English
For one who understands the one-pointedness and non-distraction of the mind by means of long in-breaths, mindfulness is established. By that mindfulness, by that knowledge, these bodies are understood. For one who understands the one-pointedness and non-distraction of the mind by means of long out-breaths, mindfulness is established. By that mindfulness, by that knowledge, these bodies are understood. For one who understands the one-pointedness and non-distraction of the mind by means of short in-breaths, mindfulness is established. By that mindfulness, by that knowledge, these bodies are understood. For one who understands the one-pointedness and non-distraction of the mind by means of short out-breaths, mindfulness is established. By that mindfulness, by that knowledge, these bodies are understood. For one who attends, these bodies are understood. For one who comprehends, these bodies are understood. For one who sees, these bodies are understood. For one who reviews, these bodies are understood. For one who directs the mind, these bodies are understood. are understood. When one resolves with faith, these bodies are understood. When one exerts energy, these bodies are understood. When one establishes mindfulness, these bodies are understood. When one concentrates the mind, these bodies are understood. When one knows with wisdom, these bodies are understood. When one directly knows what is to be directly known, these bodies are understood. When one fully understands what is to be fully understood, these bodies are understood. When one abandons what is to be abandoned, these bodies are understood. When one develops what is to be developed, these bodies are understood. When one realizes what is to be realized, these bodies are understood. Thus, these bodies are understood. Experiencing the whole body, the in-breaths and out-breaths, are the body, the foundation of mindfulness, the observation, the knowledge. The body is the foundation, not mindfulness. Mindfulness is both the foundation and mindfulness. With that mindfulness, with that knowledge, one observes that body. Therefore it is said: "The development of the mindfulness-foundation, the contemplation of the body in the body." "One observes" means: How does one observe that body? ... (etc.) ... Thus one observes that body. "Development" means: four developments. ... (etc.) ... Development by way of repeated practice. Experiencing the whole body of in-breaths and out-breaths, by way of restraint, is purity of conduct. By way of non-distraction, is purity of mind. By way of seeing, is purity of view. That which is restraint there, this is the training in higher virtue. That which is non-distraction there, this is the training in higher mind. That which is seeing there, this is the training in higher wisdom. Reflecting on these three trainings, one trains. Knowing, one trains. Seeing, one trains. Reviewing, one trains. Resolving the mind, one trains. Resolving with faith, one trains. Exerting energy, one trains. Establishing mindfulness, one trains. Concentrating the mind, one trains. Knowing with wisdom, one trains. Directly knowing what is to be directly known, one trains. Fully understanding what is to be fully understood, one trains. Abandoning what is to be abandoned, one trains. Developing what is to be developed, one trains. Realizing what is to be realized, one trains. he trains. When one understands the mind's one-pointedness, its undistractedness, by means of experiencing the whole body with the in-breaths and out-breaths, known feelings arise… …experiencing the whole body with the in-breaths and out-breaths, understanding the mind's one-pointedness, its undistractedness, he brings the faculties into harmony… …therefore it is said: "He penetrates both calm and insight." 171. How does he train: "I shall breathe in, calming the bodily formation"? How does he train: "I shall breathe out, calming the bodily formation"? What is the bodily formation? Long in-breaths are bodily. These phenomena are connected with the body, they are bodily formations. He trains, calming, ceasing, tranquilizing these bodily formations. Long out-breaths are bodily. These phenomena are connected with the body, they are bodily formations. He trains, calming, ceasing, tranquilizing these bodily formations. Short in-breaths, short out-breaths. Experiencing the whole body with in-breaths, experiencing the whole body with out-breaths are bodily. These phenomena are connected with the body, they are bodily formations. He trains, calming, ceasing, tranquilizing these bodily formations. With such bodily formations as the bending, unbending, bowing, inclining, stirring, throbbing, moving, trembling of the body – he trains: "I shall breathe in, calming the bodily formation"; he trains: "I shall breathe out, calming the bodily formation." With such bodily formations as the non-bending, non-unbending, non-bowing, non-inclining, non-stirring, non-throbbing, non-moving, non-trembling