English
phenomena are the establishment, mindfulness is contemplation, knowledge. Phenomena are the establishment, not mindfulness; mindfulness is both the establishment and mindfulness. With that mindfulness, with that knowledge, he contemplates those phenomena. Therefore it is said: "The development of the establishment of mindfulness contemplating phenomena in phenomena." How does he contemplate those phenomena by contemplating? ... Thus he contemplates those phenomena. Development means four developments... ... development in the sense of repeated practice. The purity of virtue by means of restraint of in-breaths and out-breaths contemplating dispassion... ... knowing the mind's one-pointedness, its undistractedness, by means of in-breaths and out-breaths contemplating dispassion... ... 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 cessation"? How does he train: "I shall breathe out contemplating cessation"? Having seen the danger in form, he becomes desirous of cessation of form, devoted by faith, and his mind is well-established. He trains: "I shall breathe in contemplating cessation of form." He trains: "I shall breathe out contemplating cessation of form." In feeling... in perception... in mental formations... in consciousness... in the eye... ... Seeing the danger in old age and death, he becomes desirous of the cessation of old age and death, devoted by faith, and his mind is well-established. "I will breathe in, contemplating the cessation of old age and death," he trains himself. "I will breathe out, contemplating the cessation of old age and death," he trains himself. 181. In how many ways is there danger in ignorance? In how many ways does ignorance cease? In five ways there is danger in ignorance. In eight ways ignorance ceases. In which five ways is there danger in ignorance? In the sense of impermanence there is danger in ignorance, in the sense of suffering there is danger in ignorance, in the sense of non-self there is danger in ignorance, in the sense of torment there is danger in ignorance, in the sense of changeability there is danger in ignorance – in these five ways there is danger in ignorance. In which eight ways does ignorance cease? By the cessation of the origin ignorance ceases, by the cessation of the arising ignorance ceases, by the cessation of birth ignorance ceases, by the cessation of the source ignorance ceases, by the cessation of the cause ignorance ceases, by the cessation of the condition ignorance ceases, by the arising of knowledge ignorance ceases, by the establishment of cessation ignorance ceases – in these eight ways ignorance ceases. Seeing the danger in ignorance in these five ways – he becomes desirous of the cessation of ignorance in these eight ways, devoted by faith, and his mind is well-established. "I will breathe in, contemplating the cessation of ignorance," he trains himself. "I will breathe out, contemplating the cessation of ignorance," he trains himself. In how many ways is there danger in formations, in how many ways do formations cease? ...and so on... In how many ways is there danger in consciousness, in how many ways does consciousness cease? ... In how many ways is there danger in name-and-form, in how many ways does name-and-form cease? ... In how many ways is there danger in the six sense bases, in how many ways do the six sense bases cease? ... In how many ways is there danger in contact, in how many ways... Contact ceases… In how many ways is there danger in feeling? In how many ways does feeling cease? In how many ways is there danger in craving? In how many ways does craving cease? In how many ways is there danger in clinging? In how many ways does clinging cease? In how many ways is there danger in becoming? In how many ways does becoming cease? In how many ways is there danger in birth? In how many ways does birth cease? In how many ways is there danger in old age and death? In how many ways do old age and death cease? In five ways is there danger in old age and death. In eight ways do old age and death cease. In which five ways is there danger in old age and death? In the sense of impermanence, there is danger in old age and death, in the sense of suffering, there is danger in old age and death, in the sense of not-self, there is danger in old age and death, in the sense of torment, there is danger in old age and death, in the sense of change, there is danger in old age and death – in these five ways is there danger in old age and death. In which eight ways do old age and death cease? By the cessation of the origin, old age and death cease, by the cessation of the arising, old age and death cease, by the cessation of birth, old age and death cease, by the cessation of production, old age and death cease, by the cessation of cause, old age and death cease, by the cessation