KN.PS1.3 — 1.3. Ānāpānassatikathā
1.3.1 Gaṇanavāra
When developing the concentration of mindfulness of breathing with sixteen aspects, more than two hundred types of knowing arise:
Eight types of knowing regarding obstacles, eight types of knowing regarding aids, eighteen types of knowing regarding defilements, thirteen types of knowing regarding purification, thirty-two types of knowing regarding mindfulness, twenty-four types of knowing regarding concentration, seventy-two types of knowing regarding insight, eight types of knowing regarding disenchantment, eight types of knowing regarding conformity with disenchantment, eight types of knowing regarding the pacification of disenchantment, and twenty-one types of knowing regarding the bliss of liberation.
What are the eight types of knowing regarding obstacles and the eight types of knowing regarding aids?
Sensual desire is an obstacle to concentration, renunciation is an aid to concentration.
Ill-will is an obstacle to concentration, non-ill-will is an aid to concentration.
Sloth and torpor are obstacles to concentration, perception of light is an aid to concentration.
Restlessness is an obstacle to concentration, non-distraction is an aid to concentration.
Doubt is an obstacle to concentration, investigation of phenomena is an aid to concentration.
Ignorance is an obstacle to concentration, knowing is an aid to concentration.
Discontent is an obstacle to concentration, joy is an aid to concentration.
All unwholesome states are obstacles to concentration, all wholesome states are aids to concentration.
These are the eight types of knowing regarding obstacles and the eight types of knowing regarding aids.
First section of enumeration.
1.3.2. Soḷasañāṇaniddesa
With these sixteen aspects, the mind becomes uplifted and unified, and is purified from hindrances.
What are these unifications?
Renunciation is a unification, non-ill-will is a unification, perception of light is a unification, non-distraction is a unification, investigation of phenomena is a unification, knowing is a unification, joy is a unification, all wholesome states are unifications.
What are these hindrances?
Sensual desire is a hindrance, ill-will is a hindrance, sloth and torpor are hindrances, restlessness and worry are hindrances, doubt is a hindrance, ignorance is a hindrance, discontent is a hindrance, all unwholesome states are hindrances.
What is meant by hindrances?
They are called hindrances because they obstruct progress.
What are these progressions?
Renunciation is the progression of the noble ones.
With this renunciation, the noble ones progress.
Sensual desire is an obstruction to progress.
Because of being enveloped by sensual desire, one does not understand the progression of the noble ones through renunciation:
Sensual desire is an obstacle to liberation.
Goodwill is the path to liberation for the noble ones.
And with that goodwill, the noble ones are liberated.
Ill-will is an obstacle to liberation.
And because of being enveloped by ill-will, they do not understand goodwill as the path to liberation for the noble ones:
Ill-will is an obstacle to liberation.
Perception of light is the path to liberation for the noble ones.
And with that perception of light, the noble ones are liberated.
Sloth and torpor are obstacles to liberation.
And because of being enveloped by sloth and torpor, they do not understand the perception of light as the path to liberation for the noble ones:
Sloth and torpor are obstacles to liberation.
Non-distraction is the path to liberation for the noble ones.
And with that non-distraction, the noble ones are liberated.
Restlessness is an obstacle to liberation.
And because of being enveloped by restlessness, they do not understand non-distraction as the path to liberation for the noble ones:
Restlessness is an obstacle to liberation.
Discrimination of phenomena is the path to liberation for the noble ones.
And with that discrimination of phenomena, the noble ones are liberated.
Doubt is an obstacle to liberation.
And because of being enveloped by doubt, they do not understand the discrimination of phenomena as the path to liberation for the noble ones:
Doubt is an obstacle to liberation.
Knowledge is the path to liberation for the noble ones.
And with that knowing, the noble ones are liberated.
Ignorance is an obstacle to liberation.
And because of being enveloped by ignorance, they do not understand knowing as the path to liberation for the noble ones:
Ignorance is an obstacle to liberation.
Joy is the path to liberation for the noble ones.
And with that joy, the noble ones are liberated.
Discontent is an obstacle to liberation.
And because of being enveloped by discontent, they do not understand joy as the path to liberation for the noble ones:
Discontent is an obstacle to liberation.
All wholesome states are the path to liberation for the noble ones.
And with those wholesome states, the noble ones are liberated.
All unwholesome states are obstacles to liberation.
And because of being enveloped by unwholesome states, they do not understand wholesome states as the path to liberation for the noble ones:
All unwholesome states are obstacles to liberation.
The second description of the sixteen knowings.
1.3.3. Description of the Knowledge of Corruptions
1.3.3.1. The First Hexad
And with these hindrances, when one with a purified mind develops the concentration of mindfulness of breathing based on sixteen subjects, what eighteen corruptions arise from momentary unification?
The mind that follows the mindfulness of the beginning, middle, and end of inhalation is an obstacle to concentration due to internal distraction.
The mind that follows the mindfulness of the beginning, middle, and end of exhalation is an obstacle to concentration due to external distraction.
Desire for inhalation is an obstacle to concentration due to craving.
The desire for exhalation is a hindrance to concentration due to craving.
The light headedness upon inhalation for one who is overwhelmed by exhalation is a hindrance to concentration.
The light headedness upon exhalation for one who is overwhelmed by inhalation is a hindrance to concentration.
Following the inhalation,
Following the exhalation;
Mindfulness is distracted internally:
Doubt and external distraction arise.
For one overwhelmed by exhalation,
Fainting upon inhalation;
For one overwhelmed by exhalation,
Fainting upon inhalation.
These six impurities,
Of mindfulness of breathing concentration;
For one who is distracted by them,
The mind is not liberated;
Not knowing liberation,
They fall into others control.
1.3.3.2. The Second Set of Six
When contemplating the sign, the mind wavers on inhalation:
A hindrance to concentration.
When contemplating inhalation, the mind wavers on the sign:
A hindrance to concentration.
When contemplating the sign, the mind wavers on exhalation:
A hindrance to concentration.
When contemplating exhalation, the mind wavers on the sign:
A hindrance to concentration.
When contemplating inhalation, the mind wavers on exhalation:
A hindrance to concentration.
When contemplating exhalation, the mind wavers on inhalation:
A hindrance to concentration.
When contemplating the sign,
The mind wavers on inhalation;
When contemplating inhalation,
The mind wavers on the sign.
When contemplating the sign,
The mind wavers on exhalation;
When contemplating exhalation,
The mind wavers on the sign.
When contemplating inhalation,
The mind wavers on exhalation;
When contemplating exhalation,
The mind wavers on inhalation.
These six impurities,
Of mindfulness of breathing concentration;
For one who is distracted by them,
The mind is not liberated;
Not knowing liberation,
They fall into others control.
1.3.3.3. The Third Set of Six
Pursuing the past, the mind is distracted:
A hindrance to concentration.
Anticipating the future, the mind is agitated:
A hindrance to concentration.
A sluggish mind, overcome by laziness:
A hindrance to concentration.
An over-exerted mind, overcome by restlessness:
A hindrance to concentration.
A bent mind, overcome by lust:
A hindrance to concentration.
A repelled mind, overcome by ill-will:
A hindrance to concentration.
Pursuing the past, the mind,
Anticipating the future, sluggish;
Over-exerted, bent,
The mind that is scattered does not become concentrated.
These are the six defilements,
Of mindfulness of breathing concentration;
By which the mind is defiled,
And does not understand higher consciousness.
When one follows the in-breath and out-breath with mindfulness, but the mind is distracted internally, both the body and mind become agitated, restless, and unsettled.
When one follows the in-breath and out-breath with mindfulness, but the mind is distracted externally, both the body and mind become agitated, restless, and unsettled.
When one is attached to the expectation of the in-breath, driven by craving, both the body and mind become agitated, restless, and unsettled.
When one is attached to the expectation of the out-breath, driven by craving, both the body and mind become agitated, restless, and unsettled.
When one is overwhelmed by the in-breath and is light headed upon the out-breath, both the body and mind become agitated, restless, and unsettled.
When one is overwhelmed by the out-breath and is light headed upon the in-breath, both the body and mind become agitated, restless, and unsettled.
When one contemplates the sign while breathing in, and the mind is disturbed, both the body and mind become agitated, restless, and unsettled.
When one contemplates the in-breath while focusing on the sign, and the mind is disturbed, both the body and mind become agitated, restless, and unsettled.
When one contemplates the sign while breathing out, and the mind is disturbed, both the body and mind become agitated, restless, and unsettled.
When one contemplates the out-breath while focusing on the sign, and the mind is disturbed, both the body and mind become agitated, restless, and unsettled.
When one contemplates the in-breath while breathing out, and the mind is disturbed, both the body and mind become agitated, restless, and unsettled.
When one contemplates the out-breath while breathing in, and the mind is disturbed, both the body and mind become agitated, restless, and unsettled.
When the mind is distracted by dwelling on the past, both the body and mind become agitated, restless, and unsettled.
When the mind is disturbed by anticipating the future, both the body and mind become agitated, restless, and unsettled.
When the mind is sluggish, accompanied by laziness, both the body and mind become agitated, restless, and unsettled.
When the mind is overly excited, accompanied by restlessness, both the body and mind become agitated, restless, and unsettled.
When the mind is bent by lust, both the body and mind become agitated, restless, and unsettled.
