English
and on the method of grasping the object by establishing mindfulness in front of the face. "They do not bow down" means they do not bend down. "Mindfulness of the grasped exit" means having made mindfulness, which is completely grasped and called "exit" from the opposite of confusion, having established supreme mindfulness and wisdom, this is the meaning. "Mindful" means endowed with mindfulness. "By thirty-two modes" means by the thirty-two modes stated by dividing the sixteen terms like long and short, which appear in the four tetrads, into two according to in-breath and out-breath. "By a long in-breath" means by a long in-breath, the statement is made by eliding the case ending, or "long" means by the in-breath spoken by the Blessed One. "Non-distraction, one-pointedness of mind" means knowing the one-pointedness of mind, which has gained the name "non-distraction" because it is the opposite of distraction. "Contemplating relinquishment by way of the in-breath" means being one who contemplates relinquishment by way of the in-breath, or the reading is "by way of the in-breath contemplating relinquishment," the meaning is by way of the in-breath of one who contemplates relinquishment. First, outward breathing is in-breath, then inward re-breathing is out-breath, so it is said, "in-breath" means outward-moving air, and so on. But in the Suttanta commentaries, it is said in the reverse order, making inward breathing by way of drawing in the in-breath, and outward re-breathing the out-breath. "Therein" refers to the outward-moving and inward-entering breaths, and it is connected with "first the inner air goes out." "Of all those born in the womb," and so on, children... Some say, it should be taken as that it shows the in-breath is the air going out in the order of occurrence. But the Sutta method is to be taken as it agrees with this Pāli text: “When one follows the beginning, middle, and end of the in-breath with mindfulness, the body and mind become agitated and trembling with the mind distracted internally. When one follows the beginning, middle, and end of the out-breath with mindfulness, the body and mind become agitated and trembling with the mind distracted externally.” By way of duration, means by way of time duration. This word ‘duration’ denotes both time and space. There, as shown by “just as” and so on, space duration is shown by way of simile. Now, to illustrate the long and short of in-breaths and out-breaths by way of the compared, by means of that specific time duration, “thus” and so on is said. Pulverized, crushed into many parts. And here, it should be understood that the long and short of in-breaths and out-breaths in the bodies of elephants and so on, and in the bodies of dogs and so on, are stated by way of time duration specific to space duration, from the saying “slowly filling the long duration called the body” and so on. Of them, means of beings. They, means in-breaths and out-breaths. Short duration, means a short time. By nine modes, means for one who practices meditation, the three modes mentioned at first by way of mere duration, without gaining any distinction from one to the next, and these appear to some as only in-breath, to some as only out-breath, and to some as both; thus stated by way of three types of individuals. Similarly, three by way of desire, and similarly by way of joy; by these nine modes. By one mode, means by one mode among the long in-breaths and so on. Called duration, means in the body called long space duration, or even in time duration; similarly above, in “called short” and so on. Desire arises, means because of having gained delight from the meditation that brings distinction from one to the next, a special wholesome desire characterized by the wish to act arises there. By way of desire, means by way of such arisen desire. Joy arises. When the in-breaths and out-breaths become more subtle, due to the object becoming more tranquil, and the meditation subject being on the right path, joy accompanied by the developing mind, a young rapture of various kinds like minor, arises. The mind turns away: when the counterpart sign arises, the mind turns away from the ordinary in-breaths and out-breaths. Equanimity becomes established: when that counterpart sign, in the form of access and absorption concentration, has arisen, due to the absence of effort for the re-arising of jhāna, there is a state of looking on with indifference. And this equanimity should be understood as equanimity regarding formations. The knowledge of contemplation is the contemplation of the sign by way of tranquility, and the contemplation of the dependent mind-and-matter through the in-breaths and out-breaths by way of insight, that is knowledge. The body is establishment of mindfulness: the body, reckoned as in-breaths and out-breaths, having approached, stands here, where mindfulness is established, thus it is establishment of mindfulness, not mindfulness itself. But