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and which is therefore complete, fully perfected in the sixteen bases, that bhikkhu illuminates this world of his own aggregates and so on with the light of wisdom. Like what? Like the moon freed from clouds. A moon, freed from defilements like clouds, the moon, like the king of stars. Indeed, in the explanation of the phrase "the moon freed from clouds," since even mist and so on are mentioned, it should be understood that the word 'etcetera' is omitted here. "Here" refers to the simile of the saw. "Of him" refers to the meditator. Or "here" means in this place. "Of him" refers to the saw, which is the simile. Just as that man's non-attention to the saw's coming and going, so too, by the coming and going of in-breaths and out-breaths, mere non-attention is the purpose of bringing them to mind. "Not long after" is said with reference to one who has already performed the task. "The sign" is the counter-sign. "Adorned with the remaining jhāna factors" they say means "adorned with the remaining jhāna factors like initial application." But it should be said "like sustained application," because initial application is not, in the direct sense, absorption. For it is stated in the Pāli as "appanā byappanā" (absorption, pervasive absorption). Or because, due to its association with that, jhāna is called absorption in the commentaries. And among the jhāna factors, concentration is principal. Therefore, showing that it is absorption, he said: "The establishment, called absorption, adorned with the remaining jhāna factors, is accomplished." But in some texts, the passage "from the time of attention, by way of counting... gradually... becomes like a leaf" is omitted here. However, in some old manuscripts, that passage is written and remains. Of some person with an agitated body. It bends down by the hanging down of the bladder and so on. "It makes a sound" means it makes a noise. "It takes wrinkles" means: Here and there it becomes wrinkled. Why? Because an agitated body is heavy. The cessation of coarse in-breaths and out-breaths, being accomplished together with the calming of bodily fatigue, is said to be its means of accomplishment by way of exclusion. "By way of the cessation of coarse in-breaths and out-breaths" means the means of accomplishing that purpose by way of inclusion. "When bodily fatigue is calmed" means: by the lightness, softness, and wieldiness of mind-born material forms, the lightness and so on of the remaining continuous material forms, that is here intended as the lightness of the body. And this (lightness), because it does not exist without the lightness and so on of the mind. Therefore it is said: "Both body and mind are light." To show the method of investigating the bodily formation, which is to be investigated according to the method stated below, such as "he suppresses the gross in-breaths and out-breaths," this has been brought forth. "More and more subtle" means they become more and more manifest through the power of meditation. "From the place of contact" means from the place of natural contact, from the place previously determined by one's own contact. To explain the matter, which is to be investigated "where it is not" in terms of place, and "to whom it is not" in terms of person, by bringing them together, "within the mother's womb" and so on was said. There, the Elder Ācariya Dhammapāla said: "Just as the in-breaths and out-breaths do not occur for one submerged in water due to the absence of space, so it is within the mother's womb. Just as for the dead due to the absence of a consciousness that arouses, so it is for those who have become unconscious, those overcome by fainting, or those born among the non-percipient beings, and likewise for those who have attained the cessation of perception and feeling." However, in the Mahāgaṇṭhipada, the reason given is "due to the weakness of the mind's activity for those overcome by fainting." For those who have attained the fourth jhāna, their non-occurrence is by nature, and likewise for those endowed with the form and formless existences. Some, however, state the reason thus: "For one who has attained the fourth jhāna, due to the progressive attainment of subtlety; for those endowed with the form existence, due to the subtlety of forms and the life-continuum in the form existence, they do not exist." The meaning is that those in-breaths and out-breaths do exist by way of remainder, because there is no place for the non-occurrence of in-breaths and out-breaths apart from the seven places mentioned. "By way of natural contact" means by way of the place of natural contact. "A sign should be established" means a firmer recognition should be developed there for the pleasant activity of mindfulness. For mindfulness has firm recognition as its proximate cause. "This very" means this very method of establishing the bodily formation that is not present, like setting up a thorn-stake. "Meaning" means