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receives great honor from the royal family; even so, the Blessed One, having thoroughly examined a suitable dwelling place for the meditator, Here he teaches that one should devote oneself to the meditation subject. Then, by the yogi who has devoted himself to the meditation subject there, when he gradually attains arahantship, he receives great honor, saying, "Truly, that Blessed One is a Perfectly Enlightened One!" This monk, moreover, is called "like a leopard." Just as a great leopard king in the forest, hiding in a thicket of grass or a thicket of trees or a thicket of mountains, catches wild buffalo, deer, boars, and other animals; just so, this monk, devoting himself to the meditation subject in forests and other places, should be understood to gradually attain the paths of stream-entry, once-returning, non-returning, and arahantship, and the noble fruits. Therefore, the ancients said: "Just as a leopard, hiding, catches animals; So too this Buddha's son, with effort and insight, Having entered the forest, attains the supreme fruit." Therefore, the Blessed One, showing him the forest dwelling as a suitable ground for exertion, swiftness, and yoga, said, "having gone to the forest," and so on. There, "having gone to the forest" means having gone to any suitable secluded forest among the forests described as "having gone out beyond the city gate, all this is forest" and "a forest dwelling is five hundred bows distant at the least." "Having gone to the root of a tree" means having gone near a tree. "Having gone to an empty dwelling" means having gone to an empty, secluded place. And here, it is proper to say that one who has gone to the other seven kinds of dwellings, apart from the forest and the root of a tree, has also gone to an empty dwelling. Thus, having taught him a dwelling suitable for the three seasons, suitable for the elements' behavior, and suitable for the development of mindfulness of breathing, the Blessed One, teaching a calm posture that is neither sluggish nor restless, said, "he sits." Then, showing the firmness of his sitting, the ease of the occurrence of in-breaths and out-breaths, and the method of apprehending the object, he said, "having folded his legs," and so on. There, "pallaṅkaṃ" means the cross-legged posture. "Ābhujitvā" means having folded. "Ujuṃ k" "Having set it up" means having kept the upper body straight, having aligned the eighteen spinal vertebrae tip to tip. For one sitting thus, the skin, flesh, and sinews do not bend. Then, the pains that would arise moment by moment due to their bending, do not arise. When they do not arise, the mind becomes one-pointed. The meditation object does not fall away. It grows and thrives. "Having established mindfulness in front" means having placed mindfulness facing the meditation object. Or, "pari" means comprehension; "mukha" means exit; "sati" means establishment; therefore it is said – "having established mindfulness in front." Thus, the meaning here should be understood according to the method stated in the Paṭisambhidā (Paṭi. Ma. 1.164-165). Here is the summary: "having made mindfulness a comprehended exit." "He breathes in mindfully" means that bhikkhu, having sat thus and having established mindfulness thus, not abandoning that mindfulness, breathes in mindfully, breathes out mindfully, is mindful in action, it is said. Now, showing by what modes he is mindful in action, it is said, "breathing in a long breath," and so on. For this was said in the Paṭisambhidā – in the analysis of "he breathes in mindfully, he breathes out mindfully" – "He is mindful in action in thirty-two ways. Mindfulness is established for one who understands the one-pointedness and non-distraction of the mind by means of breathing in a long breath. By that mindfulness, by that knowledge, he is mindful in action. By means of breathing out a long breath... ...by means of contemplating relinquishment while breathing in, by means of contemplating relinquishment while breathing out, mindfulness is established for one who understands the one-pointedness and non-distraction of the mind. By that mindfulness, by that knowledge, he is mindful in action" (Paṭi. Ma. 1.165). There, "breathing in a long breath" means emitting a long in-breath. "Assāso" (in-breath) is the air going out. "Passāso" (out-breath) is the air coming in. However, in the Suttanta commentaries, it is given in the reverse order. There, for all those who lie in the womb, from the mother's womb, ni- When exhaling, first the inner air goes out. Afterwards, the outer air, taking fine dust, enters inside, strikes the palate, and goes out. Thus, the in-breaths and out-breaths should be understood. As for their length and shortness, that should be understood in terms of duration. Just as water or sand that has spread out over a space is called “long water, long sand, short water, short sand.” Similarly, the in-breaths and out-breaths, even if