English
, are the basis for the supramundane, it is penetrative, or especially with reference to that for which it is penetrative. It is written, "one who has attained the growth of the noble path gradually by way of the fourfold division like 'one who contemplates impermanence,' eradicates; this is not for others." And the denial of such a state is said because the sixteen-fold object is not for the sectarians. However, for them, only the mundane jhana exists by way of the first four terms; there is no supramundane basis in it. "The supreme fruit" is said as "supreme in fruit." Suitable for the three seasons means, in summer in the forest, in winter at the foot of a tree, in spring in an empty house. The forest is suitable for one of phlegmatic temperament, the foot of a tree for one of bilious temperament, an empty house for one of windy temperament. One of deluded temperament. For him, the forest is suitable; in the great forest, the mind does not shrink. For one of hateful conduct, the root of a tree. For one of lustful conduct, an empty house. Standing and walking are for those prone to agitation. Lying down is for those prone to sluggishness. By sitting cross-legged, the posture is firm. By keeping the body upright, the flow of in-breaths and out-breaths is comfortable. By "mindfulness in front of him," he shows the method of grasping the object. "Kārī" means one who is accustomed to doing. In its analysis, instead of saying "he breathes in, he breathes out," it is said "mindfully doing." Therefore, when "he breathes in, he breathes out" is said, it means "only the first tetrad is taken, not the others." And "by means of a long in-breath," forming an alopa-samāsa. And "non-distraction due to singleness of purpose." And "knowing by way of non-sharing." And "by that knowledge." And "by the knowledge mentioned as 'knowing'." And "mindfully doing means doing with mindfulness and clear comprehension." And "the in-breaths of one contemplating relinquishment are indeed in-breaths contemplating relinquishment" is written. Even what comes in reverse order is suitable. It is rejected by that reason. It is said that a newborn chick makes a chirping sound by striking its palate when breathing out. By way of desire and joy, the six preceding ones are three, making nine. By one mode, either by way of in-breath or by way of out-breath, for one thus developing mindfulness of breathing, the development of the mindfulness meditation object of contemplation of the body in the body is accomplished. "Body" means in-breaths and out-breaths. "Presence" is mindfulness. "Long" means an in-breath or out-breath that has gone quickly. "Counted as a period" means like counted as time, meaning a portion of time, or in a long period. One indeed perceives only the in-breath, one the out-breath, one both. Therefore, it is also said "without making a distinction." "Desire" means thus from the in-breath and out-breath, satisfaction arises. By means of that, the desire to do arises. Then joy. Because in-breaths and out-breaths are difficult to discern, the mind turns away. For one who abandons counting and attends only to the point of contact, only equanimity is established. Four By "color" is meant the four shapes, as in "the leaf has three colors." "Of such a one" means one who cultivates mindfulness of breathing. "Restraint" means mindful restraint. Or, the abandonment of hindrances by the first jhāna, of initial and sustained application by the second, of rapture by the third, of pleasure and pain by the fourth, and of perception of form, perception of resistance, or perception of diversity by the attainment of the base of infinite space. The meaning here should be understood by the method stated in "Virtue is abstinence, virtue is volition, virtue is restraint, virtue is non-transgression." It is said, "The phenomena that proceed in such and such a way are called virtue by reason of their being observed and composed, which is the meaning of 'sīla'." Similarly, in "this is the training intended in this matter," it is volition-virtue, and in some cases, abstinence-virtue. Otherwise, there would be the implication of abstinence even in precepts concerning conventional offenses, and since one dwells restrained by the restraint of the Pātimokkha, there would be the implication of abstinence for that too. "In that object" means in the object of mindfulness of breathing. "By that mindfulness" means by the mindfulness that has arisen there. It is written, "By that attention means by advertence." By this, since it shows the arising of various advertences, it is shown that one trains even by various javana-moments, or by whatever attention. In "in the production of knowledge, etc.," the word "etc." should be understood to mean up to the very end. It is written, "Therein means in that object of mindfulness of breathing. Thus means in the way to be stated now." "Therein" means of those in-breaths and out-breaths. For this