwelling in mindfulness of breathing.
Therefore, friend Mahānāma, it should be understood in this way that the training is one thing, the Tathāgatas dwelling is another.