When the mind is scattered by ill-will, both the body and mind become agitated, restless, and unsettled.
Mindfulness of breathing, when incomplete and undeveloped, the body is agitated, and the mind is also agitated; the body is restless, and the mind is also restless.
Mindfulness of breathing, when complete and well-developed, the body is unagitated, and the mind is also unagitated; the body is unshaken, and the mind is also unshaken.
For one whose mind is purified from these hindrances, while developing the sixteen aspects of mindfulness of breathing, these eighteen imperfections arise from momentary concentration.
The description of the knowing of imperfections is the third.
1.3.4. The description of the knowing of purification
What are the thirteen knowings of purification?
The mind that runs after the past is distracted; avoiding that, it is concentrated on one point:thus the mind does not become distracted.
The mind that anticipates the future is agitated; avoiding that, it is resolved on the present:thus the mind does not become distracted.
The mind that is sluggish due to laziness; arousing it, laziness is abandoned:thus the mind does not become distracted.
The mind that is overly aroused due to restlessness; calming it, restlessness is abandoned:thus the mind does not become distracted.
The mind that is inclined towards lust; being aware, lust is abandoned:thus the mind does not become distracted.
The mind that is inclined towards ill-will; being aware, ill-will is abandoned:thus the mind does not become distracted.
With these six conditions, the mind becomes purified, bright, and unified.
What are these unifications?
The unification in the establishment of generosity, the unification in the establishment of tranquility, the unification in the establishment of the characteristic of impermanence, the unification in the establishment of cessation.
The unification in the establishment of generosity for those inclined to giving, the unification in the establishment of tranquility for those devoted to higher mind, the unification in the establishment of the characteristic of impermanence for those practicing insight, the unification in the establishment of cessation for noble persons:
With these four conditions, the mind becomes unified, leading to the purity of the path, the development of equanimity, and is delighted by knowing.
What is the beginning, middle, and end of the first jhāna?
The beginning of the first jhāna is the purity of the path, the middle is the development of equanimity, and the end is delight in knowing.
The beginning of the first jhāna is the purity of the path.
How many characteristics does the beginning have?
The three characteristics are given.
When the mind is purified from its hindrances, it engages in the middle sign of tranquility, and having engaged, it enters there.
When the mind is purified from its hindrances, engages in the middle sign of tranquility, and having engaged, enters there.
The initial purification of the path of the first jhāna is the beginning.
These are the three characteristics of the beginning.
Therefore, it is said:
The first jhāna is both excellent in the beginning and endowed with characteristics.
The cultivation of equanimity in the first jhāna is in the middle.
How many characteristics are there in the middle?
There are three characteristics in the middle.
The purified mind observes equanimity, the mind engaged in tranquility observes equanimity, and the mind established in oneness observes equanimity.
When the purified mind observes equanimity, the mind engaged in tranquility observes equanimity, and the mind established in oneness observes equanimity:
the cultivation of equanimity in the first jhāna is in the middle.
These are the three characteristics of the middle.
Therefore, it is said:
The first jhāna is both excellent in the middle and endowed with characteristics.
The delight of the first jhāna is the end.
How many characteristics are there in the end?
There are four characteristics in the end.
There, the delight is due to not transgressing the arisen states, the delight is due to the uniformity of faculties, the delight is due to the conveyance of energy, and the delight is due to practice.
The delight of the first jhāna is the end.
These are the four characteristics of the end.
Therefore, it is said:
The first jhāna is both excellent in the end and endowed with characteristics.
Thus, the mind that has gone through the three stages is excellent in three ways and endowed with ten characteristics: endowed with initial application, sustained application, rapture, happiness, mental unification, faith, energy, mindfulness, concentration, and wisdom.
What is the beginning, middle, and end of the second jhāna?
The initial purification of the path of the second jhāna is the beginning, the cultivation of equanimity is in the middle, and the delight is the end.
Thus, the mind that has gone through the three stages is excellent in three ways and endowed with ten characteristics: endowed with rapture, happiness, mental unification, faith, energy, mindfulness, concentration, and wisdom.
What is the beginning, the middle, and the end of the third jhāna? ...
Thus, the mind that has entered the threefold path is endowed with threefold goodness, complete with ten characteristics, and is full of happiness, determination, faith, energy, mindfulness, concentration, and wisdom.
What is the beginning, the middle, and the end of the fourth jhāna? ...
Thus, the mind that has entered the threefold path is endowed with threefold goodness, complete with ten characteristics, and is full of equanimity, determination, faith, energy, mindfulness, concentration, and wisdom.
In the attainment of the sphere of infinite space ...
In the attainment of the sphere of infinite consciousness ...
In the attainment of the sphere of nothingness ...
What is the beginning, the middle, and the end of the attainment of the sphere of neither-perception-nor-non-perception? ...
Thus, the mind that has entered the threefold path is endowed with threefold goodness, complete with ten characteristics, and is full of equanimity, determination, faith, energy, mindfulness, concentration, and wisdom.
What is the beginning, the middle, and the end of the contemplation of impermanence? ...
Thus, the mind that has entered the threefold path is endowed with threefold goodness, complete with ten characteristics, and is full of initial thought, sustained thought, rapture, happiness, determination, faith, energy, mindfulness, concentration, and wisdom.
In the contemplation of suffering ...
In the contemplation of non-self ...
In the contemplation of disenchantment ...
In the contemplation of dispassion ...
In the contemplation of cessation ...
In the contemplation of relinquishment ...
In the contemplation of destruction ...
In the contemplation of decay ...
In the contemplation of change ...
In the contemplation of the signless ...
In the contemplation of the desireless ...
In the contemplation of emptiness ...
In the contemplation of higher wisdom ...
In the contemplation of knowing and vision of things as they are ...
In the contemplation of danger ...
In the contemplation of reflection ...
In the contemplation of turning away ...
What is the beginning, the middle, and the end of the path of stream-entry? ...
What is the beginning, the middle, and the end of the path of once-returning? ...
What is the beginning, the middle, and the end of the path of non-returning? ...
What is the beginning, the middle, and the end of the path of arahantship?
The beginning of the path of arahantship is the purification of the path, the middle is the cultivation of equanimity, and the end is the attainment of joy.
The beginning of the path of arahantship is the purification of the path.
How many characteristics are there in the beginning?
There are three characteristics in the beginning.
When the mind is purified from its defilements, it attains the middle sign of tranquility, and having attained it, the mind enters into it.
And the mind that is purified from obstacles, and because of that purity, the mind engages in the middle sign of tranquility, and because of that engagement, the mind enters into it:
This is the beginning of the path to the fruit of Arahantship.
These are the three characteristics of the beginning.
Therefore, it is said:
The path to Arahantship is both beautiful in the beginning and endowed with characteristics.
The cultivation of equanimity is in the middle of the path to Arahantship.
How many characteristics are there in the middle?
There are three characteristics in the middle.
It observes the purified mind, it observes the mind engaged in tranquility, it observes the mind established in oneness.
And it observes the purified mind, it observes the mind engaged in tranquility, it observes the mind established in oneness.
Therefore, it is said:
The path to Arahantship is both beautiful in the middle and endowed with characteristics.
The delight in the path to Arahantship is the end.
How many characteristics are there in the end?
There are four characteristics in the end.
There is delight in not transgressing the arisen phenomena, delight in the uniformity of faculties, delight in the carrying of the associated energy, delight in the practice.
The delight in the path to Arahantship is the end.
These are the four characteristics of the end.
Therefore, it is said:
The path to Arahantship is both beautiful in the end and endowed with characteristics.
Thus, the mind that has gone through the three stages is beautiful in three ways and endowed with ten characteristics: endowed with thought, endowed with examination, endowed with rapture, endowed with happiness, endowed with the establishment of the mind, endowed with faith, endowed with energy, endowed with mindfulness, endowed with concentration, and endowed with wisdom.
The sign is inhalation and exhalation,
The objectless mind is one;
For one who does not know the three things,
Cultivation is not found.
The sign is inhalation and exhalation,
The objectless mind is one;
For one who knows the three things,
Cultivation is found.
How are these three things not objects of the one mind, and how are these three things not unknown, and how does the mind not go to distraction, and how is the effort seen, and how is the practice accomplished, and how is the distinction attained?
Just as a tree is placed on level ground.
A person would cut it with a saw.
The person's mindfulness is established by the teeth of the saw touching the tree;
He does not pay attention to the teeth of the saw coming or going.
Neither the coming nor the going of the crow's teeth is known, but the main point is understood, and the effort is accomplished.
Just as a tree is planted on level ground.
So is the connection with the sign.
Just as the crow's teeth, so are the in-breaths and out-breaths.
Just as the mindfulness of a person is established by the crow's teeth touching the tree, one does not focus on the coming or going of the crow's teeth, neither the coming nor the going of the crow's teeth is unknown, the main point is understood, and the effort is accomplished.
Similarly, a disciple, having established mindfulness at the tip of the nose or at the sign of the mouth, sits, not focusing on the coming or going of the in-breaths and out-breaths, neither the coming nor the going of the in-breaths and out-breaths is unknown, the main point is understood, and the effort is accomplished.
He attains distinction and the main point.
What is the main point?
For one with aroused energy, both body and mind become workable:
this is the main point.
What is the effort?
For one with aroused energy, defilements are abandoned, thoughts are calmed:
this is the effort.
What is the distinction?
