English
And there is no occurrence of mindfulness of breathing, which is mindfulness with the breath as its object, due to the absence of breaths. Therefore, there is no development or production of the concentration associated with it, which is mindfulness of breathing. For never do phenomena with an object arise without an object. And "na ca naṃ tanti" here, "na" is merely a particle. The meaning is: "Wise and discerning people do not enter into such a described attainment, nor do they emerge from it." Thus, the questioner asks, intending that calming down means the complete absence of everything. Again, "Puna iti kirātiādi" is the answer to the question as stated. There, "kira" is a particle in the sense of "if." "Iti kira sikkhati" means: "if one trains in the way I have described." "Evaṃ santeti" means: "when there is such a calming down." "Pabhāvanā hotīti" means: "Even if the gross bodily formations are calmed down, the subtle ones still exist." The intention is that the development of mindfulness of breathing and the concentration of mindfulness of breathing is accomplished through the arising of the sign, by gradually attaining a state of extreme subtlety. "Yathākathaṃ viyāti" means: "How is that described matter to be seen? Is there any simile to illustrate that point?" Now, to show the simile, "seyyathāpī" and so on is stated. There, "seyyathāpī" is a particle in the sense of a simile. "Kaṃseti" means: "in a bronze vessel." "Nimittanti" means: "of the sign," that is, "of the manner in which those sounds occur." Indeed, this is a genitive case in the sense of possession. "Suggahitattāti" means: "because it is well grasped." "Sumanasikatattāti" means: "because it is well placed in the mind." "Sūpadhāritattāti" means: "because it is well observed, well noted." "Sukhumakā saddāti" refers to the echo, which are slight sounds. Indeed, this "ka" sound is a particle of smallness. "Sukhumasaddanimittārammaṇatāpīti" means: "the subtle sound itself is the sign, the sign of the subtle sound; and it is said to be the object of that." "Kāmaṃ" Then even subtle sounds ceased, but because the sign of sound was well-grasped, the mind continued to function, even with a sign of a more subtle sound as its object. Indeed, from the beginning, for one who attended to the sign of each ceased sound with an undistracted mind, gradually, in the end, the mind continued to function, even making a sign of an extremely subtle sound its object. The mind did not become distracted because of the presence of concentration on that sign as it appeared. "Thus being," and so on, is said by way of conclusion of the meaning already stated. There, having extracted the Sutta passage whose meaning was explained with questions and clarifications, "calming," and so on, is said to show the foundations of mindfulness of body contemplation in detail. There, the interpretation should be understood that "calming the bodily formation" refers to the in-breaths and out-breaths as the body. Or, alternatively, in "calming the bodily formation," the meaning should be seen as: in-breaths and out-breaths are the body. Because in the Mahāsatipaṭṭhāna Sutta (Dī. Ni. 2.372 onwards; Ma. Ni. 1.105 onwards), when speaking of body contemplation, only the first tetrad is mentioned, and also because in the Ānāpānassati Sutta it is said: "Monks, when a bhikkhu breathes in long, he understands: 'I breathe in long.' ... (etc.) ... He trains himself: 'I shall breathe in, calming the bodily formation.' He trains himself: 'I shall breathe out, calming the bodily formation.' Monks, at that time, the bhikkhu dwells contemplating the body in the body," (Ma. Ni. 2.149) therefore, it is said: "of the first tetrad mentioned by way of body contemplation." "By way of the meditation object for the beginner" is said with reference to the meditation object for tranquility. However, the meditation object for insight is indeed obtainable in the other tetrads as well. "Here" means in the first tetrad. "Together with the analytical knowledges" is merely an example. But for those who are meritorious and endowed with strong supporting conditions, the supernormal powers are also achieved. "Fourfold" means fourfold by way of the Pātimokkha restraint, and so on. "Non-committing" means not committing any of the seven groups of offenses. "Rising from what has been committed" means what has been committed... From an offense requiring remedy, recovery by performing the remedy according to the Dhamma. From an offense requiring confession, by confession. From an offense requiring recovery, by performing disciplinary acts like probation, there is recovery, it is said. Indeed, even from an offense requiring confession, there is recovery, so that too is included in recovery. And not being oppressed by defilements, this means: not being oppressed by evil states such as anger, resentment, denigration, hypocrisy, envy, avarice, deceit, craftiness, stubbornness, arrogance, conceit, excessive