English
For there are even single words that imply emphasis, like "vāyubhakkhoti" (eating only air). Therefore, he said, "Right here, monks, is a recluse," and so on. For whoever has the Dhamma that makes one a complete recluse, that one brings forth all kinds of mindfulness of breathing concentration. "Other doctrines" refers to the various doctrines and views of other sectarians. To show that the lodging is suitable for meditation, just like for one in the forest, etc., "for this one," etc., was said. An untamed ox, not having undergone taming, is a rogue ox. Just as milk does not flow completely from the teats, so is a rogue cow, obstructing milking. "Assa" means "of the cowherd." The enjoyment arising dependent on forms, sounds, etc., is the flavor of form-objects, etc. "Object practiced before" means before going forth, or an object familiarized in beginningless saṃsāra. In the manner of access, it sits near; in the manner of absorption, it lies down near: thus should it be understood. "Here" means in this Dispensation. "Should bind" means should bind. "By mindfulness" means by mindfulness rightly operating by way of discerning the meditation object. "On the object" means on the meditation object. "Firmly" means firmly, so that concentration of the access and absorption types is accomplished for one who is mindful, having made it strong in that way: this is the meaning. "Become the head" means because of possessing special qualities like continuity, etc., and because of being frequented by the Buddhas and other Noble Ones, it is like the head; it is supreme: this is the meaning. "The basis for special attainments and pleasant abiding in this very life" means it is the basis for the attainment of special qualities for all Buddhas, for some Paccekabuddhas, and for Buddha's disciples, and for the pleasant abiding in this very life for those who have attained special qualities through other meditation objects. The Blessed One is like a master of house-building because of pointing out suitable dwelling places for yogis. A monk is like a leopard because, having dwelt alone in the forest, by crushing the opposing side, he accomplishes the desired goal. "The supreme fruit" means he speaks of the fruit of recluseship. "A suitable ground for the swiftness of effort" means it is a ground that makes it suitable for the swiftness of the effort of development. "In those thus described" means in those described by way of the Abhidhamma method and by way of the Suttanta method. "Near a tree" means the nearby place of the tree, as it is said: "As far as the shade spreads all around at midday, and leaves fall in a windless place, that much is called the root of a tree." "The remaining seven kinds of lodging" means a mountain, a cave, a mountain-cave, a charnel ground, a forest grove, an open space, palā They wipe off, thus it is said. Suitable for the three seasons, suitable for the three humors, meaning suitable for the three seasons like summer, for the three humors like phlegm, and for the three temperaments like delusion. Thus, in summer, the forest is suitable because of its pleasant coolness. In winter, the root of a tree prevents the falling of snow. In the rainy season, an empty house is a dwelling that prevents rain. For one of phlegmatic humor, the forest is suitable, as phlegm is calmed by going far and collecting alms. For one of bilious humor, the root of a tree is suitable, as it provides contact with cool breezes. For one of windy humor, an empty house is suitable, as it prevents wind. For one of deluded temperament, the forest is suitable. In a great forest, the mind does not contract because of its open space. For one of hateful temperament, the root of a tree is suitable because of its inspiring nature. For one of lustful temperament, an empty house is suitable because it prevents the entry of unsuitable objects. "Not slack or restless" means not contracting or scattering. Lying down is conducive to laziness. Standing and walking are conducive to restlessness. Sitting is not so. Therefore, it is continuous. Showing the firmness of sitting by embracing the cross-legged posture, the ease of breathing in and out by keeping the upper body erect, and the method of grasping the object by placing mindfulness at the forefront. "Thighs bound in a posture" means sitting with the thighs bound below. The non-erect posture of the lower body is understood by the word "sitting" itself. Here, in "erect body," the word "body" refers to the upper body, thus it says: "keeping the upper body erect." That erect posture, to show it in terms of its nature and purpose, is stated as "eighteen" and so on. "Does not bend" means does not stoop. "Does not fall away" means does not deviate, does not transgress the path. Therefore, it progresses and flourishes with the development of special qualities from earlier to later. Here, the prefix "pari-" is synonymous with "abhi-", thus it says "facing the meditation