For one with aroused energy, fetters are abandoned, underlying tendencies are eradicated.
This is the distinction.
Thus, these three qualities are not the object of a single mind, nor are these three qualities unknown, nor does the mind become distracted, the main point is understood, the effort is accomplished, and distinction is attained.
Mindfulness of breathing, for one who has it,
fully developed and well cultivated;
gradually practiced,
as taught by the Buddha;
illuminates this world,
like the moon freed from clouds.
Ānāpāna means in-breath, not out-breath.
Āpāna means out-breath, not in-breath.
Mindfulness is established with the in-breath, mindfulness is established with the out-breath.
Whoever breathes in, mindfulness is established for him, whoever breathes out, mindfulness is established for him.
Paripuṇṇā means complete in the sense of grasping, complete in the sense of surrounding, complete in the sense of fulfilling.
Subhāvitā means the four developments:
development in the sense of not transgressing the arisen qualities, development in the sense of the faculties having a single flavor, development in the sense of carrying the energy that accompanies it, development in the sense of practice.
These four developments are well established, well grounded, well practiced, well undertaken.
Yānīkatā means wherever he wishes, there he attains mastery, power, and confidence.
For him, these qualities are bound to reflection, bound to wish, bound to attention, bound to the arising of the mind.
It is said:
Established in the object.
Established in the base means that in whatever object the mind is firmly established, in that object mindfulness is well established.
Or, in whatever object mindfulness is well established, in that object the mind is firmly established.
Therefore, it is said:
Established in the base.
Accompanied means that in whatever object the mind is directed, mindfulness follows along with it.
Or, in whatever object mindfulness follows along, the mind is directed towards it.
Therefore, it is said:
Accompanied.
Familiarized means familiarized in the sense of grasping, familiarized in the sense of surrounding, familiarized in the sense of fulfilling.
By grasping with mindfulness, one conquers evil unwholesome states.
Therefore, it is said:
Familiarized.
Well-prepared means four are well-prepared:
well-prepared in the sense of not transgressing the arisen states there, well-prepared in the sense of the uniformity of faculties, well-prepared in the sense of the conveyance of the associated energy, well-prepared in the sense of the thorough removal of opposing defilements.
Balanced means there is balance, there is well-balance.
What is balance?
Those arisen blameless wholesome states conducive to enlightenment:
this is balance.
What is well-balance?
The cessation of the objects of those states, Nibbāna:
this is well-balance.
Thus, both balance and well-balance are known, seen, understood, realized, and experienced with wisdom.
Energy is aroused and not sluggish, mindfulness is established and not forgetful, the body is calm and not tense, the mind is concentrated and unified.
Therefore, it is said:
Well-prepared.
Gradually familiarized means previously familiarized with long in-breaths, subsequently familiarized with long in-breaths.
Previously familiarized with long out-breaths, subsequently familiarized with long out-breaths.
Previously familiarized with short in-breaths, subsequently familiarized with short in-breaths.
Previously familiarized with short out-breaths, subsequently familiarized with short out-breaths.
...and so on...
Previously familiarized with contemplating relinquishment with in-breaths, subsequently familiarized with contemplating relinquishment with in-breaths.
Previously familiarized with contemplating relinquishment with out-breaths, subsequently familiarized with contemplating relinquishment with out-breaths.
All sixteen aspects of mindfulness of breathing are mutually familiarized and gradually familiarized.
It is said:
Gradually familiarized.
As the ten meanings of as:
The meaning of self-discipline, the meaning of self-restraint, the meaning of self-extinguishment, the meaning of higher knowing, the meaning of full understanding, the meaning of abandonment, the meaning of development, the meaning of realization, the meaning of the knowing of truths, the meaning of establishment in cessation.
Buddha means the Blessed One, self-enlightened, without a teacher, who by himself fully comprehended the truths in previously unheard teachings, and there attained omniscience and mastery over powers.
Buddha in what sense is he called Buddha?
He who has comprehended the truths:
is called Buddha.
He who enlightens beings:
is called Buddha.
Due to omniscience, he is called Buddha.
Due to all-seeing, he is called Buddha.
Due to being incomparable, he is called Buddha.
Due to being free from defilements, he is called Buddha.
Due to being free from taints, he is called Buddha.
Due to being free from stains, he is called Buddha.
He who is entirely free from passion:
is called Buddha.
He who is entirely free from aversion:
is called Buddha.
He who is entirely free from delusion:
is called Buddha.
He who is entirely free from impurities:
is called Buddha.
He who has gone on the one-way path:
is called Buddha.
He who has fully awakened to the unsurpassed perfect enlightenment:
is called Buddha.
Due to the attainment of wisdom after dispelling ignorance:
is called Buddha.
The name Buddha was not given by a mother, nor by a father, nor by a brother, nor by a sister, nor by friends and companions, nor by relatives and blood relations, nor by ascetics and brahmins, nor by deities.
This designation is the ultimate liberation of the Buddhas, the Blessed Ones, at the root of enlightenment, along with the attainment of omniscient knowing, which is:
Buddha.
Taught means the meaning of self-discipline as taught by the Buddha, the meaning of self-restraint as taught by the Buddha, the meaning of self-extinguishment as taught by the Buddha, ... up to ...
the meaning of establishment in cessation as taught by the Buddha.
He can be either a householder or a renunciant.
World means the world of aggregates, the world of elements, the world of sense bases, the world of misfortune, the world of becoming in misfortune, the world of fortune, the world of becoming in fortune.
One world:
all beings are sustained by food ... up to ...
eighteen worlds:
eighteen elements.
Illuminates means the meaning of self-discipline as fully comprehended.
He illuminates, shines, and radiates this world.
The meaning of self-restraint as fully comprehended.
He illuminates, shines, and radiates this world.
For the purpose of self-extinguishment, as he is fully enlightened.
He illuminates, shines, and radiates this world... for the purpose of establishing cessation, as he is fully enlightened.
He illuminates, shines, and radiates this world.
Like the moon freed from clouds.
Just as clouds are, so are defilements.
Just as the moon is, so is noble knowing.
Just as the moon, the celestial being, so is the disciple.
Just as the moon, freed from clouds, freed from mist, freed from smoke and dust, freed from the grasp of Rahu, shines, glows, and radiates, so too does the disciple, freed from all defilements, shine, glow, and radiate.
Therefore it is said:
Like the moon freed from clouds.
These are the thirteen pure knowings.
The description of pure knowing is the fourth section.
Recitation section.
1.3.5. Description of Mindfulness Knowledge
What are the thirty-two knowings of the mindful one?
Here, a disciple goes to the forest, to the root of a tree, or to an empty place, sits down cross-legged, keeps his body upright, and establishes mindfulness on itself.
He breathes in mindfully, breathes out mindfully.
Breathing in long, he understands, I breathe in long.
Breathing out long, he understands, I breathe out long.
Breathing in short, he understands, I breathe in short.
Breathing out short, he understands, I breathe out short.
He trains thus: I will breathe in experiencing the whole body.
He trains thus: I will breathe out experiencing the whole body.
He trains thus: I will breathe in calming the bodily formation.
He trains thus: I will breathe out calming the bodily formation.
Experiencing rapture... experiencing pleasure... experiencing mental formation... calming the mental formation... experiencing the mind... gladdening the mind... concentrating the mind... liberating the mind... contemplating impermanence... contemplating dispassion... contemplating cessation... contemplating relinquishment, he trains thus: I will breathe in contemplating relinquishment.
He trains thus: I will breathe out contemplating relinquishment.
Here, in this view, in this acceptance, in this preference, in this adherence, in this teaching, in this discipline, in this doctrine and discipline, in this instruction, in this holy life, in this teaching of the Master.
Therefore it is said:
Here.
A disciple can be a worldling of good character, a trainee, or an arahant, one with unshakable qualities.
Arañña means having left, outside the city boundary, all this is the forest.
Rukkhamūla means where a seat is prepared for the disciple, whether it is a bench, a stool, a mat, a piece of leather, a grass mat, a leaf mat, or a straw mat, there the disciple walks, stands, sits, or lies down.
Suñña means unoccupied by anyone, whether householders or renunciants.
Agāra means a monastery, a half-roofed structure, a mansion, a cave.
Sits cross-legged means sitting with legs crossed.
Upright body means the body is upright, well-established.
Establishes mindfulness in front means pari means grasping.
Mukha means leading to.
Sati means establishment.
Therefore, it is said:
Establishes mindfulness in front.
Mindfully breathes in, mindfully breathes out means in thirty-two ways, one is mindful.
With long inhalation, knowing the one-pointedness and non-distraction of the mind, mindfulness is established.
With that mindfulness, with that knowing, one is mindful.
With long exhalation, knowing the one-pointedness and non-distraction of the mind, mindfulness is established.
With that mindfulness, with that knowing, one is mindful.
With short inhalation, knowing the one-pointedness and non-distraction of the mind, mindfulness is established.
With that mindfulness, with that knowing, one is mindful.
With short exhalation, knowing the one-pointedness and non-distraction of the mind, mindfulness is established.
With that mindfulness, with that knowing, one is mindful.
Observing relinquishment with inhalation...
Observing relinquishment with exhalation, knowing the one-pointedness and non-distraction of the mind, mindfulness is established.
With that mindfulness, with that knowing, one is mindful.
