English
How is that mind understood? For one who discerns the one-pointedness, the non-distraction of the mind by long in-breathing, mindfulness is established. By that mindfulness, by that knowledge, that mind is understood. For one who discerns the one-pointedness, the non-distraction of the mind by long out-breathing, mindfulness is established. By that mindfulness, by that knowledge, that mind is understood... for one who realizes what is to be realized, that mind is understood. Thus that mind is understood. Experiencing the mind by in-breathing and out-breathing: consciousness is mind, establishment is mindfulness, contemplation is knowledge. Mind is establishment, not mindfulness; mindfulness is both establishment and mindfulness. By that mindfulness, by that knowledge, one contemplates that mind. Therefore it is said: "The development of mindfulness-establishment, contemplation of mind in mind." "Contemplates" – how does one contemplate that mind?... Thus one contemplates that mind. "Development" – there are four developments... development in the sense of repeated practice. Experiencing the mind, by the sense of restraint of in-breaths and out-breaths, is purity of virtue... experiencing the mind, by in-breathing and out-breathing, for one who discerns the one-pointedness, the non-distraction of the mind... discerning, one harmonizes the faculties. Therefore it is said: "He both calms and penetrates." 177. How does one train: "I shall breathe in gladdening the mind," "I shall breathe out gladdening the mind"? What is the gladdening of the mind? For one who discerns the one-pointedness, the non-distraction of the mind by long in-breathing, gladdening of the mind arises. That which is the mind's delight, joy, mirth, cheerfulness, rapture, elation, gladness... a. When one knows the mind's one-pointedness, its undistractedness, through long in-breaths and out-breaths of the mind, there arises the mind's great joy. That delight, gladness, mirth, great mirth, rapture, exhilaration, contentment of the mind… …perceiving the mind, through in-breaths… …perceiving the mind, through out-breaths, when one knows the mind's one-pointedness, its undistractedness, there arises the mind's great joy. That delight, gladness, mirth, great mirth, rapture, exhilaration, contentment of the mind— this is the mind's great joy. Making the mind greatly joyful, through in-breaths and out-breaths, is consciousness, mind, presence, mindfulness, contemplation, knowledge. Mind is presence, not mindfulness; mindfulness is both presence and mindfulness. With that mindfulness, with that knowledge, one contemplates that mind. Therefore it is said: "The development of mindfulness-foundation of contemplation of the mind in the mind." "Contemplates"—how does one contemplate that mind…? …thus one contemplates that mind. "Development"—there are four developments… …development in the sense of repeated practice. Making the mind greatly joyful, through the restraint of in-breaths and out-breaths, is purity of conduct… …making the mind greatly joyful, when one knows the mind's one-pointedness, its undistractedness, through in-breaths and out-breaths… …knowing, one harmonizes the faculties. Therefore it is said: "He is capable and penetrates." 178. How does one train: "I shall breathe in, composing the mind"? How does one train: "I shall breathe out, composing the mind"? What is concentration? What is the faculty of concentration? The mind's one-pointedness, its undistractedness, through long in-breaths, is concentration. That stability, steadfastness, firmness, non-scattering, undistractedness, undistractedness of mind, calm, the faculty of concentration, the power of concentration, right concentration. The mind's one-pointedness, its undistractedness, through long out-breaths, is concentration… …composing the mind, through in-breaths… …composing the mind, through out-breaths, the mind's one-pointedness, its undistractedness, is concentration. That The mind's steadiness, firmness, non-wavering, non-scattering, non-agitation, non-distractedness of mind, tranquility, the faculty of concentration, the power of concentration, right concentration – this is concentration. Concentrating the mind by means of in-breaths and out-breaths, consciousness, mind, foundation, mindfulness, contemplation, knowledge. Mind is the foundation, not mindfulness; mindfulness is both the foundation and mindfulness. By that mindfulness, by that knowledge, one contemplates that mind. Therefore it is said: "the development of the mindfulness-foundation of mind-contemplation in the mind." "Contemplates" – how does one contemplate that mind? ... (details omitted) ... Thus one contemplates that mind. "Development" – there are four developments. ... (details omitted) ... Development in the sense of cultivation. Concentrating the mind by means of the restraint of in-breaths and out-breaths, purity of conduct. ... (details omitted) ... Concentrating the mind by means of in-breaths and out-breaths, knowing the mind's one-pointedness, its non-distraction. ... (details omitted) ... Knowing, one harmonizes the faculties. Therefore it is said: "one penetrates with both tranquility and insight." 