pulverized, slowly fill the long duration of the elephant’s body and the snake’s body, which is their existence, and slowly exit. Therefore, they are called “long.” They quickly fill the short duration of the dog’s body and the rabbit’s body, which is their existence, and quickly exit. Therefore, they are called “short.” Among humans, some breathe in and out long in terms of time duration, like elephants and snakes. Some breathe short, like dogs and rabbits. Therefore, those that exit and enter for a long duration of time are long. Those that exit and enter for a shorter duration should be understood as “short.” Here, the monk, breathing in and out long in nine ways, understands: “I breathe in long, I breathe out long.” When he thus understands, the development of mindfulness on the contemplation of the body is accomplished in one way. As it is said in the Paṭisambhidā: “How does one, breathing in long, understand: ‘I breathe in long’? Breathing out long, understand: ‘I breathe out long’? One breathes in a long in-breath in terms of duration. One breathes out a long out-breath in terms of duration. One breathes in and breathes out a long in-breath and out-breath in terms of duration. Desire arises for breathing in and breathing out a long in-breath and out-breath in terms of duration. By means of desire, one breathes in a long in-breath, finer than that, in terms of duration. By means of desire, one breathes out a long out-breath, finer than that, breathes out. By desire, a subtle, long in-breath, counted as a period, he breathes in and breathes out. By desire, a subtle, long in-breath, counted as a period, he breathed in and breathed out, joy arises. By joy, a subtle, long in-breath, counted as a period, he breathes in. By joy, a subtle, long out-breath… a long in-breath and out-breath, counted as a period, he breathes in and breathes out. By joy, a subtle, long in-breath and out-breath, counted as a period, he breathed in and breathed out, the mind turns away from the long in-breath and out-breath, equanimity is established. By these nine modes, the body is the long in-breath and out-breath; mindfulness is presence; contemplation is knowledge; the body is presence, not mindfulness; mindfulness is both presence and mindfulness. With that mindfulness, with that knowledge, he contemplates that body. Therefore it is said: “The development of mindfulness of the body as body.” The same method applies to the short word. But this is the distinction: “Just as it is said here, ‘a long in-breath, counted as a period’; so here it comes, ‘a short in-breath, counted as a moment, he breathes in.’” Therefore, according to that, it should be connected up to “Therefore it is said, ‘the development of mindfulness of the body as body.’” Thus, knowing the in-breaths and out-breaths by these modes, by period and by moment, breathing in long, he knows, “I breathe in long”… breathing out short, he knows, “I breathe out short”— this should be understood. For him who knows thus: “The in-breath is long and short; The out-breath is likewise; Four qualities occur Right at the bhikkhu’s nostril-tip.” “I shall breathe in, experiencing the whole body… I shall breathe out,” thus he trains. Making known, making manifest, the beginning, middle, and end of the entire in-breath body, “I shall breathe in.” He trains. Making known, making evident, the beginning, middle, and end of the entire in-breath body, he trains, "I will breathe in." Making known, making evident, in this way, he breathes in and breathes out with a mind conjoined with knowledge; therefore, it is said, "He trains, 'I will breathe in, I will breathe out.'" For one monk, in the in-breath body or the out-breath body, which is scattered and dispersed, the beginning is evident, but not the middle and end. He is able to grasp only the beginning, he struggles with the middle and end. For one, the middle is evident, but not the beginning and end. He is able to grasp only the middle, he struggles with the beginning and end. For one, the end is evident, but not the beginning and middle. He is able to grasp only the end, he struggles with the beginning and middle. For one, everything is evident, he is able to grasp everything, he struggles nowhere. Showing that one should be such a person, it is said: "He trains, 'I will breathe in, experiencing the whole body... I will breathe out, experiencing the whole body.'" Therein, "he trains" means he strives, he exerts himself in this way. And that restraint of one who is thus, this is the training in higher virtue here. That concentration of one who is thus, this is the training in higher mind. That wisdom of one who is thus, this is the training in higher wisdom. These three trainings, on that object, with that mindfulness, with that attention, he trains, he practices, he develops, he makes much of them— this is the meaning to be understood here. Therein, because in the former method, only breathing in and breathing out are to be done, nothing else;