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the beginning is the tip of the nose, the middle is the heart, the end is the navel. And for one who follows it thus, the scattered mind becomes both agitated and restless. As it is said: Following the beginning, middle, and end of the in-breath with mindfulness, with the mind gone astray internally, both the body and the mind become agitated, disturbed, and wavering. Following the beginning, middle, and end of the out-breath with mindfulness, with the mind gone astray externally, both the body and the mind become agitated, disturbed, and wavering. Therefore, by one attending to the continuity, attention should not be given to the beginning, middle, and end. But rather, attention should be given by way of touching and by way of placing. Indeed, there is no separate attention by way of touching and placing, as there is by way of counting and continuity. But counting only at the touched places, one attends to both counting and touching. Having withdrawn the counting there, and following them with mindfulness, and placing the mind by way of absorption, it is said that "one attends to continuity, touching, and placing." This meaning is to be understood by the similes of the cripple and the doorkeeper mentioned in the commentaries, and by the simile of the saw mentioned in the Paṭisambhidā. Here is the simile of the cripple – "Just as a cripple, having pushed the swing of a mother and child playing on a swing, sitting right there at the base of the swing post, observes the two ends and the middle of the swing board as it comes and goes in turn, but is not engaged in seeing the two ends and the middle. In the same way, this bhikkhu, standing by means of mindfulness at the base of the binding post, having pushed the swing of in-breaths and out-breaths, sitting right there with mindfulness at the sign, following with mindfulness the beginning, middle, and end of the in-breaths and out-breaths at the places touched as they come and go in turn, and placing the mind there, observes, but is not engaged in seeing them. This is the simile of the cripple. This, then, is the simile of the doorkeeper – "Just as a doorkeeper does not investigate people inside and outside the city, saying 'Who are you, where do you come from, where are you going, and what do you have in your hand?' He does not These are his burdens. He examines only what has reached the door, what has reached the door. Just so, for this bhikkhu, the incoming breaths and outgoing breaths are not burdens, only those that have reached the door are burdens. This is the doorkeeper simile. But the saw simile should be understood thus from the beginning. For it has been said – "The sign is the in-breaths and out-breaths, not the object of a single mind; And for one not knowing the three states, development is not attained. The sign is the in-breaths and out-breaths, not the object of a single mind; And for one knowing the three states, development is attained." (Paṭi. Ma. 1.159); How are these three states not the object of a single mind, nor are these three states unknown, nor does the mind become distracted, and exertion is evident, and the effort is successful, and distinction is attained? Just as a tree laid on level ground, a man might cut it with a saw, mindfulness is established for the man by means of the saw teeth touching the tree, he does not pay attention to the saw teeth coming or going, nor are the coming or going saw teeth unknown, and exertion is evident, and the effort is successful. Just as a tree laid on level ground; so is the binding sign. Just as the saw teeth; so are the in-breaths and out-breaths. Just as mindfulness is established for the man by means of the saw teeth touching the tree, he does not pay attention to the saw teeth coming or going, nor are the coming or going saw teeth unknown, and exertion is evident, and the effort is successful, just so, a bhikkhu sits having established mindfulness at the tip of the nose or at the mouth-sign, he does not pay attention to the in-breaths or out-breaths coming or going, nor are the coming or going in-breaths and out-breaths unknown, and exertion is evident, and the effort is successful, and distinction is attained. What is exertion? For one who has aroused energy, both body and mind are workable – this is exertion. What is the application? For one who has aroused energy, defilements are abandoned, thoughts subside – this is the application. What is the distinction? For one who has aroused energy, fetters are abandoned, latent tendencies cease – this is the distinction. Thus these three phenomena do not become objects of a single mind, nor are these three phenomena unknown, nor does the mind go astray, and exertion is understood, application is accomplished, and distinction is attained. Whose mindfulness of breathing is fully developed, well cultivated; gradually practiced, as taught by the Buddha; He illuminates this world, like the moon freed