object," preventing the mind from external, diverse objects. meaning by making it foremost. “Pari” means grasping, as in “pariṇāyikā” (leader). “Niyyāna” means going forth, meaning going out from the opposite side. Therefore, “pariggahitaniyyānaṃ” means having made mindfulness completely grasped, completely abandoned confusion, having established the highest mindfulness and wisdom. “Satova” means mindful, he breathes in, mindful, he breathes out. There is no breathing in or out devoid of mindfulness. In “sato passasati,” the word “eva” (only) should be brought in: “mindful, he only breathes out.” “Satokārī” means one who acts mindfully, or one whose habit is to act mindfully. By thirty-two aspects: the sixteen terms like long and short, which appear in the four tetrads, are divided into two according to in-breathing and out-breathing. Thus, by the thirty-two aspects, beginning with “I breathe in long” and ending with “I breathe out contemplating relinquishment.” If it is said in the analysis of “mindful, he breathes in; mindful, he breathes out,” then why is “satokārī” (mindful doer) used instead of just “assasati passasati” (he breathes in, he breathes out)? Because of the desire to make the teaching uniform. In the first tetrad, only two terms are in the present tense; the others are in the future tense. Therefore, to make the teaching uniform, “satokārī” is used everywhere. “Dīghaṃassāsavasena” means “dīgha-assāsavasena” (by way of long in-breathing), stated with the elision of the case ending. Or, “dīghaṃ” (long) means according to the in-breathing spoken by the Blessed One. “Cittassa ekaggataṃ avikkhepaṃ” means mindfulness is established, having reached the object, for one who understands the one-pointedness of mind, which is called “avikkhepa” (non-distraction) because it is the opposite of distraction. “Tāya satiyā tena ñāṇena” means by that mindfulness and by that knowledge as described. This is what is meant: Mindfulness is established there for one whose mind is undistracted, or for one who comprehends without confusion, regarding the long in-breath as the object. That comprehension is by way of making it an object, or by way of non-confusion, for one who comprehends that. Mindfulness dependent on that Endowed with clear comprehension, that meditator is called one who acts with mindfulness. "Observing relinquishment by means of in-breath" means having become one who observes relinquishment, by means of breathing in. Or the reading is "by means of the in-breaths observing relinquishment." The in-breaths of one observing relinquishment are in-breaths observing relinquishment; by means of these, is the meaning. The breath arising inside is the in-breath, the breath arising outside is the out-breath, thus it is said: "The in-breath is the outgoing air," and so on. But in the Suttanta commentary, even having arisen outside, the breath entering inside is the in-breath, even having arisen inside, the breath going outside is the out-breath, thus it is stated in reverse order. Or alternatively, the nasal air, having no opportunity to go out in the mother's womb, immediately upon exiting the mother's womb, first goes out. Thus, in the Vinaya commentary, in the order of origination, "the first breath is the in-breath" (meaning) the outgoing air, is stated. Therefore it is said, "for all those in the womb," and so on. But in the Suttanta commentary, in the course of practice, at the time of beginning meditation, first the nasal air is drawn in, and afterwards released out. Thus, in the order of practice, "the first breath is the in-breath" (meaning) the incoming air, is stated. And here, the Suttanta method accords with this Pāli passage (Paṭi. Ma. 1.157): "For one following with mindfulness the beginning, middle, and end of the in-breath, with the mind distracted internally, both the body and mind become agitated, trembling, and wavering. For one following with mindfulness the beginning, middle, and end of the out-breath, with the mind distracted externally, both the body and mind become agitated, trembling, and wavering." "Because in the beginning of meditation, the order of practice itself is desired, it is more excellent," so they say. "It strikes the palate and ceases" means it strikes the palate and ceases. By that, it is said, a newborn infant makes a sound. "Thus far," and so on, is the conclusion of the meaning stated above. Some say the intention is that "thus far" means the in-breath is the outgoing air according to the order of practice. By way of duration means by way of time duration. Indeed, this word 'addhāna' is indicative of time and space. There, having shown spatial duration by way of example, to explain the long and short nature of in-breaths and out-breaths by way of time duration, the phrase 'just as' and so on was said. There, 'spatial duration' is duration that is space. 'Pervading' means spreading out. Even pulverized into many particles, 'long duration' means a long region.