179. How does one train: "I shall breathe in, releasing the mind"? How does one train: "I shall breathe out, releasing the mind"? One trains: "I shall breathe in, releasing the mind from lust." One trains: "I shall breathe out, releasing the mind from lust." One trains: "I shall breathe in, releasing the mind from hatred." One trains: "I shall breathe out, releasing the mind from hatred." One trains: "I shall breathe in, releasing the mind from delusion." ... (details omitted) ... releasing the mind from conceit, releasing the mind from wrong views, releasing the mind from doubt, releasing the mind from sloth, releasing the mind from restlessness, releasing the mind from shamelessness, One trains: "I shall breathe in, releasing the mind from fearlessness of wrongdoing." One trains: "I shall breathe out, releasing the mind from fearlessness of wrongdoing." Releasing the mind by means of in-breaths and out-breaths, consciousness, mind, foundation, mindfulness. ... (details omitted) ... "Contemplates" – how does one contemplate that mind? ... (details omitted) ... Thus one contemplates that mind. "Development" – there are four developments. ... (details omitted) ... Development in the sense of cultivation. Releasing... This mind, by restraining in-breaths and out-breaths, is purity of virtue... releasing the mind, by means of in-breaths and out-breaths, knowing the one-pointedness and undistractedness of the mind... knowing, he brings the faculties into harmony. Therefore it is said: "He penetrates with skill." Eight insights of contemplation, and eight recollections of mindfulness, four suttanta topics in the mind, for contemplation of the mind. Explanation of the Fourth Tetrad 180. How does one train: "I shall breathe in contemplating impermanence," "I shall breathe out contemplating impermanence"? What is impermanent by "impermanent"? The five aggregates are impermanent. In what sense are they impermanent? In the sense of arising and passing away, they are impermanent. Seeing the arising of the five aggregates, how many characteristics does one see? Seeing the passing away, how many characteristics does one see? Seeing both arising and passing away, how many characteristics does one see? Seeing the arising of the five aggregates, one sees twenty-five characteristics. Seeing the passing away, one sees twenty-five characteristics. Seeing the arising and passing away of the five aggregates, one sees these fifty characteristics. One trains: "I shall breathe in contemplating impermanence in form," "I shall breathe out contemplating impermanence in form." In feeling... in perception... in mental formations... in consciousness... in the eye... in old age and death, one trains: "I shall breathe in contemplating impermanence," "I shall breathe out contemplating impermanence in old age and death." Contemplating impermanence by means of in-breaths and out-breaths, phenomena are the object of mindfulness, mindfulness is contemplation, knowledge. Phenomena are the object of mindfulness, not mindfulness itself; mindfulness is both the object of mindfulness and mindfulness itself. With that mindfulness, with that knowledge, one contemplates those phenomena. Therefore it is said: "Development of the foundation of mindfulness, contemplation of phenomena in phenomena." "He contemplates" - how does he contemplate those phenomena?... Thus he contemplates those phenomena. "Development" - there are four developments... development in the sense of repeated practice. Contemplating impermanence, by restraining in-breaths and out-breaths, is purity of virtue... contemplating impermanence by means of in-breaths and out-breaths. Knowing the mind's one-pointedness, its undistractedness, ... knowing, he brings the faculties into harmony. Therefore it is said: "He penetrates with both calm and insight." How does he train: "I shall breathe in contemplating dispassion"? How does he train: "I shall breathe out contemplating dispassion"? Having seen the danger in form, he becomes desirous of dispassion towards form, devoted by faith, and his mind is well-established. He trains: "I shall breathe in contemplating dispassion towards form." He trains: "I shall breathe out contemplating dispassion towards form." In feeling... in perception... in mental formations... in consciousness... in the eye... ... having seen the danger in old age and death, he becomes desirous of dispassion towards old age and death, devoted by faith, and his mind is well-established. He trains: "I shall breathe in contemplating dispassion towards old age and death." He trains: "I shall breathe out contemplating dispassion towards old age and death." By means of contemplating dispassion through in-breaths and out-breaths,