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one does not discern renunciation, the escape for the noble ones – thus, sensual desire is an obstruction to escape. Non-ill-will is the escape for the noble ones. And by that non-ill-will, the noble ones escape. Ill-will is an obstruction to escape. And being obstructed by that ill-will, one does not discern non-ill-will, the escape for the noble ones – thus, ill-will is an obstruction to escape. The perception of light is the escape for the noble ones. And by that perception of light, the noble ones escape. Sloth and torpor are an obstruction to escape. And being obstructed by that sloth and torpor, one does not discern the perception of light, the escape for the noble ones – thus, sloth and torpor are an obstruction to escape. Undistractedness is the escape for the noble ones. And by that undistractedness, the noble ones escape. Restlessness is an obstruction to escape. And being obstructed by that restlessness, one does not discern undistractedness, the escape for the noble ones – thus, restlessness is an obstruction to escape. Discernment of phenomena is the escape for the noble ones. And by that discernment of phenomena, the noble ones escape. Doubt is an obstruction to escape. And being obstructed by that doubt, one does not discern the discernment of phenomena, the escape for the noble ones – thus, doubt is an obstruction to escape. Knowledge is the escape for the noble ones. And by that knowledge, the noble ones escape. Ignorance is an obstruction to escape. And being obstructed by that ignorance, one does not discern knowledge, the escape for the noble ones – thus, ignorance is an obstruction to escape. Joy is the escape for the noble ones. And by that joy, the noble ones escape. Discontent is an obstruction to escape. And being obstructed by that discontent, one does not discern joy, the escape for the noble ones – thus, discontent is an obstruction to escape. Obstruction. All wholesome states are an escape for the noble ones. And by these wholesome states, the noble ones escape. All unwholesome states are an obstruction to escape. And being obstructed by these unwholesome states, one does not discern the escape for the noble ones in wholesome states – thus, all unwholesome states are an obstruction to escape. And for one whose mind is purified from these hindrances, developing the sixteen-point mindfulness of breathing concentration, there are momentary convergences. The second exposition of the sixteen knowledges. 3. Exposition of the Defilements-Knowledge First Hexad 154. And for one whose mind is purified from these hindrances, developing the sixteen-point mindfulness of breathing concentration, there are momentary convergences – which eighteen defilements arise? Following the in-breath from beginning, middle, to end with mindfulness, the mind gone to internal distraction is an obstacle to concentration. Following the out-breath from beginning, middle, to end with mindfulness, the mind gone to external distraction is an obstacle to concentration. Longing for the in-breath, delight, craving-conduct is an obstacle to concentration. Longing for the out-breath, delight, craving-conduct is an obstacle to concentration. For one oppressed by the in-breath, fainting upon gaining the out-breath is an obstacle to concentration. For one oppressed by the out-breath, fainting upon gaining the in-breath is an obstacle to concentration. And following the in-breath, following the out-breath; Mindfulness with internal distraction, longing, external distraction, desire. For one oppressed by the in-breath, fainting upon gaining the out-breath; For one oppressed by the out-breath, fainting upon gaining the in-breath. These are six defilements, for mindfulness of breathing concentration; By which, for one distracted, the mind is not freed; Not discerning liberation, they become of other attainment. Second Hexad 155. For one attending to the sign, the mind wavers at the in-breath – an obstacle to concentration. For one attending to the in-breath, the mind wavers at the sign – an obstacle to concentration. The sign When attending to the out-breath, the mind wavers – an obstacle to concentration. When attending to the out-breath, the mind wavers at the sign – an obstacle to concentration. When attending to the in-breath, the mind wavers at the out-breath – an obstacle to concentration. When attending to the out-breath, the mind wavers at the in-breath – an obstacle to concentration. For one attending to the sign, the mind is distracted by the in-breath; For one attending to the in-breath, the mind wavers at the sign. For one attending to the sign, the mind is distracted by the out-breath; For one attending to the out-breath, the mind wavers at the sign. For one attending to the in-breath, the mind is distracted by the out-breath; For one attending to the out-breath, the mind wavers at the in-breath. These are