English
"This is the method" means that since, in the phrase "contemplating fading away," the explanation of meaning such as "there are two cessations: cessation of decay and absolute cessation" is over-indicated according to the method stated, therefore, by inserting the word "cessation" in place of "fading away," its explanation of meaning should be understood by the method stated here, beginning with "decay is the destruction of formations." "Relinquishment" is the abandoning of what is to be given up, either by way of temporary suppression or by way of eradication; this is relinquishment by abandonment. Similarly, the casting off of oneself into the unconditioned, which is the relinquishment of all attachments, or the plunging into it by way of inclination towards it or by way of taking it as an object; this is relinquishment by plunging. "By way of temporary suppression" means here, the contemplation of impermanence, by way of temporary suppression, abandons the perception of permanence. Birth, and abandoning its non-arising in that way. Those defilements which arise from grasping "permanent," and volitional formations rooted in them, and result-aggregates rooted in both of these, which might arise in the future— all of them it abandons by making them not arise. Similarly, perceptions of suffering, etc. Therefore it is said: "Indeed, insight, by way of temporary suppression, together with aggregates and volitional formations, abandons defilements." "By seeing the fault in the conditioned" means by seeing the fault of impermanence, etc., in the conditioned, in the conditioned things of the three realms. In what is contrary to that, by way of permanence, etc. "By its inclination towards that" means by its being devoted to that. "It rushes into" means it enters, it is as if entering. "It abandons defilements together with aggregates and volitional formations" means: When defilements are abandoned by the path, by bringing about their non-result-producing nature, volitional formations, and aggregates rooted in them, are indeed abandoned by not arising. Thus it is said that the path abandons all of them. "Both" means insight knowledge and path knowledge. Indeed, path knowledge also, because it sees Nibbāna after the gotrabhu knowledge, is called "contemplation." And this fourth tetrad is spoken of only by way of pure insight, but the former three by way of calm and insight. Thus, by way of the four tetrads, the development of mindfulness of breathing, having sixteen objects, should be understood. Thus, and by way of sixteen objects, this mindfulness of breathing, when developed, becomes greatly fruitful and greatly beneficial, should be understood. But by the words, "Monks, this mindfulness of breathing concentration, thus developed," etc., its great benefit is shown by way of its peaceful nature, etc. And also by its ability to cut off thoughts, its great benefit should be seen. For this concentration, because it is a peaceful, sublime, satisfying, and pleasant abiding, having cut off the mind's wandering hither and thither by means of thoughts that hinder concentration, makes the mind face only the object of mindfulness of breathing. Therefore it is said: "Mindfulness of breathing should be developed for the cutting off of thoughts." And also by being the root cause for the perfection of knowledge and liberation. Its great benefit should be known. For this was said by the Blessed One: “Mindfulness of breathing, monks, when developed and cultivated, fulfills the four foundations of mindfulness. The four foundations of mindfulness, when developed and cultivated, fulfill the seven factors of awakening. The seven factors of awakening, when developed and cultivated, fulfill knowledge and liberation.” Furthermore, its great benefit should be known because of making the last in-breaths and out-breaths known. For this was said by the Blessed One: “When mindfulness of breathing, Rāhula, is thus developed, thus cultivated, even your last in-breaths and out-breaths cease, being known, not unknown.” Here, in terms of cessation, there are three kinds of last ones: the last of existence, the last of jhāna, and the last of decease. For in-breaths and out-breaths occur in the sense-existence, but do not occur in the form and formless existences; therefore, these are the last of existence. In the jhānas, they occur in the first three jhānas, but do not occur in the fourth; therefore, these are the last of jhāna. But those that arise with the sixteenth consciousness before the decease-consciousness, and cease together with the decease-consciousness— these are called the last of decease. These are intended here as the last ones. These, it is said, become manifest to a monk who is devoted to this meditation subject, because the object of in-breathing and out-breathing is well apprehended. Indeed, when