agrees well with "in the time not previously comprehended." "The first view is that of the Long Reciters. For they say, 'Having attained the first jhāna, and having sat in various seats, when striving for the second, at the time of the gross mental process by way of initial and sustained application in access concentration, the in-breaths and out-breaths that occur are gross.' The Middle Reciters say that for one who has attained jhāna, at the time of entering into absorption, and upon obtaining a single seat, due to the increasing subtlety of the mental process, the first..." O, speaking of subtlety in the second approach, thus it is written. But in insight, for one entered through four-element analysis, this is the method. And for another, it should be known. Referring to the perception: "This much is form, nothing else beyond this," it is said: "in the full comprehension of form." Here, in the comprehension of form and formless, insight becomes powerful from observing dissolution, which has impermanence and other marks as its object. "In the manner stated before" means, by the view of all, "at a time not yet comprehended," and so on. "Purification" means release. "Its" refers to the phrase: "calming the bodily formation." Bending forward is inclining. Bending sideways is bending. Bending well is bowing. Bending backward is prostrating. "Movement as if holding by the knees" should be understood as said to clarify inclining and so on. The connection is: "Whatever kind of inclining or trembling there is, calm that kind." "Thus it is said" means "if it is thus." "Being thus" means if it calms even subtle peacefulness. "Pabhāvana" means production. Because the in-breaths and out-breaths are calmed, the development of mindfulness of breathing concentration does not occur. Because that is absent, one does not attain absorption; due to the absence of absorption, one does not emerge. "Thus it is said" means "this is indeed the saying." Sound itself is the sign of sound. Establishing the phrases: "mindfully he breathes in, mindfully he breathes out," thirty-two phrases, four quatrains, should be understood. "Non-oppression" means the non-arising of those defilements. Although duties like those concerning the shrine courtyard also essentially fall under the morality of Pātimokkha restraint, by the saying: "if there should be an offense" (Mahāvagga 134). Nevertheless, because it is not intended here that: "Sāriputta, the Teacher does not lay down a training rule for disciples, nor does he recite the Pātimokkha, until certain defilement-causing things appear in the Saṅgha," it is called "ābhisamācārika" (rules of good conduct). It is said: "Whatever here is not a ground for offense, that is indeed unmixed." As stated. Because it is the proximate cause of the work of application and practice. Light in conduct, with eight requisites. Here, "meditation subject with five connections" means jhana, the sign, the exposition of its meaning, and the study. A dwelling place suitable for coming and going, etc. Minor impediments like washing soiled robes. He wavers, thinking, "Has it fallen in between?" "With internal distraction" means with distraction in one's own interior. Agitated, due to lack of concentration. The "base of the binding post" is the tip of the nose, or the mouth-sign. "Therein" means in the sign at the tip of the nose, etc. They say, "He sees both ends and the middle on one side of the swing-board." "Here, however" means like a saw. "From the region" means from the point of contact. It is said, "The sign should be established" means it should be established when the sign is present. "Heavy cultivation" because it is to be cultivated by the teachers. "Some say" means some meditators say. Even what is said by some, according to the saying "due to the diversity of perceptions," is authoritative, because it has not come into the commentaries since the Councils, so it is said. Even without such imaginings as "Is a star-like form appearing to me?", due to the diversity of elements, just as these elements arise, so it appears to one who simply cultivates. It is said, "It is not proper to say 'not a sign' because it would be a deliberate falsehood." "Meditation subject" here means just the counter-sign mentioned. In the counter-sign. "Various forms" means the variety mentioned as "four colors appear." Making clear, knowing, revealing. "In-breaths and out-breaths" means various forms in the sign arisen from them, or in the in-breaths and out-breaths. Indeed, by placing the mind on the sign, one makes clear its various forms, or one binds one's mind to the in-breaths and out-breaths, so it is said. From the color of star-like forms, etc. From the characteristic of hardness, etc. "Rejected in the commentaries" means rejected in the Sinhala commentaries, stating the reason as "being close to the life-continuum." Why? Because when there is absorption in the sixth or seventh [jhana], in the path-process...