1.3.5.1. First Fourfold Explanation
How does one know I breathe in long while breathing in long, and I breathe out long while breathing out long?
One breathes in long, measured by duration, breathes out long, measured by duration, breathes in and out long, measured by duration.
Desire arises to breathe in and out long, measured by duration.
With desire, one breathes in long, measured by duration, with desire, one breathes out long, measured by duration, with desire, one breathes in and out long, measured by duration.
From that joy, a subtler and longer breath arises, both in inhalation and exhalation, which is considered as a long duration.
Due to joy, a subtler and longer breath arises, both in inhalation and exhalation, which is considered as a long duration.
Due to joy, a subtler and longer breath arises, both in inhalation and exhalation, which is considered as a long duration.
Due to joy, a subtler and longer breath arises, both in inhalation and exhalation, and the mind becomes clear, and equanimity is established.
In these nine ways, the body breathes long breaths.
Mindfulness is established.
Insight is knowing.
The body is established, not mindfulness;
Mindfulness is both establishment and mindfulness.
With that mindfulness and that knowing, one observes the body.
Therefore, it is said:
Contemplation of the body in the body as a foundation of mindfulness.
How does one observe the body?
One observes it as impermanent, not as permanent.
One observes it as suffering, not as happiness.
One observes it as non-self, not as self.
One becomes disenchanted, not delighted.
One becomes dispassionate, not passionate.
One ceases, not arises.
One relinquishes, not grasps.
Observing it as impermanent, one abandons the perception of permanence.
Observing it as suffering, one abandons the perception of happiness.
Observing it as non-self, one abandons the perception of self.
Becoming disenchanted, one abandons delight.
Becoming dispassionate, one abandons passion.
Ceasing, one abandons arising.
Relinquishing, one abandons grasping.
Thus, one observes the body.
There are four types of development:
Development in the sense of not surpassing the phenomena that have arisen there, development in the sense of the uniformity of faculties, development in the sense of the conveyance of energy, and development in the sense of repetition.
Through long breaths, one understands the concentration and non-distraction of the mind, and known feelings arise, known feelings persist, known feelings cease.
Known perceptions arise, known perceptions persist, known perceptions cease.
Known thoughts arise, known thoughts persist, known thoughts cease.
How do known feelings arise, persist, and cease?
How is the arising of feelings known?
Due to the arising of ignorance, there is the arising of feelings:
In the sense of the arising of conditions, the arising of feelings is known.
From the arising of craving comes the arising of feeling...
From the arising of karma comes the arising of feeling...
From the arising of contact comes the arising of feeling; in the sense of the arising of conditions, the arising of feeling is known.
Even when seeing the characteristic of arising, the arising of feeling is known.
Thus, the arising of feeling is known.
How is the presence of feeling known?
When considering it as impermanent, the presence of decay is known.
When considering it as suffering, the presence of fear is known.
When considering it as non-self, the presence of emptiness is known.
Thus, the presence of feeling is known.
How is the cessation of feeling known?
From the cessation of ignorance comes the cessation of feeling:
In the sense of the cessation of conditions, the cessation of feeling is known.
From the cessation of craving comes the cessation of feeling... and so on...
From the cessation of karma comes the cessation of feeling... and so on...
From the cessation of contact comes the cessation of feeling; in the sense of the cessation of conditions, the cessation of feeling is known.
Even when seeing the characteristic of change, the cessation of feeling is known.
Thus, the cessation of feeling is known.
Thus, known feelings arise, known feelings persist, known feelings cease.
How do known perceptions arise, persist, and cease?
How is the arising of perception known?
From the arising of ignorance comes the arising of perception:
In the sense of the arising of conditions, the arising of perception is known.
From the arising of craving comes the arising of perception... and so on...
From the arising of karma comes the arising of perception... and so on...
From the arising of contact comes the arising of perception:
In the sense of the arising of conditions, the arising of perception is known.
Even when seeing the characteristic of arising, the arising of perception is known.
Thus, the arising of perception is known.
How is the presence of perception known?
When considering it as impermanent, the presence of decay is known.
When considering it as suffering, the presence of fear is known.
When considering it as non-self, the presence of emptiness is known.
Thus, the presence of perception is known.
How is the cessation of perception known?
From the cessation of ignorance comes the cessation of perception:
In the sense of the cessation of conditions, the cessation of perception is known.
From the cessation of craving comes the cessation of perception... and so on...
From the cessation of karma comes the cessation of perception... and so on...
From the cessation of contact comes the cessation of perception:
In the sense of the cessation of conditions, the cessation of perception is known.
Even when seeing the characteristic of change, the cessation of perception is known.
Thus, the cessation of perception is known.
Thus, known perceptions arise, known they persist, known they cease.
How do known thoughts arise, known they persist, known they cease?
How is the arising of thoughts known?
With the arising of ignorance, there is the arising of thoughts:
In terms of the arising of conditions, the arising of thoughts is known.
With the arising of craving, there is the arising of thoughts … etc. …
With the arising of actions, there is the arising of thoughts … etc. …
With the arising of perception, there is the arising of thoughts:
In terms of the arising of conditions, the arising of thoughts is known.
Even when seeing the characteristic of origination, the arising of thoughts is known.
Thus, the arising of thoughts is known.
How is the persistence of thoughts known?
By contemplating impermanence, the persistence of thoughts is known as leading to destruction.
By contemplating suffering, the persistence of thoughts is known as leading to fear.
By contemplating non-self, the persistence of thoughts is known as leading to emptiness.
Thus, the persistence of thoughts is known.
How is the cessation of thoughts known?
With the cessation of ignorance, there is the cessation of thoughts:
In terms of the cessation of conditions, the cessation of thoughts is known.
With the cessation of craving, there is the cessation of thoughts … etc. …
With the cessation of actions, there is the cessation of thoughts … etc. …
With the cessation of perception, there is the cessation of thoughts:
In terms of the cessation of conditions, the cessation of thoughts is known.
Even when seeing the characteristic of change, the cessation of thoughts is known.
Thus, the cessation of thoughts is known.
Thus, known thoughts arise, known they persist, known they cease.
By knowing the concentration of the mind through long in-breaths and out-breaths, one harmonizes the faculties, knows the domain, and penetrates the suitable … etc. …
One harmonizes the path, harmonizes the teachings, knows the domain, and penetrates the suitable.
How does one harmonize the faculties?
By the characteristic of determination, one harmonizes the faculty of faith; by the characteristic of exertion, one harmonizes the faculty of energy; by the characteristic of presence, one harmonizes the faculty of mindfulness; by the characteristic of non-distraction, one harmonizes the faculty of concentration; by the characteristic of seeing, one harmonizes the faculty of wisdom.
This person harmonizes these faculties in this object.
It is said:
Unifying the senses.
Knowing the domain means whatever is its object, that is its domain.
Whatever is its domain, that is its object.
Knowing means the person.
Knowing is wisdom.
Equal means the presence of the object is equal, the non-distraction of the mind is equal, the establishment of the mind is equal, the purification of the mind is equal.
Meaning means the faultless meaning, the meaning of non-defilement, the meaning of purification, the ultimate meaning.
Penetrates means penetrates the presence of the object, penetrates the non-distraction of the mind, penetrates the establishment of the mind, penetrates the purification of the mind.
It is said:
Penetrates equally.
Unifying the powers means how does one unify the powers?
Unifying the power of faith by the unshakable nature in faithlessness, unifying the power of effort by the unshakable nature in laziness, unifying the power of mindfulness by the unshakable nature in negligence, unifying the power of concentration by the unshakable nature in restlessness, unifying the power of wisdom by the unshakable nature in ignorance.
This person unifies these powers in this object.
It is said:
Unifying the powers.
Knowing the domain... therefore it is said:
Penetrates equally.
Unifying the factors of enlightenment means how does one unify the factors of enlightenment?
Unifying the factor of mindfulness by the presence, unifying the factor of investigation of phenomena by the investigation, unifying the factor of energy by the exertion, unifying the factor of joy by the pervasion, unifying the factor of tranquility by the calming, unifying the factor of concentration by the non-distraction, unifying the factor of equanimity by the consideration.
This person unifies these factors of enlightenment in this object.
It is said:
Unifying the factors of enlightenment.
Knowing the domain... therefore it is said:
Penetrates equally.
Unifying the path means how does one unify the path?
Unifying right view by the seeing, unifying right intention by the resolving, unifying right speech by the grasping, unifying right action by the arising, unifying right livelihood by the purification, unifying right effort by the exertion, unifying right mindfulness by the presence, unifying right concentration by the non-distraction.
This person integrates this path with this object.
Therefore, it is said:
Integrates the path.
And knows the domain… therefore,
it is said:
Also comprehends the capability.
How does one integrate the teachings?
By the principle of dominance, integrates the faculties; by the principle of unshakability, integrates the powers; by the principle of leading out, integrates the factors of enlightenment; by the principle of cause, integrates the path; by the principle of establishment, integrates the foundations of mindfulness; by the principle of striving, integrates the right efforts; by the principle of success, integrates the bases of spiritual power; by the principle of truth, integrates the truth; by the principle of non-distraction, integrates tranquility; by the principle of observation, integrates insight; by the principle of single flavor, integrates tranquility and insight; by the principle of non-transgression, integrates the combined practice; by the principle of restraint, integrates purity of virtue; by the principle of non-distraction, integrates purity of mind; by the principle of seeing, integrates purity of view; by the principle of liberation, integrates liberation; by the principle of penetration, integrates knowing; by the principle of relinquishment, integrates release; by the principle of eradication, integrates the knowing of destruction; by the principle of pacification, integrates the knowing of non-arising; by the principle of root, integrates desire; by the principle of arising, integrates attention; by the principle of contact, integrates contact; by the principle of convergence, integrates feeling; by the principle of prominence, integrates concentration; by the principle of dominance, integrates mindfulness; by the principle of surpassing, integrates wisdom; by the principle of essence, integrates liberation; by the principle of culmination, integrates Nibbāna.
