English
Now, explaining the aforementioned meaning through the Pāli text, he says "For it has been said..." and so on. There, "not an out-breath, but an in-breath" means the very same meaning, stated with a distinction by way of negation. "By way of in-breath" means having made the in-breath the object. In "by way of out-breath" also, the same method applies. "Mindfulness is established" means that mindfulness is the state of approaching and standing by that very in-breath and out-breath without forgetting. By this much, the meaning "mindfulness of in-breaths and out-breaths is mindfulness of in-breaths and out-breaths" has been stated. Now, wishing to indicate the person by way of mindfulness itself, it is said: "He who breathes in, for him it is established; he who breathes out, for him it is established." He who breathes in, for him mindfulness approaches and stands by the in-breath. He who breathes out, for him mindfulness approaches and stands by the out-breath; this is the meaning. 'Yutto' means conjoined. 'Ānāpānassatiyaṃ' means "being a condition for mindfulness of in-breaths and out-breaths." For in the former meaning, the co-arising and other conditional relationship of concentration with mindfulness is stated by the word "conjoined," but in the latter, it is also a strong supporting condition. For mindfulness accompanied by access concentration is a strong supporting condition for absorption concentration. "o it is" in both ways by means of the seven conditions such as co-nascence it shows the conditionality. "And further, Udāyi, the path has been declared by me to the disciples, by following which my disciples develop the four foundations of mindfulness" —in such passages— development is said to be in the sense of producing and increasing. Showing the meaning in both ways, he said: "Developed means produced and increased." There, "developed" means gone from here to existence, meaning produced, merely obtained. But when arisen and practiced, it is developed, meaning brought to proficiency, increased. "Made much of" means repeatedly practiced. By this, he speaks of the attainment of mastery such as in adverting. For he who has attained mastery will practice it again and again, because it can be entered at any desired moment. Therefore it is said: "done again and again." Just as in passages like "Here, monks, a recluse" "quite secluded from sensual pleasures" the word "eva" (only/indeed) mentioned in the first phrase is also mentioned in the second and so on, so too here, he says: "the restriction by the word 'eva' (indeed) should be understood in both places." To show the quality obtained by the restriction of both words, the phrase "for this indeed" was said. "Impurity meditation subject" refers to the jhāna with an impure object. For it is called "impurity meditation subject" because it is the yogi's work in impurities, and because it is the cause of special happinesses. By "only" (kevalaṃ) he excludes the object. "In the sense of penetration" means in the sense of jhāna-penetration. For jhāna, succeeding by special development, proceeds by penetrating its own object, and it is penetrated according to its true nature, thus it is called "penetration." "Because of a gross object" means because of a disgusting object. "Because of a repulsive object" means because of a loathsome object. "By implication" (pariyāyena) means by reason or by another aspect. "Even by the continuity of the object" he refers to the extreme subtlety of the object which has attained the state of being gradually investigated. For when there is perception... The dhamma, existing in a sunken object, is itself as if sunken. Therefore it is said: "calm, tranquil, extinguished," meaning, all feverishness is extinguished. The calmness of the object, the calmness of the dhammas related to that object, should be shown by the reviews of supramundane dhamma-objects. Nothing sprinkles it to bring about a calm and refined state, therefore it is un-sprinkled. Being un-sprinkled, it is un-moistened. Being un-moistened, it is unmixed, unmingled by preparatory work and so on. For that very reason, it is individual, distinct, unique, exclusive, uncommon. All this is said to show its inherent calmness, or that preparatory work is a cause of calmness. And preparatory work means the culmination in the production of a sign, like making a kasiṇa. The intention is that such is not here. For then the meditation object, being without flavor, would be uncalm, unrefined. Or, by way of simile, there is no calmness here – this is the connection. Just as at the moment of access concentration, due to the disappearance of hindrances and the manifestation of factors, there is calmness for others, not so for this. But this, at the first attention... ...and refined – this is the connection. "Some" refers to the residents of Uttaravihāra. "Un-moistened" means un-moistened by seasoning. Therefore it is said "full of sap," meaning like one full