of the body, calm and subtle – he trains: "I shall breathe in, calming the bodily formation"; he trains: "I shall breathe out, calming the bodily formation." Thus, indeed, he trains: "I shall breathe in, calming the bodily formation"; he trains: "I shall breathe out, calming the bodily formation." When this happens, there is no manifestation of wind perception, no manifestation of in-breaths and out-breaths, no manifestation of mindfulness of breathing, and no manifestation of the concentration of mindfulness of breathing. It does not happen; nor do the wise enter or emerge from that attainment. Thus, it is said, "I shall breathe in, calming the bodily formation," he trains. "I shall breathe out, calming the bodily formation," he trains. This being so, there is development of the perception of wind, and there is development of in-breaths and out-breaths, and there is development of mindfulness of breathing. And there is development of the concentration of mindfulness of breathing; and the wise enter and emerge from that attainment. How is that? Just as when a bronze gong is struck, at first, coarse sounds arise. Because the sign of the coarse sounds is well-grasped, well-attended to, well-observed, even when the coarse sounds have ceased, then afterwards, subtle sounds arise. Because the sign of the subtle sounds is well-grasped, well-attended to, well-observed, even when the subtle sounds have ceased, then afterwards, the mind continues with the subtle sound as its object. Just so, at first, coarse in-breaths and out-breaths arise; because the sign of the coarse in-breaths and out-breaths is well-grasped, well-attended to, well-observed, even when the coarse in-breaths and out-breaths have ceased, then afterwards, subtle in-breaths and out-breaths arise. Because the sign of the subtle in-breaths and out-breaths is well-grasped, well-attended to, well-observed, even when the subtle in-breaths and out-breaths have ceased, then afterwards, the mind does not become distracted from the object of the sign of the subtle in-breaths and out-breaths. This being so, there is development of the perception of wind, and there is development of in-breaths and out-breaths, and there is development of mindfulness of breathing, and there is development of the concentration of mindfulness of breathing; and the wise enter and emerge from that attainment. Calming the bodily formation: in-breaths and out-breaths are the body; mindfulness is the establishment, observation is knowledge. The body is the establishment, not mindfulness; mindfulness is both the establishment and mindfulness. With that mindfulness, with that knowledge, that body, observing... he breathes. Therefore it is said: "the development of mindfulness-establishment of body-contemplation in the body." What is "he contemplates"? How does he contemplate that body? ... Thus he contemplates that body. What is "development"? Four developments... ... development in the sense of repeated practice. Calming the bodily formation, purity of virtue in the sense of restraint of in-breaths and out-breaths, purity of mind in the sense of non-distraction, purity of view in the sense of seeing. That which is the sense of restraint there, this is the training in higher virtue; that which is the sense of non-distraction there, this is the training in higher mind; that which is the sense of seeing there, this is the training in higher wisdom. These three trainings he trains by reflecting... ... he trains by realizing what is to be realized, for one who understands the one-pointedness and non-distraction of mind, by means of calming the bodily formation, by means of in-breaths and out-breaths, known feelings arise... ... understanding the one-pointedness and non-distraction of mind, by means of calming the bodily formation, by means of in-breaths and out-breaths, he harmonizes the faculties... ... therefore it is said: "he penetrates both calm and insight." Eight contemplation-knowledges, and eight mindfulness-establishments, four Suttanta topics for the contemplation of the body in the body. Recitation Section. Explanation of the Second Tetrad. 172. How does he train: "I will breathe in experiencing rapture"? How does he train: "I will breathe out experiencing rapture"? What is rapture? By means of a long in-breath, for one who understands the one-pointedness and non-distraction of mind, rapture and joy arise. That which is rapture, joy, delight, gladness, mirth, exhilaration, zest, elation, satisfaction. By means of a long out-breath, for one who understands the one-pointedness and non-distraction of mind, rapture and joy arise... ... by means of a short in-breath, by means of a short out-breath, by means of an in-breath experiencing the whole body, by means of an out-breath experiencing the whole body, by means of an in-breath calming the bodily formation, by means of an out-breath calming the bodily formation,