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but from here on, exertion in producing knowledge, etc., is to be done. Therefore, there, having stated the Pāli in the present tense, "He knows, 'I breathe in,' he knows, 'I breathe out,'" from here on, to show the manner of producing knowledge, etc., which is to be done, the Pāli is presented in the future tense, in the manner beginning with "I will breathe in, experiencing the whole body." "I will breathe in, calming the bodily formation..." He trains, 'I will breathe out,' calming, thoroughly calming, ceasing, tranquillizing the gross bodily formation, he trains, 'I will breathe in, I will breathe out.' Herein, the gross and the subtle, and the calm, should be understood. For this monk, previously, when not comprehended, body and mind are agitated. When the grossness of the gross body and mind is not tranquilized, the in-breaths and out-breaths are also gross, they proceed with greater force, the nose is not sufficient, he stands breathing in and out through the mouth. But when his body and mind are comprehended, then they are calm, tranquilized. When they are tranquilized, the in-breaths and out-breaths proceed subtly, they become such that one has to investigate, 'Are they there or not?' Just as for a man who has run, or descended from a mountain, or put down a heavy burden from his head, standing, his in-breaths and out-breaths are gross, the nose is not sufficient, he stands breathing in and out through the mouth. But when he has dispelled that fatigue, and bathed and drunk, and placed a wet cloth on his chest, and lies down in cool shade, then his in-breaths and out-breaths are subtle, they become such that one has to investigate, 'Are they there or not?' Even so, for this monk, previously, when not comprehended, body and mind are agitated, and the in-breaths and out-breaths become such that one has to investigate, 'Are they there or not?' For what reason? For thus, previously, when not comprehended, there is no advertence, application of mind, reflection, 'I will calm the gross, gross bodily formations'; but when comprehended, there is. Therefore, for him, the bodily formation is subtler in the comprehended state than in the not-comprehended state. Therefore the ancients said: "When body and mind are agitated, It proceeds excessively; In a body that is not agitated, It proceeds subtly." Even in comprehension, it is gross, subtle in the approach to the first jhāna; even in that, it is gross, subtle in the first jhāna. In the first jhāna And in the access to the second jhāna, it is coarse; in the second jhāna, it is subtle. And in the second jhāna and in the access to the third jhāna, it is coarse; in the third jhāna, it is subtle. And in the third jhāna and in the access to the fourth jhāna, it is coarse; in the fourth jhāna, it is extremely subtle, reaching non-occurrence itself. This, then, is the view of the Dīghabhāṇakas and Saṃyuttabhāṇakas. The Majjhimabhāṇakas, however, desire it to be "coarse in the first jhāna, subtle in the access to the second jhāna," and so on, increasingly subtle in the access to higher jhānas from the lower jhānas. However, according to the view of all, the bodily formation occurring when not comprehended subsides when comprehended; the bodily formation occurring when comprehended in the access to the first jhāna... (and so on)... the bodily formation occurring in the access to the fourth jhāna subsides in the fourth jhāna. This, then, is the method in calm. In insight, however, the bodily formation occurring when not comprehended is coarse; when comprehending the great elements, it is subtle. That too is coarse; when comprehending derived materiality, it is subtle. That too is coarse; when comprehending all materiality, it is subtle. That too is coarse; when comprehending the immaterial, it is subtle. That too is coarse; when comprehending materiality and immateriality, it is subtle. That too is coarse; when comprehending conditions, it is subtle. That too is coarse; when comprehending mind-and-matter with their conditions, it is subtle. That too is coarse; in insight focused on characteristics, it is subtle. That too is coarse in weak insight; in strong insight, it is subtle. There, by the method stated before, the subsidence of each preceding one by each succeeding one should be understood. Thus, here, the coarseness and subtlety, and the subsidence, should be understood. In the Paṭisambhidā, however, with questions and clarifications, its meaning is stated thus: "How does one train, 'I shall breathe in, calming the bodily formation... (and so on)... I shall breathe out'?" What are bodily formations? Long in-breaths are bodily, these phenomena are bound to the body, they are bodily formations; training involves calming, ceasing, and tranquilizing these bodily formations. Long out-breaths are