This person integrates these teachings with this object.
Therefore, it is said:
Integrates the teachings.
And knows the domain, that which is his object, that is his domain.
That which is his domain, that is his object, the person knows.
Knowing is wisdom.
Equal means the establishment of the object is equal, the non-distraction of the mind is equal, the determination of the mind is equal, the purification of the mind is equal.
Meaning means the meaning of non-defilement, the meaning of non-affliction, the meaning of purification, the ultimate meaning.
Penetrates means penetrates the establishment of the object, penetrates the non-distraction of the mind, penetrates the determination of the mind, penetrates the purification of the mind.
It is said:
He comprehends what is suitable.
How does one know when breathing in short, I am breathing in short, and when breathing out short, I am breathing out short?
He breathes in a short breath, which is considered brief, and he breathes out a short breath, which is considered brief. He breathes in and out short breaths, which are considered brief.
Desire arises when breathing in and out short breaths, which are considered brief.
Due to desire, he breathes in a subtler short breath, which is considered brief.
Due to desire, he breathes out a subtler short breath, which is considered brief.
Due to desire, he breathes in and out subtler short breaths, which are considered brief.
Due to desire, he breathes in and out subtler short breaths, which are considered brief, and joy arises.
Due to joy, he breathes in a subtler short breath, which is considered brief. Due to joy, he breathes out a subtler short breath, which is considered brief. Due to joy, he breathes in and out subtler short breaths, which are considered brief.
Due to joy, he breathes in and out subtler short breaths, which are considered brief, and the mind becomes clear, and equanimity is established.
In these nine ways, short breaths are the body's foundation, mindfulness, observation, and knowing.
The body is the foundation, not mindfulness;
Mindfulness is both the foundation and mindfulness.
With that mindfulness and knowing, he observes the body.
It is said:
Contemplation of the body in the body, the development of mindfulness.
How does he observe the body... thus he observes the body.
Development means four developments... in the sense of cultivation.
Through short breaths, knowing the mind's concentration and non-distraction, feelings arise... through short breaths, knowing the mind's concentration and non-distraction, he harmonizes the faculties...
It is said:
He comprehends what is suitable.
How does one train, I will breathe in experiencing the whole body, and I will breathe out experiencing the whole body?
Body means two bodies:
The mental body and the physical body.
What is the mental body?
Feeling, perception, intention, contact, attention, and the mental body, which is called the mental body, and what are called mental formations:
This is the body of names.
Which is the body of form?
The four great elements and the form derived from the four great elements, inhalation and exhalation, the sign and the connection, which are called bodily formations:
this is the body of form.
How are these bodies comprehended?
When one knows the long inhalation with the mind's one-pointedness and undistractedness, mindfulness is established.
With that mindfulness and that knowing, these bodies are comprehended.
When one knows the long exhalation with the mind's one-pointedness and undistractedness, mindfulness is established.
With that mindfulness and that knowing, these bodies are comprehended.
When one knows the short inhalation with the mind's one-pointedness and undistractedness, mindfulness is established.
With that mindfulness and that knowing, these bodies are comprehended.
When one knows the short exhalation with the mind's one-pointedness and undistractedness, mindfulness is established.
With that mindfulness and that knowing, these bodies are comprehended.
By attending, these bodies are comprehended; by knowing, these bodies are comprehended; by seeing, these bodies are comprehended; by reviewing, these bodies are comprehended; by resolving the mind, these bodies are comprehended; by being determined with faith, these bodies are comprehended; by exerting energy, these bodies are comprehended; by establishing mindfulness, these bodies are comprehended; by concentrating the mind, these bodies are comprehended; by understanding with wisdom, these bodies are comprehended; by knowing what should be known, these bodies are comprehended; by fully understanding what should be fully understood, these bodies are comprehended; by abandoning what should be abandoned, these bodies are comprehended; by developing what should be developed, these bodies are comprehended; by realizing what should be realized, these bodies are comprehended.
Thus, these bodies are comprehended.
Experiencing the whole body, inhalation and exhalation, the body, establishment of mindfulness, contemplation, knowing.
The body is establishment, not mindfulness.
Mindfulness is both establishment and mindfulness.
With that mindfulness and that knowing, one contemplates that body.
Therefore, it is said:
Contemplation of the body in the body, development of the foundation of mindfulness.
How does one contemplate that body?
...thus one contemplates that body.
Development means four developments...
...development in the sense of cultivation.
Experiencing the whole body, inhalation and exhalation, restraint in the sense of moral purity, undistractedness in the sense of mental purity, seeing in the sense of view purity.
He who is intent on restraint therein, this is the training in higher morality.
He who is intent on non-distraction therein, this is the training in higher mind.
He who is intent on insight therein, this is the training in higher wisdom.
Reflecting on these three trainings, he trains, knowing he trains, seeing he trains, reviewing he trains, determining the mind he trains, committing with faith he trains, exerting energy he trains, establishing mindfulness he trains, concentrating the mind he trains, understanding with wisdom he trains, knowing what should be known he trains, fully understanding what should be fully understood he trains, abandoning what should be abandoned he trains, developing what should be developed he trains, realizing what should be realized he trains.
Experiencing the whole body, knowing the concentration and non-distraction of the mind through inhalation and exhalation, known feelings arise...
Experiencing the whole body, knowing the concentration and non-distraction of the mind through inhalation and exhalation, he harmonizes the faculties...
Therefore it is said:
He comprehends the capable.
How does he train, I will breathe in calming the bodily formation, I will breathe out calming the bodily formation?
What is the bodily formation?
Long inhalations are bodily.
These phenomena connected with the body are bodily formations.
Calming, ceasing, and settling these bodily formations, he trains.
Long exhalations are bodily.
These phenomena connected with the body are bodily formations.
Calming, ceasing, and settling these bodily formations, he trains.
Short inhalations, short exhalations.
Experiencing the whole body, inhalations, experiencing the whole body, exhalations are bodily.
These phenomena connected with the body are bodily formations.
Calming, ceasing, and settling these bodily formations, he trains.
With such bodily formations, the bending, stretching, contracting, extending, moving, vibrating, shaking, trembling of the body:
He trains, I will breathe in calming the bodily formation, I will breathe out calming the bodily formation.
With such bodily formations, the non-bending, non-stretching, non-contracting, non-extending, non-moving, non-vibrating, non-shaking, non-trembling, peaceful, subtle:
He trains, I will breathe in calming the bodily formation, I will breathe out calming the bodily formation.
Thus, it is said, I will breathe in calming the bodily formation, I will breathe out calming the bodily formation.
Thus, there is no development of the perception of wind, no development of in-breathing and out-breathing, no development of mindfulness of breathing, and no development of concentration through mindfulness of breathing.
And the wise neither attain nor emerge from that attainment.
Thus, it is said, I will breathe in calming the bodily formation, he trains, I will breathe out calming the bodily formation, he trains.
Thus, there is development of the perception of wind, development of in-breathing and out-breathing, development of mindfulness of breathing, and development of concentration through mindfulness of breathing.
And the wise attain and emerge from that attainment.
How is it so?
Just as when a bell is struck, initially coarse sounds arise.
Due to the well-grasped, well-attended, and well-sustained sign of the coarse sounds, even when the coarse sounds cease, then subsequently subtle sounds arise.
Due to the well-grasped, well-attended, and well-sustained sign of the subtle sounds, even when the subtle sounds cease, then subsequently the mind continues with the object of the subtle sound sign.
In the same way, initially coarse in-breathing and out-breathing arise.
Due to the well-grasped, well-attended, and well-sustained sign of the coarse in-breathing and out-breathing, even when the coarse in-breathing and out-breathing cease, then subsequently subtle in-breathing and out-breathing arise.
Due to the well-grasped, well-attended, and well-sustained sign of the subtle in-breathing and out-breathing, even when the subtle in-breathing and out-breathing cease, then subsequently the mind does not become distracted with the object of the subtle in-breathing and out-breathing sign.
Thus, there is development of the perception of wind, development of in-breathing and out-breathing, development of mindfulness of breathing, and development of concentration through mindfulness of breathing.
And the wise attain and emerge from that attainment.
Calming the bodily formation, in-breathing and out-breathing, the body, mindfulness, observation, and knowing.
The body is the foundation, not mindfulness;
Mindfulness is both the foundation and mindfulness.
With that mindfulness and that knowing, he observes that body.
Therefore, it is said:
Contemplation of the body in the body, the development of the foundation of mindfulness.
How does he observe that body? ...
Thus, he observes that body.
Development means the four developments ...
The cultivation through practice.
Calming the bodily formations, the purification of morality through the restraint of inhalation and exhalation, the purification of the mind through non-distraction, the purification of view through insight.
