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nor any wavering or trembling of the mind?" "By the development and cultivation of the concentration of mindfulness of breathing, bhikkhus, there is no wavering or trembling of the body, nor any wavering or trembling of the mind. And how, bhikkhus, is the concentration of mindfulness of breathing developed and cultivated so that there is no wavering or trembling of the body, nor any wavering or trembling of the mind?" "Here, bhikkhus, a bhikkhu gone to the forest, or to the root of a tree, Or having gone to a secluded place, he sits down, having folded his legs crosswise, having set his body upright, having established mindfulness in front of him. Mindful he breathes in, mindful he breathes out. ... He trains himself: 'I shall breathe in contemplating relinquishment,' he trains himself: 'I shall breathe out contemplating relinquishment.' When, monks, this mindfulness of breathing concentration is thus developed, thus frequently practiced, there is no wavering or trembling of the body, nor is there any wavering or trembling of the mind. The Seventh. 8. The Discourse on the Simile of the Lamp 984. "Monks, mindfulness of breathing concentration, when developed, when frequently practiced, is of great fruit, of great benefit. And how, monks, is mindfulness of breathing concentration developed, how is it frequently practiced, so as to be of great fruit, of great benefit? "Here, monks, a monk having gone to the forest, or to the root of a tree, or to a secluded place, sits down, having folded his legs crosswise, having set his body upright, having established mindfulness in front of him. Mindful he breathes in, mindful he breathes out. Breathing in long, he understands: 'I breathe in long,' ... He trains himself: 'I shall breathe in contemplating relinquishment,' he trains himself: 'I shall breathe out contemplating relinquishment.' When, monks, this mindfulness of breathing concentration is thus developed, thus frequently practiced, it is of great fruit, of great benefit. "I too, monks, before my full enlightenment, while still an unenlightened Bodhisatta, frequently dwelled in this dwelling. As I, monks, frequently dwelled in this dwelling, my body did not tire, nor did my eyes; and my mind was liberated from the taints without clinging. "Therefore, monks, if a monk should wish: 'May my body not tire, nor my eyes, and may my mind be liberated from the taints without clinging,' then this mindfulness of breathing concentration should be well attended to. "Therefore, monks, if a monk should wish: 'May those thoughts of sensual pleasure connected with the household life be abandoned in me,' then this very The concentration through mindfulness of breathing should be well attended to. Therefore, here, O bhikkhus, if a bhikkhu should wish: ‘May I dwell perceiving loathsomeness in what is not loathsome,’ this very concentration through mindfulness of breathing should be well attended to. Therefore, here, O bhikkhus, if a bhikkhu should wish: ‘May I dwell perceiving non-loathsomeness in what is loathsome,’ this very concentration through mindfulness of breathing should be well attended to. Therefore, here, O bhikkhus, if a bhikkhu should wish: ‘May I dwell perceiving loathsomeness in both what is loathsome and what is not loathsome,’ this very concentration through mindfulness of breathing should be well attended to. Therefore, here, O bhikkhus, if a bhikkhu should wish: ‘May I dwell perceiving non-loathsomeness in both what is loathsome and what is not loathsome,’ this very concentration through mindfulness of breathing should be well attended to. Therefore, here, O bhikkhus, if a bhikkhu should wish: ‘Having avoided both the non-loathsome and the loathsome, may I dwell equanimous, mindful and clearly comprehending,’ this very concentration through mindfulness of breathing should be well attended to. Therefore, here, O bhikkhus, if a bhikkhu should wish: ‘Quite secluded from sensual pleasures, secluded from unwholesome states, may I enter and dwell in the first jhāna, which is accompanied by applied thought and sustained thought, born of seclusion, filled with rapture and happiness,’ this very concentration through mindfulness of breathing should be well attended to. Therefore, here, O bhikkhus, if a bhikkhu should wish: ‘With the fading away of applied thought and sustained thought, with the internal pacification and unification of mind, may I enter and dwell in the second jhāna, which is without applied thought and sustained thought, born of concentration, filled with rapture and happiness,’ this very concentration through mindfulness of breathing should be well attended to. Therefore, here, O bhikkhus, if a bhikkhu should wish: ‘With the fading of rapture, may I dwell equanimous, mindful and clearly comprehending, and experience happiness with the body, that of which the Noble Ones declare: “He is equanimous, mindful, one who dwells happily,” may I enter and dwell