six defilements, of concentration on mindfulness of breathing; By which, for one distracted, the mind is not liberated; Not knowing liberation, they become of other attainment. The Third Six 156. The mind pursuing the past, fallen into distraction – an obstacle to concentration. The mind anticipating the future, wavering – an obstacle to concentration. The sluggish mind, fallen into laziness – an obstacle to concentration. The over-exerted mind, fallen into agitation – an obstacle to concentration. The mind inclined (to objects), fallen into lust – an obstacle to concentration. The mind turned away (from objects), fallen into ill-will – an obstacle to concentration. The mind pursuing the past, anticipating the future, sluggish; Over-exerted, inclined, turned away, the mind does not concentrate. These are six defilements, of concentration on mindfulness of breathing; By which, with defiled thoughts, one does not understand the higher mind. 157. For one following the in-breath from beginning, middle, to end with mindfulness, with a mind gone to internal distraction, both body and mind become agitated, trembling, and quivering. For one following the out-breath from beginning, middle, to end with mindfulness, with a mind gone to external distraction, both body and mind become agitated, trembling, and quivering. By craving for the in-breath... Due to the course of craving, both body and mind become agitated, disturbed, and trembling. By longing for the out-breath, by the craving-course of attachment, both body and mind become agitated, disturbed, and trembling. For one oppressed by the in-breath, due to being infatuated with obtaining the out-breath, both body and mind become agitated, disturbed, and trembling. For one oppressed by the out-breath, due to being infatuated with obtaining the in-breath, both body and mind become agitated, disturbed, and trembling. When attending to the sign, due to the mind wavering to the in-breath, both body and mind become agitated, disturbed, and trembling. When attending to the in-breath, due to the mind wavering to the sign, both body and mind become agitated, disturbed, and trembling. When attending to the sign, due to the mind wavering to the out-breath, both body and mind become agitated, disturbed, and trembling. When attending to the out-breath, due to the mind wavering to the sign, both body and mind become agitated, disturbed, and trembling. When attending to the in-breath, due to the mind wavering to the out-breath, both body and mind become agitated, disturbed, and trembling. When attending to the out-breath, due to the mind wavering to the in-breath, both body and mind become agitated, disturbed, and trembling. By a mind pursuing the past, fallen into distraction, both body and mind become agitated, disturbed, and trembling. By a mind longing for the future, wavering, both body and mind become agitated, disturbed, and trembling. By a sluggish mind, fallen into laziness, both body and mind become agitated, disturbed, and trembling. By an over-exerted mind, fallen into restlessness, both body and mind become agitated, disturbed, and trembling. By a mind inclined, fallen into lust, both body and mind become agitated, disturbed, and trembling. By a mind averted, fallen into ill-will, both body and mind become agitated, disturbed, and trembling. Mindfulness of breathing for whom, fully... If not fully developed; The body is agitated, The mind is agitated; The body trembles, The mind trembles. For one whose mindfulness of breathing Is fully and well developed; The body is not agitated, The mind is not agitated; The body does not tremble, The mind does not tremble. For one whose mind is purified from these hindrances, as they develop the sixteen-basis concentration of mindfulness of breathing, these eighteen defilements arise due to momentary conjunction. The Third Exposition on the Knowledge of Defilements. 4. Exposition on the Knowledge of Purification 158. What are the thirteen knowledges in purification? The mind that chases after the past falls into distraction; avoiding that, one concentrates it in one place – thus the mind does not go to distraction. The mind that anticipates the future is wavering; avoiding that, one resolves it right there – thus the mind does not go to distraction. The sluggish mind falls into laziness; having uplifted it, one abandons laziness – thus the mind does not go to distraction. The over-strained mind falls into restlessness; having restrained it, one abandons restlessness – thus the mind does not go to distraction. The mind inclined towards desire falls into lust; becoming clearly comprehending, one abandons lust – thus the mind does not go to distraction. The mind turned away falls into ill-will; becoming clearly comprehending, one abandons ill-will – thus the mind does not go to distraction. By these six ways, the mind, purified and cleansed, attains oneness. What are these onenesses?