The restraint therein is the higher training in morality;
The non-distraction therein is the higher training in mind;
The insight therein is the higher training in wisdom.
Reflecting on these three trainings, one practices...
Practicing to realize, calming the bodily formations through the concentration of the mind on inhalation and exhalation, knowing the arising of feelings...
Calming the bodily formations through the concentration of the mind on inhalation and exhalation, knowing the unification and non-distraction of the mind, one harmonizes the faculties...
Therefore it is said:
He comprehends the capable.
Eight contemplative knowings, and eight recollections of mindfulness, four canonical bases for contemplation of the body in the body.
Recitation section.
1.3.5.2. Explanation of the second tetrad
How does one practice experiencing rapture, I will breathe in and experiencing rapture, I will breathe out?
What is rapture?
Through the concentration of the mind on long inhalation, rapture and joy arise.
That rapture and joy, delight, gladness, laughter, happiness, satisfaction, and contentment of the mind.
Through the concentration of the mind on long exhalation, rapture and joy arise...
Through the concentration of the mind on short inhalation, short exhalation, experiencing the whole body with inhalation, experiencing the whole body with exhalation, calming the bodily formations with inhalation, calming the bodily formations with exhalation, knowing the unification and non-distraction of the mind, rapture and joy arise.
That rapture and joy, delight, gladness, laughter, happiness, satisfaction, and contentment of the mind:
This is rapture.
How is that rapture comprehended?
Through the concentration of the mind on long inhalation and exhalation, mindfulness is established.
With that mindfulness and knowing, that rapture is comprehended.
Through the concentration of the mind on long exhalation, mindfulness is established.
With that mindfulness and knowing, that rapture is comprehended.
Through the concentration of the mind on short inhalation...
short exhalation...
experiencing the whole body with inhalation...
experiencing the whole body with exhalation...
Calming the bodily formation through inhalation...
Calming the bodily formation through exhalation, knowing the unification and undistractedness of the mind, mindfulness is established.
With that mindfulness and that knowing, that joy is clearly known.
Reflecting, that joy is clearly known, knowing...
Seeing...
Reviewing...
Resolutely determining the mind...
Resolutely committing with faith...
Exerting energy...
Establishing mindfulness...
Concentrating the mind...
Understanding with wisdom...
Knowing what should be directly known...
Fully understanding what should be fully understood...
Abandoning what should be abandoned...
Developing what should be developed...
Realizing what should be realized, that joy is clearly known.
Thus, that joy is clearly known.
Experiencing joy through inhalation and exhalation, the establishment of feeling, mindfulness, observation, and knowing.
The establishment of feeling, not mindfulness;
Mindfulness is both the establishment and mindfulness.
With that mindfulness and that knowing, one observes that feeling.
Therefore, it is said:
Contemplation of feelings in feelings as a foundation of mindfulness.
How does one observe that feeling?
One observes it as impermanent... and thus observes that feeling.
Development means four developments... and by repeated practice, it is development.
Experiencing joy through inhalation and exhalation, the purity of virtue through restraint... and experiencing joy through inhalation and exhalation, knowing the unification and undistractedness of the mind... knowing, one harmonizes the faculties.
Therefore, it is said:
Skilled and penetrative.
How does one train, I will breathe in experiencing pleasure, I will breathe out experiencing pleasure?
Pleasure means two pleasures:
bodily pleasure and mental pleasure.
What is bodily pleasure?
That which is bodily comfort, bodily pleasure, the pleasure felt through bodily contact, the pleasant feelings arising from bodily contact:
this is bodily pleasure.
What is mental pleasure?
That which is mental comfort, mental pleasure, the pleasure felt through mental contact, the pleasant feelings arising from mental contact:
this is mental pleasure.
How are those pleasures clearly known?
Through long inhalation, knowing the unification and undistractedness of the mind, mindfulness is established.
With that mindfulness and that knowing, those pleasures are clearly known.
Through long exhalation, knowing the unification and undistractedness of the mind, mindfulness is established.
When that mindfulness is present, with that knowing, those pleasures are clearly comprehended ...
they should be realized, and when realizing, those pleasures are clearly comprehended.
Thus, those pleasures are clearly comprehended.
Experiencing pleasure, the presence of feelings through inhalation and exhalation, mindfulness, observation, and knowing.
The presence of feelings, not mindfulness;
mindfulness is both presence and mindfulness.
With that mindfulness and that knowing, one observes that feeling.
Therefore, it is said:
the development of mindfulness of feelings in feelings.
How does one observe that feeling?
One observes it as impermanent ...
thus, one observes that feeling.
Development means four developments ...
in the sense of cultivation, it is development.
Experiencing pleasure, the restraint of inhalation and exhalation, purity of virtue ...
experiencing pleasure, knowing the concentration and non-distraction of the mind through inhalation and exhalation ...
knowing, one harmonizes the faculties.
Therefore, it is said:
one penetrates what is capable.
How does one train in I will breathe in experiencing the mental formation, I will breathe out experiencing the mental formation?
What is the mental formation?
Through long inhalation, perception and feeling are mental factors:
these phenomena are connected with the mind, mental formations.
Through long exhalation, perception and feeling are mental factors:
these phenomena are connected with the mind, mental formations ...
experiencing pleasure through inhalation ...
experiencing pleasure through exhalation, perception and feeling are mental factors:
these phenomena are connected with the mind, mental formations:
this is the mental formation.
How are those mental formations clearly comprehended?
Through long inhalation, knowing the concentration and non-distraction of the mind, mindfulness is established.
With that mindfulness and that knowing, those mental formations are clearly comprehended.
Through long exhalation, knowing the concentration and non-distraction of the mind, mindfulness is established.
With that mindfulness and that knowing, those mental formations are clearly comprehended ...
they should be realized, and when realizing, those mental formations are clearly comprehended.
Thus, those mental formations are clearly comprehended.
Experiencing the mental formation through inhalation and exhalation, the presence of feelings, mindfulness, observation, and knowing, the presence of feelings, not mindfulness;
mindfulness is both presence and mindfulness.
With that mindfulness and that knowing, one observes that feeling.
Therefore, it is said:
the development of mindfulness of feelings in feelings.
Anupassatīti how does one contemplate that feeling?
One contemplates it as impermanent ... and so one contemplates that feeling.
Bhāvanāti four types of development ... in the sense of cultivation.
Experiencing the mental formation, the purification of virtue through the restraint of inhalation and exhalation ... experiencing the mental formation through the concentration and non-distraction of the mind ... knowing thus, one harmonizes the faculties.
Therefore it is said:
One penetrates what is capable.
How does one train thinking, I will breathe in calming the mental formation, and I will breathe out calming the mental formation?
What is the mental formation?
With the perception and feeling associated with long inhalation:
these phenomena connected with the mind are mental formations.
One trains in calming, ceasing, and settling these mental formations.
With the perception and feeling associated with long exhalation:
these phenomena connected with the mind are mental formations.
One trains in calming, ceasing, and settling these mental formations.
Experiencing the mental formation through inhalation ...
experiencing the mental formation through exhalation, with perception and feeling associated:
these phenomena connected with the mind are mental formations.
One trains in calming, ceasing, and settling these mental formations.
Calming the mental formation through inhalation and exhalation, feeling arises, mindfulness, contemplation, and knowing.
Feeling arises, not mindfulness;
mindfulness arises, both mindfulness and feeling.
With that mindfulness and knowing, one contemplates that feeling.
Therefore it is said:
Contemplation of feelings in feelings, the development of mindfulness.
Anupassatīti how does one contemplate that feeling ... and so one contemplates that feeling.
Bhāvanāti four types of development ... in the sense of cultivation.
Calming the mental formation through inhalation and exhalation, the purification of virtue through restraint ... calming the mental formation through inhalation and exhalation, the concentration and non-distraction of the mind ... knowing thus, one harmonizes the faculties.
Therefore it is said:
One penetrates what is capable.
Eight contemplations of knowing and eight recollections of mindfulness, four canonical bases in the contemplation of feelings in feelings.
1.3.5.3. Explanation of the Third Tetrad
How does one train thinking, I will breathe in experiencing the mind, and I will breathe out experiencing the mind?
What is that mind?
The mind is consciousness through long inhalation.
The mind, the intellect, the heart, the pure mind, the mental faculty, the consciousness, the aggregate of consciousness, the element of mind-consciousness.
Through long exhalation...
Calming the mental formations through inhalation...
Calming the mental formations through exhalation, the mind is consciousness.
The mind, the intellect, the heart, the pure mind, the mental faculty, the consciousness, the aggregate of consciousness, the element of mind-consciousness:
This is the mind.
How is that mind comprehended?
Through long inhalation, mindfulness is established in one who knows the concentration and non-distraction of the mind.
With that mindfulness and that knowing, the mind is comprehended.
Through long exhalation, mindfulness is established in one who knows the concentration and non-distraction of the mind.
With that mindfulness and that knowing, the mind is comprehended...
It is realized by one who realizes it, the mind is comprehended.
Thus, the mind is comprehended.
Experiencing the mind through inhalation and exhalation, consciousness, the mind, mindfulness, observation, knowing.
The mind is established, not mindfulness;
Mindfulness is both establishment and mindfulness.
With that mindfulness and that knowing, one observes the mind.
Therefore it is said:
Contemplation of the mind in the mind through the development of mindfulness.
How does one observe the mind...
Thus, one observes the mind.