one attends to the arising at the moment of arising of the sixteenth consciousness before the decease-consciousness, their arising also becomes manifest. When one attends to their presence, their presence also becomes manifest. When one attends to their cessation, their cessation also becomes manifest. For a monk who has attained arahantship by developing another meditation subject, the remainder of his life may be determined or undetermined. But for one who has attained arahantship by developing this sixteen-fold mindfulness of breathing, the remainder of his life is indeed determined. Knowing, “Now my life-formations will continue for this long, and no longer than this,” he, by his own nature, attends to the body, wearing robes, and so on. having done all duties, closes the eyes, like Thera Tissa, resident of Koṭapabbata Monastery, like Mahāthera Tissa, resident of Mahākarañjiya Monastery, like Thera Piṇḍapātika in Devaputta country, and like the two brother Theras, residents of Cittalapabbata Monastery. Herein is one illustrative story: It is said that one of the two brother Theras, having recited the Pātimokkha on a full moon Uposatha day, surrounded by the community of bhikkhus, went to his dwelling place and stood on the walking path. In the evening of the bright fortnight, seeing the sky like a stream of milk pouring down everywhere with moonlight, and the ground spread with sand like a silver sheet, he thought, "Indeed, this is a delightful time, and this place is agreeable to my disposition. How much longer must this burden of suffering be borne?" Having reflected on his life-formations, he said to the community of bhikkhus: "How have you seen bhikkhus attain final Nibbāna?" There some said, "We have seen them attain final Nibbāna while seated." Others said, "We have seen them seated in the air, having folded their legs in a cross-legged posture." The Thera said, "Now I will show you one attaining final Nibbāna while walking." Then, having drawn a line across the walking path, he said, "I will go from this end of the walking path to the other end and, returning, will attain final Nibbāna upon reaching this line." Having said this, he descended from the walking path, went to the far end, and as he returned, he attained final Nibbāna the very moment one foot stepped on the line. The commentary on the discourse of mindfulness of breathing concentration is concluded. Commentary on the first promulgation 167. Although the Noble Ones did not deprive themselves of life, nor did they deprive each other of life, nor did they approach a deer-hunter or a false ascetic and incite them (to kill), nevertheless, among those who died in the three ways mentioned, the existence of Noble Ones is also mentioned as "being mixed with Noble individuals." For the Noble Ones did not commit the destruction of life, nor did they incite it, nor did they approve of it. Or else, ordinary people Because there are noble ones who, at the wrong time, killed themselves, and at the moment of death, having developed insight, attained the noble path; and because in this very way, there are noble ones who deprived themselves of life; due to the mixture of noble persons, it was not said, "worthless men". It was said, "those bhikkhus". In "How indeed, bhikkhus, will those bhikkhus deprive themselves of life?", instead of saying "worthless men", "those bhikkhus" was said. Explanation of Subsequent Enactments 168. "Being attached in mind to women" means being infatuated by sensual desire, being full of longing. Thus it is said, "infatuated and longing". Praising the qualities of death is preceded by seeing the danger in life. Thus it is said, "having shown the danger in life". "What is this evil, wretched life to you?" This is showing the danger in life. "'Death is better for you than life,' and so on," should be understood as praising the qualities of death. Because greed and so on are exceedingly abundant, a reckless act done without examination is called 'kibbisa' (a fault/sin). Thus it is said, "'Kibbisa' is a reckless act, an excess of defilements like greed". Why is this said? This is indeed the saying of the group of six. The word 'mata' (dead) is a noun of state, like 'gata' (gone) and so on. Thus it is said, "your death". 'Katakāla' means 'made time of death'. Or 'kāla' (time) is a designation for death; therefore, 'katakāla' means 'made death'. Therefore it is said, "having made time, having died". 'Dibbā' (divine) means 'existing in the sky/heaven'. Thus it is said, "those arisen in the deva world". 'Samappita' means 'fit'. 'Samaṅgībhūta' means 'having become truly one'. Explanation of the Word Analysis 172. 'Ussukkavacana' means 'a word indicating a prior action'. This is indeed the grammatical usage of a word indicating a prior action, among words indicating prior and subsequent actions with the same agent.