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which arise in the initial stage of contemplation of rise and fall, he defines the path-knowledge, freed from imperfections, as "the path," and having abandoned rise, he reaches contemplation of dissolution, and by continuous contemplation of dissolution, in all formations appearing as fearful, disgusted, dispassionate, liberated, he gradually attains the four noble paths, and established in the fruit of arahantship, having reached the culmination of the nineteen-fold reviewing knowledge, he becomes the foremost recipient of offerings for the world with its devas. Thus, from the beginning of counting up to the culmination of insight, the development of mindfulness of breathing concentration is completed. This, in all aspects, is the description of the first tetrad. But in the other three tetrads, since there is no separate method of meditation development, therefore their meaning should be understood by the method of word-by-word explanation. As "experiencing rapture," making rapture experienced, making it manifest, he trains: "I shall breathe in, I shall breathe out." There, rapture is experienced in two ways – from the object and from non-delusion. How is rapture experienced from the object? He enters the two jhānas accompanied by rapture, of that attainment... At the moment of jhāna attainment, joy is experienced from the object, because the object is fully experienced. How is it without delusion? Having attained and emerged from the two jhānas with joy, he contemplates the joy associated with jhāna as perishing and vanishing. For him, at the moment of insight, by the penetration of characteristics, joy is experienced without delusion. This is said in the Paṭisambhidā: ‘‘By long in-breathing, knowing the mind's one-pointedness and non-distraction, mindfulness is established. By that mindfulness, by that knowledge, that joy is experienced. By long out-breathing, by short in-breathing, by short out-breathing, by in-breathing experiencing the whole body, by out-breathing experiencing the whole body, by in-breathing tranquillizing the bodily formation, by out-breathing tranquillizing the bodily formation, knowing the mind's one-pointedness and non-distraction, mindfulness is established. By that mindfulness, by that knowledge, that joy is experienced. When reflecting, that joy is experienced. When knowing, that joy is experienced. When seeing, that joy is experienced. When reviewing, that joy is experienced. When resolving the mind, that joy is experienced. When inclining with faith, that joy is experienced. When exerting effort, that joy is experienced. When establishing mindfulness, that joy is experienced. When concentrating the mind, that joy is experienced. When understanding with wisdom, that joy is experienced. When fully knowing what is to be fully known, that joy is experienced. When fully understanding what is to be fully understood, that joy is experienced. When abandoning what is to be abandoned, that joy is experienced. When developing what is to be developed, that joy is experienced. When realizing what is to be realized, that joy is experienced. Thus that joy is experienced.’’ In this same way, the remaining terms also should be understood according to their meaning. This is the special point here. The experience of pleasure should be understood in the way of the three jhānas, and the experience of mental formations in the way of all four. "Mental formation" means the two aggregates beginning with feeling. And in the term "experiencing pleasure" here, for the purpose of showing the ground of insight, it is said in the Paṭisambhidā: "Pleasure means two pleasures – bodily pleasure and mental pleasure." "Tranquillizing the mental formation" means the gross, gross mental formation binding, meaning suppressing. That should be understood in detail in the same way as the bodily formations. Moreover, here, in the word 'rapture', feeling is meant by way of rapture. In the word 'pleasure', feeling is meant in its own nature. In the two phrases 'mental formations', "Perception and feeling, these mental states, connected with the mind, are mental formations," thus, feeling conjoined with perception. Thus, it should be understood that this tetrad was taught by way of the contemplation of feeling. Even in the third tetrad, the perception of mind should be understood by way of the four jhānas. "Gladdening the mind" means making the mind glad, delighted, joyful, greatly joyful, "I will breathe in, I will breathe out," thus he trains. There, gladdening occurs in two ways: by way of concentration and by way of insight. How by way of concentration? He enters the two jhānas with rapture; at the moment of attainment, he gladdens, delights the mind with the conjoined rapture. How by way of insight? Having entered the two jhānas with rapture, and having emerged, he contemplates the rapture conjoined with jhāna as to its destruction and passing away; thus, at the moment of