Development means four developments...
In the sense of cultivation, development.
Experiencing the mind through inhalation and exhalation, the restraint of morality...
Experiencing the mind through inhalation and exhalation, knowing the concentration and non-distraction of the mind...
Knowing, one harmonizes the faculties.
Therefore it is said:
He penetrates the proficient.
How does one train, I will breathe in gladdening the mind, I will breathe out gladdening the mind?
What is the gladdening of the mind?
Through long inhalation, knowing the concentration and non-distraction of the mind, the gladdening of the mind arises.
The gladdening, joy, laughter, delight, satisfaction, and contentment of the mind.
Through long inhalation and exhalation, knowing the concentration and non-distraction of the mind, the gladdening of the mind arises.
The gladdening, joy, laughter, delight, satisfaction, and contentment of the mind...
Being aware of the mind with each inhalation...
Being aware of the mind with each exhalation, knowing the one-pointedness and undistractedness of the mind, there arises great joy in the mind.
That joy, delight, happiness, laughter, satisfaction, elation, and contentment of the mind:
this is the great joy of the mind.
Rejoicing the mind with inhalation and exhalation, consciousness, the mind's presence, mindfulness, observation, and knowing.
The mind's presence, not just mindfulness;
both the presence of mindfulness and mindfulness itself.
With that mindfulness and that knowing, one observes the mind.
Thus it is said:
the development of mindfulness of the mind in the contemplation of the mind.
How does one observe the mind? ...
Thus one observes the mind.
Development means four developments ...
development in the sense of cultivation.
Rejoicing the mind with inhalation and exhalation, the restraint of the senses, purity of virtue ...
rejoicing the mind with inhalation and exhalation, knowing the one-pointedness and undistractedness of the mind ...
knowing, one harmonizes the faculties.
Thus it is said:
one penetrates the capable.
How does one train, I will breathe in concentrating the mind, I will breathe out concentrating the mind?
What is concentration?
With long inhalation, the one-pointedness and undistractedness of the mind is concentration, which is the stability, steadiness, non-wavering, undistractedness, non-agitation, calm, the faculty of concentration, the power of concentration, right concentration of the mind.
With long exhalation, the one-pointedness and undistractedness of the mind is concentration ...
concentrating the mind with inhalation ...
concentrating the mind with exhalation, the one-pointedness and undistractedness of the mind is concentration.
That stability, steadiness, non-wavering, undistractedness, non-agitation, calm, the faculty of concentration, the power of concentration, right concentration of the mind:
this is concentration.
Concentrating the mind with inhalation and exhalation, consciousness, the mind's presence, mindfulness, observation, and knowing.
The mind's presence, not just mindfulness;
both the presence of mindfulness and mindfulness itself.
With that mindfulness and that knowing, one observes the mind.
Thus it is said:
the development of mindfulness of the mind in the contemplation of the mind.
How does one observe the mind? ...
thus one observes the mind.
Development means four developments ...
development in the sense of cultivation.
Concentrating the mind with inhalation and exhalation, the restraint of the senses, purity of virtue ...
I will concentrate the mind by understanding the unity and undistractedness of the mind through breathing in and out...
By understanding, one harmonizes the faculties.
Therefore, it is said:
He comprehends the capable one.
How does one train by thinking, I will breathe in freeing the mind, and I will breathe out freeing the mind?
One trains by thinking, I will breathe in freeing the mind from lust, and I will breathe out freeing the mind from lust.
One trains by thinking, I will breathe in freeing the mind from hatred, and I will breathe out freeing the mind from hatred.
One trains by thinking, I will breathe in freeing the mind from delusion, and I will breathe out freeing the mind from delusion.
...freeing the mind from conceit...
...freeing the mind from views...
...freeing the mind from doubt...
...freeing the mind from sloth...
...freeing the mind from restlessness...
...freeing the mind from shamelessness...
One trains by thinking, I will breathe in freeing the mind from fearlessness, and I will breathe out freeing the mind from fearlessness.
Freeing the mind through breathing in and out, consciousness, mind, mindfulness...
How does one observe that mind...
Thus, one observes that mind.
Cultivation means four cultivations...
In the sense of repetition, it is cultivation.
Freeing the mind through breathing in and out, in the sense of restraint, is purity of virtue...
Freeing the mind by understanding the unity and undistractedness of the mind through breathing in and out...
By understanding, one harmonizes the faculties.
Therefore, it is said:
He comprehends the capable one.
Eight knowings of observation and eight recollections of establishment, four scriptural bases in the mind for contemplation of the mind.
1.3.5.4. Explanation of the Fourth Tetrad
How does one train by thinking, I will breathe in observing impermanence, and I will breathe out observing impermanence?
What is impermanent?
The five aggregates are impermanent.
In what sense are they impermanent?
In the sense of arising and passing away, they are impermanent.
When observing the arising of the five aggregates, how many characteristics does one see? When observing the passing away, how many characteristics does one see? When observing both arising and passing away, how many characteristics does one see?
When observing the arising of the five aggregates, one sees twenty-five characteristics; when observing the passing away, one sees twenty-five characteristics.
When observing both the arising and passing away of the five aggregates, one sees these fifty characteristics.
One trains by thinking, I will breathe in observing impermanence in form, and I will breathe out observing impermanence in form.
Regarding feelings ... etc ...
Regarding perceptions ...
Regarding mental formations ...
Regarding consciousness ...
Regarding the eye ... etc ...
One trains thus: I will breathe in contemplating impermanence in aging and death, one trains thus: I will breathe out contemplating impermanence in aging and death.
Contemplating impermanence, mindfulness arises through the in-breaths and out-breaths, and knowing through contemplation.
Mindfulness arises, not just awareness;
Awareness arises along with mindfulness.
With that mindfulness and knowing, one contemplates those phenomena.
Therefore, it is said:
The development of mindfulness of phenomena in phenomena.
How does one contemplate those phenomena ... etc ...
Thus one contemplates those phenomena.
Development means four developments ... etc ...
Development in the sense of cultivation.
Contemplating impermanence in the in-breaths and out-breaths leads to purity of virtue through restraint ... etc ...
Contemplating impermanence in the in-breaths and out-breaths, one understands the unification and non-distraction of the mind ... etc ...
Understanding, one harmonizes the faculties.
Therefore, it is said:
One penetrates with capability.
How does one train thus: I will breathe in contemplating dispassion, one trains thus: I will breathe out contemplating dispassion?
Seeing the danger in form, one becomes dispassionate towards form, and is intent on faith, with the mind well established.
One trains thus: I will breathe in contemplating dispassion in form, one trains thus: I will breathe out contemplating dispassion in form.
Regarding feelings ... etc ...
Regarding perceptions ...
Regarding mental formations ...
Regarding consciousness ...
Regarding the eye ... etc ...
Seeing the danger in aging and death, one becomes dispassionate towards aging and death, and is intent on faith, with the mind well established.
One trains thus: I will breathe in contemplating dispassion in aging and death, one trains thus: I will breathe out contemplating dispassion in aging and death.
Contemplating dispassion, mindfulness arises through the in-breaths and out-breaths, and knowing through contemplation.
Mindfulness arises, not just awareness;
Awareness arises along with mindfulness.
With that mindfulness and knowing, one contemplates those phenomena.
Therefore, it is said:
The development of mindfulness of phenomena in phenomena.
How does one contemplate those phenomena ... etc ...
Thus one contemplates those phenomena.
Development means four developments ... etc ...
Development in the sense of cultivation.
Contemplating dispassion in the in-breaths and out-breaths leads to purity of virtue through restraint ... etc ...
Contemplating dispassion in the in-breaths and out-breaths, one understands the unification and non-distraction of the mind ... etc ...
Understanding, one harmonizes the faculties.
Therefore, it is said:
and he comprehends the capable.
How does one train in I will breathe in observing cessation, I will breathe out observing cessation?
Seeing the danger in form, he becomes desirous of the cessation of form, with faith and determination, and his mind is well established.
He trains in I will breathe in observing the cessation of form, I will breathe out observing the cessation of form.
In feeling...
in perception...
in formations...
in consciousness...
Seeing the danger in aging and death, he becomes desirous of the cessation of aging and death, with faith and determination, and his mind is well established.
He trains in I will breathe in observing the cessation of aging and death, I will breathe out observing the cessation of aging and death.
In how many ways is there danger in ignorance?
In how many ways does ignorance cease?
There is danger in ignorance in five ways.
Ignorance ceases in eight ways.
In which five ways is there danger in ignorance?
There is danger in ignorance in terms of impermanence, suffering, non-self, affliction, and change:
in these five ways, there is danger in ignorance.
In which eight ways does ignorance cease?
Ignorance ceases through the cessation of the cause, the cessation of the origin, the cessation of birth, the cessation of arising, the cessation of the condition, the cessation of the requisite, the arising of knowing, and the establishment of cessation:
in these eight ways, ignorance ceases.
Seeing the danger in ignorance in these five ways:
and becoming desirous of the cessation of ignorance in these eight ways, with faith and determination, and his mind is well established.
He trains in I will breathe in observing the cessation of ignorance, I will breathe out observing the cessation of ignorance.
In how many ways is there danger in formations, and in how many ways do formations cease...
in how many ways is there danger in consciousness, and in how many ways does consciousness cease...
in how many ways is there danger in name-and-form, and in how many ways does name-and-form cease...
in how many ways is there danger in the six sense bases, and in how many ways do the six sense bases cease...
in how many ways is there danger in contact, and in how many ways does contact cease...