of condition, old age and death cease, by the arising of knowledge, old age and death cease, by the establishment of cessation, old age and death cease – in these eight ways do old age and death cease. Having seen the danger in old age and death in these five ways, and in the cessation of old age and death in these eight ways, he becomes desirous, devoted with faith, and his mind is well-established. "I will breathe in, contemplating the cessation of old age and death," he trains himself. "I will breathe out, contemplating the cessation of old age and death," he trains himself. Contemplating cessation, by means of in-breaths and out-breaths, the phenomena are present, mindfulness, contemplation, knowledge. Phenomena are present, but not mindfulness; mindfulness is both present and mindfulness. With that mindfulness, with that knowledge, he contemplates those phenomena. Therefore it is said: "The development of the establishment of mindfulness by contemplating phenomena in phenomena." How does he contemplate those phenomena when he contemplates? … Thus he contemplates those phenomena. Mindfulness. Development means four developments... development in the sense of repeated practice. One who observes cessation, by means of the restraint of in-breaths and out-breaths, purity of virtue... one who observes cessation, by means of in-breaths and out-breaths, knowing the one-pointedness and non-distraction of the mind... knowing, he harmonizes the faculties. Therefore it is said: "He penetrates both calm and insight." 182. How does one train: "I shall breathe in observing relinquishment," "I shall breathe out observing relinquishment"? Relinquishment means two relinquishments: relinquishment by abandonment and relinquishment by plunging. Abandoning form: this is relinquishment by abandonment. The mind plunges into the cessation of form, into Nibbana: this is relinquishment by plunging. One trains: "I shall breathe in observing relinquishment in form," "I shall breathe out observing relinquishment in form." Abandoning feeling... perception... formations... consciousness... eye... old age and death: this is relinquishment by abandonment. The mind plunges into the cessation of old age and death, into Nibbana: this is relinquishment by plunging. One trains: "I shall breathe in observing relinquishment in old age and death," "I shall breathe out observing relinquishment in old age and death." By means of in-breaths and out-breaths observing relinquishment, phenomena are the object of mindfulness, mindfulness is the observation, 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 observes those phenomena. Therefore it is said: "Development of the foundation of mindfulness, observing phenomena in phenomena." How does one observe those phenomena? One observes as impermanent, not as permanent... one relinquishes, one does not grasp. Observing as impermanent, one abandons the perception of permanence... relinquishing, one abandons grasping. Thus one observes those phenomena. Development means four developments. There, development in the sense of not transgressing phenomena that have arisen... development in the sense of repeated practice. One who observes relinquishment, of in-breaths and out-breaths, s By the meaning of restraint, purity of virtue; by the meaning of non-distraction, purity of mind; by the meaning of seeing, purity of view. That which is the meaning of restraint, this is the training in higher virtue; that which is the meaning of non-distraction, this is the training in higher mind; that which is the meaning of seeing, this is the training in higher wisdom – these three trainings, reflecting on them, one trains; knowing them, one trains… realizing what is to be realized, one trains. For one who discerns the one-pointedness and non-distraction of mind by means of the in-breaths and out-breaths, contemplating relinquishment, feelings arise known, they persist known, they cease known… For one who discerns the one-pointedness and non-distraction of mind by means of the in-breaths and out-breaths, contemplating relinquishment, one harmonizes the faculties, and discerns the range, and penetrates the capable; one harmonizes the powers… one harmonizes the factors of awakening… one harmonizes the path… one harmonizes the qualities, and discerns the range, and penetrates the capable. "One harmonizes the faculties" – how does one harmonize the faculties? By the meaning of resolution, one harmonizes the faculty of faith… Therefore it is said – "and penetrates the capable." Eight knowledges in contemplation, eight recollections of establishment, four Suttanta topics in contemplation of phenomena among phenomena. These are the thirty-two knowledges of one who acts with mindfulness. The fifth is the exposition of the knowledge of one who acts with mindfulness. 6.