bodily, these phe ... breathing in short... ... breathing out short... breathing in experiencing the whole body... breathing out experiencing the whole body... These are bodily phenomena, bound to the body, bodily formations. He trains, calming, stopping, tranquilizing these bodily formations. With such bodily formations which are the body's bending, swaying, inclining, bowing, stirring, throbbing, moving, trembling, he trains, 'I will breathe in, calming the bodily formation.' he trains, 'I will breathe out, calming the bodily formation.' With such bodily formations which are the body's no bending, no swaying, no inclining, no bowing, no stirring, no throbbing, no moving, no trembling, he trains, 'I will breathe in, calming the bodily formation, which is peaceful and subtle.' he trains, 'I will breathe out, calming the bodily formation.' Thus, indeed, he trains, 'I will breathe in, calming the bodily formation,' he trains, 'I will breathe out, calming the bodily formation.' When this is so, there is no manifestation of the perception of wind, and no manifestation of in-breaths and out-breaths, and no manifestation of mindfulness of breathing, and no manifestation of the concentration of mindfulness of breathing. Nor do the wise enter or emerge from that attainment. Thus, indeed, he trains, 'I will breathe in, calming the bodily formation,' ... 'I will breathe out, calming the bodily formation.' When this is so, there is manifestation of the perception of wind, and manifestation of in-breaths and out-breaths, and manifestation of mindfulness of breathing, and manifestation of the concentration of mindfulness of breathing. And the wise enter and emerge from that attainment. How is that like? Just as when a bronze bell 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 sound ceases, then afterwards, the mind continues to dwell on the sign of the subtle sound as its object. In the same way, first, coarse in-breaths and out-breaths occur. Because the sign of the coarse in-breaths and out-breaths is well-grasped, well-attended to, and well-observed, even when the coarse in-breaths and out-breaths cease, then afterwards, subtle in-breaths and out-breaths occur. Because the sign of the subtle in-breaths and out-breaths is well-grasped, well-attended to, and well-observed, even when the subtle in-breaths and out-breaths cease, then afterwards, the mind does not become distracted by the object of the sign of the subtle in-breaths and out-breaths. This being so, there is the manifestation of the wind, there is the manifestation of the in-breaths and out-breaths, there is the manifestation of mindfulness of breathing, and there is the manifestation of the concentration of mindfulness of breathing. And the wise enter into and emerge from that attainment. "Calming the bodily formations" — the in-breaths and out-breaths are the body, mindfulness is the presence, insight is wisdom. The body is the presence, but not mindfulness. Mindfulness is both the presence and mindfulness. With that mindfulness and that wisdom, one observes that body. Therefore it is said: "The development of the foundation of mindfulness as contemplation of the body in the body." This is the progressive explanation of the terms of the first tetrad, spoken here in terms of contemplation of the body. Since this tetrad here is spoken as a meditation subject for the beginner, while the other three tetrads are spoken here in terms of contemplation of feelings, mind, and phenomena for one who has attained jhana, therefore, for a son of the Buddha who wishes to attain arahantship with the analytical knowledges, having developed this meditation subject together with insight which has the fourth jhana of mindfulness of breathing as its basis, all that needs to be done should be understood in this way from the beginning, for the beginner, the young man of good family. First, the fourfold morality should be purified. Therein are three kinds of purification: non-transgression, emergence from transgression, and non-affliction by defilements. Thus purified For one without virtue, development is not achieved. This, which is the duty of the shrine courtyard, the duty of the Bodhi tree courtyard, the duty towards the preceptor, the duty towards the teacher, the duty of the hot-room, the duty of the Uposatha hall, the eighty-two section duties, the fourteen kinds of great duties – by means of these, it is called the conduct of good manners. That too must be diligently fulfilled. Indeed, whoever says, "I observe virtue, what is the use of good manners?" for him, his virtue will not be fulfilled. This is not possible. But when the duties of good manners are fulfilled, virtue is fulfilled. When virtue is fulfilled, concentration takes root. For this was said by the Blessed One: "Indeed, monks, that a bhikkhu, without fulfilling the conduct of good manners,