In how many ways is there danger in feeling, and in how many ways does feeling cease?
In how many ways is there danger in craving, and in how many ways does craving cease?
In how many ways is there danger in clinging, and in how many ways does clinging cease?
In how many ways is there danger in becoming, and in how many ways does becoming cease?
In how many ways is there danger in birth, and in how many ways does birth cease?
In how many ways is there danger in aging and death, and in how many ways does aging and death cease?
There is danger in aging and death in five ways, and aging and death cease in eight ways.
In which five ways is there danger in aging and death?
There is danger in aging and death in the sense of impermanence, in the sense of suffering, in the sense of non-self, in the sense of affliction, and in the sense of change:
In these five ways, there is danger in aging and death.
In which eight ways does aging and death cease?
Aging and death cease with the cessation of the cause, with the cessation of the origin, with the cessation of birth, with the cessation of becoming, with the cessation of the condition, with the cessation of the requisite, with the arising of knowing, and with the establishment of cessation:
In these eight ways, aging and death cease.
Seeing the danger in aging and death in these five ways, and being inspired by the cessation of aging and death in these eight ways, one becomes desirous and determined, and one's mind is firmly established.
One trains thus: I will breathe in observing the cessation of aging and death, and I will breathe out observing the cessation of aging and death.
Observing cessation through breathing in and out, mindfulness and insight arise.
Mindfulness arises, not just awareness;
Awareness arises, and mindfulness is established.
With that mindfulness and that knowing, one observes those phenomena.
Thus it is said:
Contemplation of phenomena in phenomena through the development of mindfulness.
How does one observe those phenomena? … Thus one observes those phenomena.
Development means four developments … in the sense of cultivation.
Observing cessation through breathing in and out, one understands the purity of virtue through restraint …
Observing cessation through breathing in and out, one understands the concentration and undistractedness of the mind …
Understanding, one harmonizes the faculties.
Thus it is said:
One comprehends and penetrates.
How does one train thus: I will breathe in observing relinquishment, and I will breathe out observing relinquishment?
Paṭinissaggā means two types of relinquishment:
relinquishment by giving up and relinquishment by plunging in.
Giving up form is:
relinquishment by giving up.
Plunging the mind into the cessation of form, into Nibbāna, is:
relinquishment by plunging in.
One trains thus: I will breathe in contemplating relinquishment in form, and I will breathe out contemplating relinquishment in form.
Feeling … and so on …
perception …
formations …
consciousness …
eye … and so on …
Giving up aging and death is:
relinquishment by giving up.
Plunging the mind into the cessation of aging and death, into Nibbāna, is:
relinquishment by plunging in.
One trains thus: I will breathe in contemplating relinquishment in aging and death, and I will breathe out contemplating relinquishment in aging and death.
Contemplating relinquishment through in-breathing and out-breathing, mindfulness of phenomena arises, insight arises.
Phenomena arise, not mindfulness;
mindfulness arises and also mindfulness.
With that mindfulness and that insight, one contemplates those phenomena.
Therefore it is said:
development of mindfulness of phenomena in phenomena.
Contemplating means how does one contemplate those phenomena?
One contemplates them as impermanent, not as permanent … and so on …
one relinquishes, not grasps.
Contemplating as impermanent, one abandons the perception of permanence … and so on …
relinquishing, one abandons grasping.
Thus one contemplates those phenomena.
Development means four types of development.
There, development in the sense of not transgressing the phenomena that have arisen … and so on …
development in the sense of cultivation.
Contemplating relinquishment through in-breathing and out-breathing, there is purity of virtue in the sense of restraint, purity of mind in the sense of non-distraction, purity of view in the sense of seeing.
The restraint aspect there is higher virtue training;
the non-distraction aspect there is higher mind training;
the seeing aspect there is higher wisdom training:
one trains by reflecting on these three trainings, one trains by knowing … and so on …
one trains by realizing what is to be realized.
Contemplating relinquishment through in-breathing and out-breathing, knowing the one-pointedness and non-distraction of the mind, known feelings arise, known feelings persist, known feelings cease … and so on …
contemplating relinquishment through in-breathing and out-breathing, knowing the one-pointedness and non-distraction of the mind, one harmonizes the faculties, knows the domain, and penetrates the suitable;
one harmonizes the powers …
one harmonizes the factors of enlightenment …
he unifies the path...
he unifies the teachings and understands the domain and penetrates the essence.
He unifies the faculties. How does he unify the faculties?
He unifies the faculty of faith by the characteristic of resolution...
Therefore, it is said:
he penetrates the essence.
Eight knowings in contemplation and eight recollections of mindfulness, four canonical foundations in the contemplation of phenomena.
These are the thirty-two knowings of the mindful practitioner.
The description of the knowings of the mindful practitioner is the fifth.
1.3.6. Description of the six groups of knowings
What are the twenty-four knowings based on concentration?
Concentration is the unification and non-distraction of the mind with the long in-breath, concentration is the unification and non-distraction of the mind with the long out-breath...
Concentration is the unification and non-distraction of the mind while releasing the mind with the long in-breath, concentration is the unification and non-distraction of the mind while releasing the mind with the long out-breath.
These are the twenty-four knowings based on concentration.
What are the seventy-two knowings based on insight?
Insight is the contemplation of impermanence with the long in-breath, insight is the contemplation of suffering with the long in-breath, insight is the contemplation of non-self with the long in-breath, insight is the contemplation of impermanence with the long out-breath, insight is the contemplation of suffering with the long out-breath, insight is the contemplation of non-self with the long out-breath...
Insight is the contemplation of impermanence while releasing the mind with the long in-breath, insight is the contemplation of suffering while releasing the mind with the long in-breath, insight is the contemplation of non-self while releasing the mind with the long in-breath, insight is the contemplation of impermanence while releasing the mind with the long out-breath, insight is the contemplation of suffering while releasing the mind with the long out-breath, insight is the contemplation of non-self while releasing the mind with the long out-breath.
These are the seventy-two knowings based on insight.
What are the eight knowings of disenchantment?
The one who contemplates impermanence knows and sees the in-breath as it really is:
this is the knowing of disenchantment, the one who contemplates impermanence knows and sees the out-breath as it really is:
this is the knowing of disenchantment...
the one who contemplates relinquishment knows and sees the in-breath as it really is:
this is the knowing of disenchantment, the one who contemplates relinquishment knows and sees the out-breath as it really is:
this is the knowing of disenchantment.
These are the eight knowings of disenchantment.
What are the eight knowings conforming to disenchantment?
The one who contemplates impermanence with the in-breath has wisdom in the presence of fear, this is the knowing conforming to disenchantment, the one who contemplates impermanence with the out-breath has wisdom in the presence of fear, this is the knowing conforming to disenchantment...
the one who contemplates relinquishment with the in-breath has wisdom in the presence of fear, this is the knowing conforming to disenchantment, the one who contemplates relinquishment with the out-breath has wisdom in the presence of fear, this is the knowing conforming to disenchantment:
These are the eight knowings conforming to disillusionment.
What are the eight knowings leading to the pacification of disillusionment?
The knowing of disillusionment and pacification arises when contemplating impermanence while breathing in, the knowing of disillusionment and pacification arises when contemplating impermanence while breathing out, and so on...
The knowing of disillusionment and pacification arises when contemplating relinquishment while breathing in, the knowing of disillusionment and pacification arises when contemplating relinquishment while breathing out:
These are the eight knowings leading to the pacification of disillusionment.
What are the twenty-one knowings of the bliss of liberation?
The knowing of the bliss of liberation arises due to the eradication and elimination of identity view by the path of stream-entry, the knowing of the bliss of liberation arises due to the eradication and elimination of doubt, the knowing of the bliss of liberation arises due to the eradication and elimination of attachment to rites and rituals, and so on...
The knowing of the bliss of liberation arises due to the eradication and elimination of the underlying tendency of views, the underlying tendency of doubt, the knowing of the bliss of liberation arises due to the eradication and elimination of the coarse fetter of sensual desire by the path of once-returning, the knowing of the bliss of liberation arises due to the eradication and elimination of the coarse fetter of ill-will, the knowing of the bliss of liberation arises due to the eradication and elimination of the underlying tendency of coarse sensual desire, the underlying tendency of ill-will, the knowing of the bliss of liberation arises due to the eradication and elimination of the subtle fetter of sensual desire by the path of non-returning, the knowing of the bliss of liberation arises due to the eradication and elimination of the subtle fetter of ill-will, the knowing of the bliss of liberation arises due to the eradication and elimination of the underlying tendency of subtle sensual desire, the underlying tendency of ill-will, the knowing of the bliss of liberation arises due to the eradication and elimination of the fetter of form attachment by the path of arahantship, the knowing of the bliss of liberation arises due to the eradication and elimination of the fetter of formless attachment, the knowing of the bliss of liberation arises due to the eradication and elimination of conceit, restlessness, ignorance, the underlying tendency of conceit, the underlying tendency of attachment to existence, the underlying tendency of ignorance.
These are the twenty-one knowings of the bliss of liberation.
For one who develops concentration on mindfulness of breathing with sixteen bases, these two hundred knowings arise.
The discourse on mindfulness of breathing is finished.