insight, making the rapture conjoined with jhāna the object, he gladdens, delights the mind. One who practices thus is said to "train, 'I will breathe in, I will breathe out, gladdening the mind.'" "Concentrating the mind" means placing the mind evenly on the object, making it stand evenly, by way of the first jhāna and so on; or, having entered those jhānas and having emerged, when one contemplates the mind conjoined with jhāna as to its destruction and passing away, at the moment of insight, momentary one-pointedness of mind arises through the penetration of characteristics; thus, by way of the momentary one-pointedness of mind that has arisen, placing the mind evenly on the object, making it stand evenly, one is said to "train, 'I will breathe in, I will breathe out, concentrating the mind.'" "Liberating the mind" means liberating, freeing the mind from the hindrances by the first jhāna, from initial and sustained application by the second, from rapture by the third, from pleasure and pain by the fourth. Releasing, liberating it. Or, having entered those jhānas and risen from them, he contemplates the mind associated with jhānas as perishing and dissolving. At the moment of insight, by contemplating impermanence, releasing, liberating the mind from the perception of permanence, by contemplating suffering, from the perception of pleasure, by contemplating non-self, from the perception of self, by contemplating disenchantment, from delight, by contemplating dispassion, from passion, by contemplating cessation, from origination, by contemplating relinquishment, from grasping, releasing, liberating the mind, he breathes in and breathes out. Therefore it was said: "I shall breathe in, I shall breathe out, liberating the mind – thus he trains." Thus, this tetrad is to be understood as spoken in terms of contemplation of the mind. Now, in the fourth tetrad, regarding "contemplating impermanence," first, impermanence is to be understood, impermanence-ness is to be understood, contemplation of impermanence is to be understood, and one who contemplates impermanence is to be understood. Therein, "impermanence" means the five aggregates. Why? Because of their arising, passing away, and altering nature. "Impermanence-ness" means their very arising, passing away, and altering nature, or the non-existence of what has arisen, not remaining in that same form, but breaking up moment by moment. "Contemplation of impermanence" is the contemplation of "impermanent" in forms and so on, in terms of that impermanence-ness. "One who contemplates impermanence" is endowed with that contemplation. Therefore, one who is thus, breathing in and breathing out, is to be understood here as: "I shall breathe in, I shall breathe out, contemplating impermanence – thus he trains." Regarding "contemplating dispassion," there are two kinds of dispassion: dispassion through destruction and ultimate dispassion. Therein, "dispassion through destruction" is the momentary breaking up of formations. "Ultimate dispassion" is Nibbāna. "Contemplation of dispassion" is insight and the path that proceeds by seeing both of these. Being endowed with both kinds of contemplation, breathing in and breathing out, he is to be understood as: "I shall breathe in, I shall breathe out, contemplating dispassion – thus he trains." The same method applies to the term "contemplating cessation." Regarding "contemplating relinquishment," here too there are two kinds of relinquishment. – relinquishing and letting go, and plunging and letting go. Letting go itself is contemplation, contemplation of letting go. This is a designation for the paths of insight. For insight, by way of temporary suppression, together with the aggregates and formations, abandons defilements, and by seeing the fault in the conditioned, it plunges into Nibbāna, which is the opposite, with an inclination towards it. Thus it is called "relinquishing and letting go, and plunging and letting go." The path, by way of eradication, together with the aggregates and formations, abandons defilements, and by making Nibbāna its object, it plunges into Nibbāna. Thus it is called "relinquishing and letting go, and plunging and letting go." Both, moreover, are called "contemplation" because of contemplating the former knowledges again and again. Having become endowed with that twofold contemplation of letting go, breathing in and breathing out, one should understand that one trains oneself: "I will breathe in contemplating letting go, I will breathe out contemplating letting go." "Thus developed" means thus developed in sixteen ways. The rest is as stated. The discourse on the concentration of mindfulness of breathing is concluded. 167. Now, in the phrase "Then the Blessed One...", this is the brief meaning: Thus the Blessed One, having comforted the bhikkhus with the discourse on the concentration of mindfulness of breathing, then, regarding that cause and occasion that arose for the promulgation of the third pārājika,