of sap. "Sweet" means desirable. The bringing about of mental happiness, by way of the third and fourth jhānas, or by equanimity, due to its calm nature and being conducive to happiness, should be understood in all respects. But the bringing about of bodily happiness, by way of the body being pervaded by refined form arisen from jhana, should be seen, and that indeed at the time of rising from jhana. In this case, "at the very moment of application" – this should be understood as a locative of cause. "Un-obstructed" means not removed, not abandoned from one's own continuum by jhana. "Arisen from unskillfulness" means unskillfulness is called ignorance, arisen from that. For all evil dhammas are preceded by ignorance. "Instantly" means at the very moment of its occurrence. "Causes to disappear" – here, causing to disappear means destruction. But that, because the agent of jhana is intended here, (refers to) the defilement... Regarding "it is an abandoning," he says "it disperses." "It calms down" means it calms down specifically. And specific calming down is indeed proper calming down, so he says "it calms down thoroughly." Now, other concentrations also make opposing states disappear and calm them down at the moment of their arising. So why is this concentration alone described with such a distinction? Because from the preliminary stage onwards, there is the calming down of various thoughts. For it is said: "Mindfulness of breathing should be developed for the cutting off of thoughts." Moreover, this is a meditation subject for one with keen wisdom, for one whose knowledge is superior. And for one whose knowledge is superior, the abandoning of defilements is superior to that of others, just as for one who has attained to view, it is superior to those devoted to faith. Therefore, referring to this distinction, it is said: "it makes them disappear and calms them down completely." Or, when the sign appears, because the factors appear immediately, this concentration alone is called "it makes them disappear and calms them down completely," just as when a great unseasonal cloud arises, with the fall of its rain, the dust and mud on the earth are calmed down immediately. Therefore, it is said: "Just as, monks, a great unseasonal cloud has arisen," and so on. The jhāna development of a practitioner is mostly conducive to penetration, so he says "because it is conducive to penetration." For the Buddhas, however, it is entirely conducive to penetration. For it is by developing this very meditation subject that all Fully Self-Awakened Ones attain full self-awakening. This concentration, which is the foundation of the Noble Path, having gradually increased, becomes as if it has reached the state of the Noble Path, so he says "having gradually attained the growth of the Noble Path." This meaning is properly applicable in terms of the contemplations of dispassion, cessation, and relinquishment. "How" is a word indicating the manner of questioning. And the question here is due to the desire to explain, as it is not possible for others. And that is by touching upon all the specific modes that have ascended to the teaching above, thus showing this meaning, "How... (etc.)... desiring to elaborate." "as asked," he said. Here too, the word 'mindfulness of breathing concentration' should be brought in and connected to "How is it made much of?". There, "how" is a question desiring to elaborate on the making much of mindfulness of breathing concentration in various ways. The meaning "mindfulness of breathing concentration made much of" as an exposition of the Dhamma thus asked, is indicated by "the same method applies." Showing the meaning stated below in an elaborated way, summarized for easy comprehension, he said, "This is the brief meaning here." It means the gist. "That meaning" refers to the meaning briefly stated by way of the question, "How is it developed?" and so on. In phrases like "Here, the Tathāgata arises in the world," the word 'idha' (here) is used with reference to the world. In phrases like "while staying right here," it refers to a place. In phrases like "Here, monks, I would be one who has eaten, satisfied," it is merely a filler word. But in phrases like "Here, a monk learns the Dhamma," it refers to the Dispensation. Showing that "Here, monks, a monk" also refers to the Dispensation, he said, "Monks, in this Dispensation, a monk," and to make that meaning clear, he then said, "For this is..." and so on. There, "of one who brings forth all kinds of mindfulness of breathing concentration" - the taking of "all kinds" refers to the sixteen kinds. For these are only in this Dispensation. Outsiders, when they know, know only the first four kinds. Therefore, he said, "a refutation of such a state in another dispensation," meaning a refutation of the state of dependence for such a person as described. By this, it shows that "idha, bhikkhave" (here, monks) contains the word 'eva' (only) within it.