in the third jhāna,’ this very concentration through mindfulness of breathing Mindfulness of breathing concentration should be well attended to. Therefore, monks, if a monk should wish: ‘By the abandoning of pleasure and the abandoning of pain, by the prior disappearance of joy and sorrow, I might enter and dwell in the fourth jhāna, which is neither painful nor pleasant, a purification of mindfulness by equanimity,’ this very mindfulness of breathing concentration should be well attended to. Therefore, monks, if a monk should wish: ‘By completely transcending perceptions of form, by the disappearance of perceptions of sensory impact, by not attending to perceptions of diversity, thinking “Space is infinite,” I might enter and dwell in the dimension of infinite space,’ this very mindfulness of breathing concentration should be well attended to. Therefore, monks, if a monk should wish: ‘By completely transcending the dimension of infinite space, thinking “Consciousness is infinite,” I might enter and dwell in the dimension of infinite consciousness,’ this very mindfulness of breathing concentration should be well attended to. Therefore, monks, if a monk should wish: ‘By completely transcending the dimension of infinite consciousness, thinking “There is nothing,” I might enter and dwell in the dimension of nothingness,’ this very mindfulness of breathing concentration should be well attended to. Therefore, monks, if a monk should wish: ‘By completely transcending the dimension of nothingness, I might enter and dwell in the dimension of neither perception nor non-perception,’ this very mindfulness of breathing concentration should be well attended to. Therefore, monks, if a monk should wish: ‘By completely transcending the dimension of neither perception nor non-perception, I might enter and dwell in the cessation of perception and feeling,’ this very mindfulness of breathing concentration should be well attended to. Monks, when mindfulness of breathing concentration is thus developed, thus cultivated, if he feels a pleasant feeling, he understands ‘it is impermanent,’ he understands ‘it is not clung to,’ he understands ‘it is not delighted in’; if he feels a painful feeling, he understands ‘it is impermanent,’ 'unattached' he understands, 'unrejoiced in' he understands; if he feels a neutral feeling, 'it is impermanent' he understands, 'unattached' he understands, 'unrejoiced in' he understands. If he feels a pleasant feeling, disjoined he feels it; if he feels a painful feeling, disjoined he feels it; if he feels a neutral feeling, disjoined he feels it. Feeling a feeling that ends with the body, 'I feel a feeling that ends with the body' he understands, feeling a feeling that ends with life, 'I feel a feeling that ends with life' he understands, 'with the breaking up of the body, after the exhaustion of life, all feelings, un-rejoiced in, will become cool right here' he understands. Just as, monks, dependent on oil and dependent on a wick, an oil lamp might burn, with the exhaustion of that very oil and wick, without fuel, it would be extinguished; even so, monks, a monk feeling a feeling that ends with the body, 'I feel a feeling that ends with the body' he understands, feeling a feeling that ends with life, 'I feel a feeling that ends with life' he understands, 'with the breaking up of the body, after the exhaustion of life, all feelings, un-rejoiced in, will become cool right here' he understands. The Eighth. 9. The Discourse on Vesālī 985. Thus have I heard – at one time the Blessed One was staying in Vesālī, in the Great Wood, at the Gabled Hall. Now at that time the Blessed One was giving a discourse on impurity to the monks in various ways, he was speaking in praise of impurity, he was speaking in praise of the development of impurity. Then the Blessed One addressed the monks – "I wish, monks, to retreat for half a month. I am not to be approached by anyone, except for one who brings almsfood." "Yes, venerable sir," those monks Having assented to the Blessed One, No one there approached the Blessed One, Except for one who brought almsfood. Then those bhikkhus, "The Blessed One speaks in many ways of impurity, Speaks in praise of impurity, Speaks in praise of developing impurity." They dwelt devoted to the practice of impurity meditation, In various ways and aspects. They, wearied by this body, Ashamed, disgusted, Sought for a weapon-bringer. Even ten bhikkhus brought a weapon in one day, Even twenty... Even thirty bhikkhus brought a weapon in one day. Then the Blessed One, After the lapse of half a month, Having risen from seclusion, Addressed Venerable Ananda: "Ananda, why does the community of bhikkhus Seem to be diminished?" "Indeed, venerable sir, 'The Blessed One speaks to the bhikkhus In many ways of impurity, Speaks in praise of impurity, Speaks in praise of developing impurity.' They dwell devoted to the practice of impurity meditation, In various ways and aspects. They, wearied by this body,