mindfulness, by its nature of standing firm and recollecting, is both establishment of mindfulness and mindfulness. In phrases like "Therefore it is said", this contemplation of the body itself, in the aforementioned body of in-breaths and out-breaths, and in the physical body dependent on it, not contemplating it as permanent, etc., or as a woman, man, being, or soul, etc., but contemplating only the impermanence, etc., of the body of in-breaths and out-breaths, the development and increase of the establishment of mindfulness, which is called contemplation of the body, "contemplation of the body in the body" is the development of the establishment of mindfulness. This is the brief meaning. "By way of brevity" means by way of a short time. "Such" means long and short. "Form" means forms like long, etc. "At the tip of the nose, O monk" means at the tip of the nose, or by the word "or", it means at the upper lip. Therefore, because, having previously intended "I will make known and manifest the entire body of in-breaths and out-breaths, by way of its beginning, middle, and end," and then with the mind accompanied by knowledge that later arose in that way, making that body of in-breaths and out-breaths thus known and manifest, he breathes in and breathes out. Therefore, being such, he trains: "I will breathe in, experiencing the whole body; I will breathe out, experiencing the whole body." not that he is so called merely by thinking, “I will do this in the future.” “Of one who is thus” means of one who makes known the beginning, middle, and end. “Restraint” means mindfulness or energy. “Nothing else” refers to the preliminary thought such as “I will make known the entire body.” “In the production of knowledge, etc.” The word “etc.” includes the tranquilizing of the bodily formation, the experiencing of rapture, etc. “Bodily formation” means in-breaths and out-breaths. Although it arises from the mind, it is called a bodily formation because its activity is connected with the physical body, and it is formed by it. “When the time is not grasped” means when the meditation object has not yet been undertaken; it means when the body and mind have not yet been grasped for the purpose of that undertaking. For it is said, “He sits down, having folded his legs crosswise, having set his body erect.” This refers to the grasping of the body. “Having established mindfulness in front of him.” This refers to the grasping of the mind. “Excessive” means strong, coarse, stated with a gender inversion. The bodily formation is intended. Or this is an adverb of manner: “It occurs having become excessive.” “Of all” means of both. “Subtle in the grasping of the great elements” is said with reference to the penetration of insight through the four elements. “By insight with a characteristic as object” refers to the comprehension of aggregates. Strong insight begins from the contemplation of revulsion; before that, it is weak insight. “In the manner stated before” means in the manner stated in the method of tranquility, beginning with “when the time is not grasped.” “By questioning and purification” means by inquiry and refutation. “How,” etc., is a passage from the Paṭisambhidā. There, the connection is “how does one train?” “Indeed, thus,” etc., is the questioner’s statement. “Indeed, thus” means “in this way.” The questioner’s intention is: “If the in-breath and out-breath are brought to complete non-existence.” “By the perception of wind” means that when the wind of in-breaths and out-breaths is absent, the arising and growth of the meditation mind with that as its object does not occur. “And not” (na ca na): here, “na” is merely a particle. Again, “Indeed, thus,” etc., is the answer to the question as stated. There, "thus, it is said, he trains" means if he trains in the way stated by me. "There is development" means even if gross bodily formations subside, subtle ones still exist, the intention is that there is still growth in meditation. He strikes on a bronze vessel. "Sign" means of the sign, the meaning is the manner of the occurrence of those sounds. "Subtle sounds" means he speaks of the echo. "Also the object of the sign of subtle sound" means subtle sound itself is the sign, and that is also the object. "Abhisamācārika sīla" here, "abhisamācāra" means excellent conduct, that itself is abhisamācārika sīla, this is a designation for the sīla included in the Khandhaka duties. "I observe sīla" is said with reference to the sīla included in both Vibhaṅgas. "Dwelling" means the impediment of the dwelling. In "family" and so on too, this is the same method. "Work" means new work. "Power" means ordinary psychic power, that is an impediment to insight. "It should be cut off" means as stated in the Visuddhimagga (Visuddhi. 1.41), by the method of cutting off each of those impediments, it should be cut off. "Application to practice" means diligent application to the development of practice. "In the thirty-eight objects" means