the cause. For meaning is the result. That by virtue of which it occurs is the meaning. "For one whose mindfulness is lost" means one whose mindfulness is destroyed. For the uncomprehending one, it means one devoid of clear comprehension. The meaning is: of one developing, who is devoid of mindfulness and wisdom capable of gradually investigating the breaths that do not appear, determining 'these are they,' and knowing them correctly. A meditation object other than this. "Heavy" means difficult. And that difficulty of his is due to the extreme difficulty of development, thus it is called "difficult development." From attaining ever higher peaceful and subtle states, having said, "strong, very clear, and brave mindfulness and wisdom are to be desired," and to show that the accomplishment of a subtle object must also be subtle, the "just as" etc. was said. Now, showing the method of searching for the breaths that do not appear, he said "and by those" etc. There, "anupada" means "step by step." "Having wandered" means "having taken the range." "In that very place" means "in the place designated as the binding sign." "Having yoked" means "having yoked with attention." Or, "having bound with the rope of mindfulness" states the same meaning as "having yoked in that very place." For in the simile, the places of binding and yoking are not found separately. "Sign" means either the learning sign or the counter-sign. Indeed, both are spoken of together here. Thus, the three similes of cotton-wool etc. apply to the learning sign, the rest to both. "Some" means "some teachers." "Like the form of a star" means like the radiant form of a star. The similes of a gem-ball etc. apply to the counter-sign. How then does this one meditation object appear in many ways? He said "and that" etc. "Suttanta" means a single discourse. Referring to its continuous flow and vast scope due to its well-practiced nature, he said, "like a great mountain river." There, a discourse that is auspicious in all respects due to its excellent phrasing, charming in all its parts, and blooming with all Pāli, he said, "is like a single forest grove." Therefore the Blessed One said, "as in a forest thicket with flowering tips" (Khu. Pā. 6.13; Su. Ni. 236) in various contexts, various repeated phrases... Here, he said, "Like a cool-shaded tree...", that this Suttanta, skillful in leading, with various meditation subjects as its entrance, should be carefully attained by those who desire it. By the diversity of perceptions, it means: due to the various kinds of perceptions that arose before the manifestation of the sign. They perceive: merely the perception by the perception of development, generated by the perception of development. For there is no arising of what is non-existent from anywhere. Therefore, he said, "It manifests diversely," meaning it is merely the manner of manifestation. These three things: these three things are in-breath, out-breath, and sign. "Is not" means: in terms of the meditation subject, it is not to be attended to, it is not found. "Does not reach access" means: it does not even reach access, let alone absorption. But for whom: the existing side should be understood according to the method stated. Now, to support the meaning just stated, the verse beginning "sign" that occurred in the simile of the saw is brought back. "In the sign" means: in the counter-sign as described. "Thus it is" means: for one devoted to development, thus it is; therefore, it should be said, "Attend to it thus again and again." He might fall into slackness, thinking: "The sign is difficult to produce, but I have obtained it; now, I will produce distinction whenever I want." He might fall into despair, thinking: "For one devoted to development for such a long time, even the sign has not arisen; I think I am incapable of distinction." When it is said, "The sign for one who has entered this path to be freed from old age and death," how could there be slackness? He would rather make even greater effort. Thus, the Middle Reciters said, "This sign... should be said." "Thus" means: by placing the mind of development solely on the counter-sign in the manner stated. "From this point onwards" means: starting from the arising of this counter-sign. What was said before: "He attends to it by following, by touching, and by placing" (Parajika Commentary 2, Discourse on Anapanasati Samadhi), there, following and touching... by developing it only by way of establishing it. Thus it is said: "Development takes place by way of establishing." Showing that this meaning was stated by the ancients, he recites the verse "nimitte" (in the sign). Therein, "nimitte" means in the counter-sign. "Thapayam cittaṃ" means establishing the mind of development, meaning, attending by way of establishing. "Nānākāraṃ" means the various forms stated as "the four colors," and so on. This is a singular noun by way of the commonality of forms. "Vibhāvayanti" means making clear, causing to disappear.