pride, intoxication, heedlessness, and so on. It is said to be their non-arising. This is related to what is called the minor morality. The eighty-two Khandhaka duties and the fourteen kinds of great duties. Here, the great duties are those mentioned in the Vattakkhandhaka: the duties for a newcomer, for a resident, for one departing, for expressing approval, for the refectory, for an alms-round monk, for a forest dweller, for a lodging, for a hot-bath house, for a latrine, for a preceptor, for a co-resident, for a teacher, for a pupil – these are the fourteen duties. But other than these, the eighty-two Khandhaka duties are to be observed only at certain times, such as when one has been subjected to an act of rebuke, and so on. They are not to be observed in all circumstances. Therefore, they are not counted among the great duties. There, starting with "I will lay down the duties for monks on probation," the sixty-six duties mentioned (in Cūḷavagga 76) such as "one should not give ordination... ...one should not walk on the ground while one is walking on a promenade." And further, those mentioned (in Cūḷavagga 82) starting with "Monks, a monk on probation should not dwell in a single covered dwelling with a senior monk on probation, or with one liable to be sent back to the beginning, or with one liable to penance, or with one undergoing penance, or with one liable to rehabilitation." Since these are not different from those to be observed by ordinary monks, they are not counted separately. But because they are to be observed by different individuals such as senior monks on probation, and so on, they are grouped together and counted as five, making seventy-one duties in total. In the duties for those under the act of suspension, it is said by way of laying down duties: "One should not salute an ordinary monk... ...not..." “One should accept service for the back of an elephant” (Cv. 51)—this is one instance of not accepting greetings, etc. And “a bhikkhu who is not naturally inclined should not be humiliated for a lapse in conduct,” etc. (Cv. 51)—these are ten. Thus, these are eighty-two. Among these, some are duties related to acts of censure, etc., and some are duties related to temporary probation, etc. Thus, by not counting what has already been counted, there are eighty-two. However, in other places in the commentaries, a small number, whether less or more, is not counted, and so it is said there are eighty duties related to the sections. Here, “ābhisamācārika-sīla” means “ābhisamācāra” is excellent conduct. “Ābhisamācārika” is conduct itself, or that which is laid down concerning conduct. That itself is “sīla,” hence “ābhisamācārika-sīla.” This is a designation for the sīla included in the duties related to the sections. In phrases like “I observe sīla, what about ābhisamācārika?” the term “sīla” should be understood as that which is included in both Vibhaṅgas, because what is included in the duties related to the sections is covered by the term “ābhisamācārika.” “Paripūreti” means complete, or “paripūrita.” “Tato” means after the purification of the aforementioned sīla. “Āvāso” means the impediment of residence. The same method applies to “kula,” etc. There (Vism. 1.41), “āvāso” means even a single room, or a single enclosure, or the entire monastery. This is not an impediment for everyone. It is an impediment only for one who is zealous in new construction, etc., or who has accumulated many possessions, or who for some reason is attached and has a mind bound to it, not for others. “Kula” means a family of relatives or a supporting family. For some, even a supporting family becomes an impediment when one lives intimately with them, in the manner of “happy with the happy,” etc. Such a person does not even go to a nearby monastery for a Dhamma talk without family members. For some, even parents are not impediments, like the young bhikkhu who was the nephew of the elder residing in Koraṇḍaka Monastery. “Lābho” means the four requisites. How do these become impediments? Merit For a monk who lives in a group, wherever he goes, people give him offerings with a large retinue. He, while expressing his appreciation and teaching the Dhamma, does not find an opportunity to practice the ascetic life. From dawn until the first watch, the association with people does not cease. Again, very early in the morning, monks who are fond of many alms-rounds come and say, "Venerable sir, such and such a supporter, layman, laywoman, minister, or minister's daughter wishes to see you." He says, "Take the bowl and robes, friend," and is ready to go, constantly busy. These offerings themselves become obstacles for him. Therefore, abandoning the group, he should wander alone where they do not know him. Thus, that obstacle ceases. "Group" means either a Suttanta group or an Abhidhamma group. For one who, while giving them instruction or answering their questions, does not find an opportunity for the ascetic life,