English
" Experiencing rapture… experiencing pleasure… experiencing the mental formation… tranquilizing the mental formation… experiencing the mind… gladdening the mind… concentrating the mind… liberating the mind… contemplating impermanence… contemplating dispassion… contemplating cessation… He trains himself, "I shall breathe in contemplating relinquishment." He trains himself, "I shall breathe out contemplating relinquishment." 164. "Here" means in this view, in this patience, in this liking, in this acceptance, in this Dhamma, in this Vinaya, in this Dhamma-Vinaya, in this teaching, in this holy life, in this Teacher's Dispensation. Therefore it is said, "here." "Monk" means a virtuous ordinary person who is a monk, or a trainee, or an Arahant whose state is unshakeable. "Forest" means all that is outside the city gate, beyond the boundary pillar. "Root of a tree" means where a seat is prepared for a monk, whether it be a couch, or a chair, or a cushion, or a mat, or a piece of hide, or a bed of grass, or a bed of leaves, or a bed of straw. or a forest, where a monk walks, or stands, or sits, or lies down. Empty means not crowded by anyone, by householders or by renunciants. A dwelling means a monastery, a half-gabled house, a mansion, a palace, a cave. Sits cross-legged means he sits cross-legged. Having set the body upright means the body is straight, erect, well-positioned. Having established mindfulness in front. "Pari" means in the sense of encompassing. "Mukha" means in the sense of exit. "Sati" means in the sense of presence. Therefore it is said: "Having established mindfulness in front." 165. Mindfully he breathes in, mindfully he breathes out. He acts mindfully in thirty-two ways. For one who understands the one-pointedness and non-distraction of mind by means of a long in-breath, mindfulness is established. By that mindfulness, by that knowledge, he acts mindfully. For one who understands the one-pointedness and non-distraction of mind by means of a long out-breath, mindfulness is established. By that mindfulness, by that knowledge, he acts mindfully. For one who understands the one-pointedness and non-distraction of mind by means of a short in-breath, mindfulness is established. By that mindfulness, by that knowledge, he acts mindfully. For one who understands the one-pointedness and non-distraction of mind by means of a short out-breath, mindfulness is established. By that mindfulness, by that knowledge, he acts mindfully… …observing relinquishment by means of an in-breath, observing relinquishment by means of an out-breath. For one who understands the one-pointedness and non-distraction of mind, mindfulness is established. By that mindfulness, by that knowledge, he acts mindfully. First Tetrad Explanation 166. How does he, breathing in long, understand: "I breathe in long"? How does he, breathing out long, understand: "I breathe out long"? He breathes in a long in-breath in the sense of duration. He breathes out a long out-breath in the sense of duration. He breathes in and breathes out a long in-breath and out-breath in the sense of duration. Desire arises for one who breathes in and breathes out a long in-breath and out-breath in the sense of duration. Desire By means of desire, then he breathes in a long in-breath, more subtle than that, called an 'interval'. By means of desire, then he breathes out a long out-breath, more subtle than that, called an 'interval'. By means of desire, then he breathes in and out a long in-breath and out-breath, more subtle than that, called an 'interval'. By means of desire, then, from breathing in and out a long in-breath and out-breath, more subtle than that, called an 'interval', joy arises. By means of joy, then he breathes in a long in-breath, more subtle than that, called an 'interval'. By means of joy, then he breathes out a long out-breath, more subtle than that, called an 'interval'. By means of joy, then he breathes in and out a long in-breath and out-breath, more subtle than that, called an 'interval'. By means of joy, then, from breathing in and out a long in-breath and out-breath, more subtle than that, called an 'interval', the mind turns away from the long in-breaths and out-breaths, and equanimity is established. In these nine ways, the body is the long in-breath and out-breath. Mindfulness is the establishment. Knowledge is the contemplation. The body is the establishment, but not mindfulness; mindfulness is both the establishment and mindfulness. With that mindfulness, with that knowledge, he contemplates that body. Therefore it is said: "The development of mindfulness of the body as contemplation of the body." 167. "Contemplates" – how does he contemplate that body? He contemplates it as impermanent, not as permanent. He contemplates it as suffering, not as pleasure. He contemplates it as non-self, not as self. He is disenchanted, not delighted. He is dispassionate, not passionate. He ceases, not originates. He