from clouds. (Paṭisambhidāmagga 1.160) This is the simile of the saw. Here, however, it should be understood that the purpose is merely non-attention to what comes and goes. For one attending to this meditation object, for some, the sign arises not long after, and the establishment, called absorption, adorned with the remaining jhāna factors, is accomplished. For others, however, from the time of attention by way of counting, gradually, as the gross in-breaths and out-breaths cease, and bodily fatigue subsides, the body and mind become light, the body becomes as if it has attained the state of leaping in the air. Just as when a heavy-bodied person sits on a couch or a chair, the couch or chair sags, creaks, and the cushion wrinkles. But when a light-bodied person sits, neither does the couch or chair sag, nor creak, nor does the cushion wrinkle, the couch or chair is as if filled with cotton wool. Why? Because a light body is light; exactly so, from the time of attention by way of counting, gradually, as the gross in-breaths and out-breaths cease, and bodily fatigue subsides, the body and mind become light, the body becomes as if it has attained the state of leaping in the air. When his gross in-breaths and out-breaths have ceased, the mind proceeds with the subtle in-breaths and out-breaths as its sign-object, and when that too has ceased, it continues to proceed with progressively subtler and subtlest sign-objects. . How? Just as a man might strike a bronze gong with a large iron rod, a great sound would arise with a single blow, and his mind would attend to that gross sound object; when that gross sound ceases, then afterwards, to the subtle sound-sign object; and when that too ceases, then again and again, to ever more subtle and most subtle sound-sign objects, the mind continues to attend; thus it should be understood. And it has been said: "Just as when a gong is struck..." (Paṭisambhidāmagga 1.171) —the elaboration. For just as other meditation subjects become progressively clearer, this one is not like that. But this one, as one cultivates it again and again, becomes subtle, and does not come to presence. When it thus does not come to presence, that bhikkhu should not rise from his seat, shake out his mat, and go away. What should be done? He should not get up, thinking, "I will ask the teacher," or "My meditation subject is now lost." For to one who goes, disturbing his posture, the meditation subject is always new, new. Therefore, while remaining seated as before, it should be brought back from its location. Here is the method for bringing it back. That bhikkhu, having known the state of the meditation subject not coming to presence, should thus reflect: "Where are these in-breaths and out-breaths? Where are they not? Who has them? Who does not have them?" Then, reflecting thus, he should know: "They are not within the mother's womb, nor for those submerged in water, nor for the unconscious, nor for the dead, nor for those who have attained the fourth jhāna, nor for those endowed with form and formless existence, nor for those who have attained cessation." Having known this, he should thus admonish himself by himself: "Are you not, wise one, neither in the mother's womb, nor submerged in water, nor unconscious, nor dead, nor one who has attained the fourth jhāna, nor one endowed with form and formless existence, nor one who has attained cessation? You do indeed have in-breaths and out-breaths, but due to dullness of wisdom, you are unable to apprehend them." Then, having placed his mind just on the natural touch, he should direct his attention. should be attended to. For in the long-nosed, they move, touching the nostril; in the short-nosed, the upper lip. Therefore, a sign should be established by him, that they touch this or that place. It is for this very reason that the Blessed One said: “I do not say, monks, that the development of mindfulness of breathing is for one who is unmindful and not fully aware.” For although any meditation object is accomplished by one who is mindful and fully aware, this one becomes manifest to one who attends to something else. But this meditation object of mindfulness of breathing is profound, a profound development, a sphere of attention for Buddhas, Paccekabuddhas, and the great men who are sons of the Buddha, and it is not ordinary, nor is it frequented by ordinary beings. The more it is attended to, the more tranquil and subtle it becomes. Therefore, strong mindfulness and wisdom are desired here. Just as when sewing a fine cloth, a subtle needle is desired, and the thread for the needle’s eye is even more subtle; even so, when developing this meditation object, which is like a fine cloth, mindfulness, which is like the needle, and wisdom, which is like the thread for the needle’s eye, and is conjoined with it, are desired to be strong. And by a monk endowed with such mindfulness and wisdom, those in-breaths and out-breaths should not be sought anywhere else