relinquishes, not grasps. Contemplating as impermanent, he abandons the perception of permanence. Contemplating as suffering, he abandons the perception of pleasure. Contemplating as non-self, he abandons the perception of self. Being disenchanted, he abandons delight. Being dispassionate, he abandons passion. Ceasing, he abandons origination. Relinquishing, he abandons grasping. Thus he contemplates that body. "Development" – there are four developments: development in the sense of not transgressing the states that have arisen there, the one taste of the faculties development in the sense of, development in the sense of carrying along the associated effort, development in the sense of repeated practice. By means of long in-breaths and out-breaths, for one who knows the mind's one-pointedness and non-distraction, known feelings arise, they persist known, they cease known. Known perceptions arise, they persist known, they cease known. Known thoughts arise, they persist known, they cease known. How do known feelings arise, persist known, and cease known? How is the arising of feeling known? From the arising of ignorance, the arising of feeling – in the sense of the arising of conditions, the arising of feeling is known. From the arising of craving, the arising of feeling… from the arising of kamma, the arising of feeling… from the arising of contact, the arising of feeling – in the sense of the arising of conditions, the arising of feeling is known. Even by seeing the characteristic of production, the arising of feeling is known. Thus, the arising of feeling is known. How is the persistence of feeling known? For one who attends to impermanence, the persistence as decay is known. For one who attends to suffering, the persistence as fear is known. For one who attends to non-self, the persistence as emptiness is known. Thus, the persistence of feeling is known. How is the ceasing of feeling known? From the cessation of ignorance, the cessation of feeling – in the sense of the cessation of conditions, the ceasing of feeling is known. From the cessation of craving, the cessation of feeling… from the cessation of kamma, the cessation of feeling… from the cessation of contact, the cessation of feeling – in the sense of the cessation of conditions, the ceasing of feeling is known. Even by seeing the characteristic of change, the ceasing of feeling is known. Thus, the ceasing of feeling is known. Thus, known feelings arise, they persist known, they cease known. How do known perceptions arise, persist known, and cease known? How How is the arising of perception known? From the origin of ignorance, the origin of perception – in the sense of the origin of conditions, the arising of perception is known. From the origin of craving, the origin of perception – From the origin of kamma, the origin of perception – From the origin of contact, the origin of perception – in the sense of the origin of conditions, the arising of perception is known. Even seeing the characteristic of generation, the arising of perception is known. Thus, the arising of perception is known. How is the presence of perception known? To one attending to impermanence, its presence as decay is known. To one attending to suffering, its presence as fear is known. To one attending to non-self, its presence as emptiness is known. Thus, the presence of perception is known. How is the passing away of perception known? From the cessation of ignorance, the cessation of perception – in the sense of the cessation of conditions, the passing away of perception is known. From the cessation of craving, the cessation of perception – From the cessation of kamma, the cessation of perception – From the cessation of contact, the cessation of perception – in the sense of the cessation of conditions, the passing away of perception is known. Even seeing the characteristic of change, the passing away of perception is known. Thus, the passing away of perception is known. Thus, perceptions arise known, they are present known, they pass away known. How do thoughts arise known, are present known, pass away known? How is the arising of thoughts known? From the origin of ignorance, the origin of thoughts – in the sense of the origin of conditions, the arising of thoughts is known. From the origin of craving, the origin of thoughts – From the origin of kamma, the origin of thoughts – From the origin of perception, the origin of thoughts – in the sense of the origin of conditions, the arising of thoughts is known. Even seeing the characteristic of generation, the arising of thoughts is known. Thus, the arising of thoughts is known. How is the presence of thoughts known? To one attending to impermanence, its presence as decay is known. When attending to suffering, the manifestation of fear becomes known. When attending to non-self, the manifestation of emptiness becomes known. Thus, the manifestation of thoughts becomes known. How is the disappearance of thoughts known?