English
Always going under the sway of death, why should I wander heedlessly? What laughter is mine, what joy? Why am I enveloped in delusion? Scattered by intoxication and heedlessness, do I wander uncontrolled? Come now, I will strive, in the teaching of the Perfectly Enlightened One; Ardent, resolute, endowed with shame and dread of wrong. Having become devoted to practice, freed from evil states; I will extinguish completely, the fire of all suffering. Thus, a yogi reflecting on his own death, is said to cultivate, what is called mindfulness of death. And having cultivated this, attaining access concentration; He becomes full of disenchantment, a leader in heedfulness. Having abandoned wrong states, free from delight and craving; With all defilements exhausted, he attains the deathless state. Then the wise one, taking up, the meditation on the thirty-two parts; Should cultivate it afterwards, gradually and repeatedly. Hair of the head, hair of the body, nails, teeth, skin, flesh, sinews; Bones, bone-marrow, kidneys, heart, liver, and so on. Diaphragm, spleen, lungs, intestines, mesentery, stomach; Brain, feces, bile, phlegm, and further. Pus, blood, sweat, fat, tears, or grease; Saliva, snot, lymph, and urine too. Following the perversion of seeing a solid, beautiful form; Divided by the Great Seer, for the understanding of reality. In the body, thirty-two parts, like corpses piled up; Considered as worthy of essence, but despised and scorned by the wise. Unlovely and repulsive. Ah, disgusting, shunned by the pure; Censured by those with eyes, fondled by the blind and foolish. 1241. Covered with varied skin, held together by a mass of flesh; Soiled by secretions, putrid, foul-smelling. 1242. Though constantly washed, never abandoning its impurity and discharge; Though anointed with perfumes, it turns out to be foul-smelling. 1243. With the conceit of "I" and "mine," abandoning the collection of happiness; Tightly bound by the saṅghāṭa, they delude the great multitude. 1244. Where foolish ordinary people are deluded, overcome by lust and desire; They indulge in the terrible wrong, destined for the four lower realms. 1245. To make the mind dispassionate there, one proceeds in due order; For the purification of consciousness, the wise one in the parts. 1246. By word and by mind, according to what has been said; Reciting in forward and reverse order, and then beyond. 1247. From the aspect of color and shape, the wise one should distinguish; Then from the demarcation of space, each one in due order. 1248. Color, shape, and smell, Then from the location and space; One should develop the aspect of impurity In each one, in five ways. 1249. Thus making it ten-fold, when one develops it; The elements of peace become manifest, like the spokes of a chariot wheel. 1250. Abandoning the lesser qualities there, the wise one grasps the excellent qualities; Attaining absorption and the counter-sign in each object. 1251. If meditation proceeds, focusing on the aspect of impurity; The meditation object of repulsiveness would be of the first jhāna. 1252. When the counter-sign arises, focusing on blue and other colors; It becomes a blue and other kasiṇa, and would be of the five jhānas. 1253. If contemplation proceeds, focusing on the aspect of characteristics; The wise ones declare it to be the meditation object of insight. 1254. Thus developing it in three ways, the intelligent one again; Is said to develop what is called mindfulness of the body. 1255. This yogi, disgusted with himself, and detached from external things; Full of urgency, overcomes heedlessness. 1256. Freed from the bonds of sensual pleasure, the wise one escaped from evil; Having realized the ascetic life, the deathless he enjoys. 1257. The wise person, cultivating the meditation called mindfulness of breathing, praised by the Perfectly Enlightened One, the king of meditation subjects, 1258. easily attains absorption and access, calm and insight, supramundane and mundane. 1259. Subtle, refined, sharp, fully ripe, established in strength, the qualities conducive to enlightenment are especially purified. 1260. In this meditation subject, counting, following, touching, placing, observing, and turning away, 1261. purity, and then contemplation of them – thus, these eight divisions are declared in the matrix. 1262. Then, it is divided into sixteen ways based on mindfulness foundations; further, it is differentiated into thirty-two ways by the divisions of breathing. 1263. How should the mindful one cultivate this very practice, calm and insight, to attain greatness and abundance? 1264. Having taken up mindfulness of breathing, secluded, gone to a solitary place, seated comfortably, he should first count. 1265. It should not be stopped at five, nor go below five or above ten; it should be led gradually, counted without interruption. 1266. Without repeatedly distracting the mind inside or out, the mindful one should follow the mind at the point of contact. 1267. For the yogi who, having focused on the tip of the nose and upper lip, then attends to the continuous breath-contact, 1268. a sign arises there, either broad or long, or circular or expansive, or resembling a star and so forth. 1269. The mind becomes concentrated with access concentration; defilements are abandoned when the counterpart sign arises. 1270. Placing the mind on the sign, he then attains absorption; this is the method of cultivation in calm, through the five jhānas. 1271. Another, having begun to apply himself to mindfulness of breathing, then, following that, both internally and externally, 1272. the skilled one, having discerned the mundane phenomena as they truly are, this is pure insight, leading to the unsurpassed jhānas of absorption. 1273. The attainment of mindfulness of breathing , having made the upper foot. They say the method is sixteenfold, by way of developing it. 1274. Long in-breaths and out-breaths, or short, or both; Mindful, endowed with wisdom, one first comprehends. 1275. Making the beginning, middle, and end thus known; Concentrated, one trains perceiving the whole body. 1276. Then, those same formations, calming them higher and higher; It is said, "one trains calming the bodily formation." 1277. Thus, mindfulness of breathing, dependent on bodily formations; Is called "contemplation of the body," spoken of in four ways. 1278. With associated knowledge, and with joy as the object; Making happiness manifest in insight and tranquility. 1279. In mental formations, called feeling and perception; It is said, "one trains perceiving joy and so forth." 1280. Those same gross formations, developing them to settle; It is said, "one trains calming the mental formation." 1281. By the distinction of comprehending through its various aspects; Contemplation of feelings is thus declared in four ways. 1282. Applying, reviewing, and understanding what is revealed; One trains perceiving the mind, making it mental. 1283. Delighting in that very mind, with joyful concentration; It is said, "one trains delighting the mind." 1284. By absorption and access, then concentrating that very mind; The yogi is declared, "one trains concentrating the mind." 1285. Releasing from adversaries by suppression and eradication; Thus, it is also said, "one trains liberating the mind." 1286. For the differentiation of anapanasati, the meditation object as appropriate; Contemplation of the mind thus proceeds in four ways. 1287. Because of its constant connection with insight, especially; The wise one, seeing impermanence, trains as one contemplating impermanence. 1288. Then, contemplating dispassion, disgusted, one becomes dispassionate; Thus, contemplating cessation, one ceases the phenomena of existence. 1289. From plunging in, relinquishing, and letting go; Relinquishing observing, is said to train. 1290. Indeed by means of mindfulness of breathing, Insight into the states of existence; Is called contemplation of phenomena, Thus taught as fourfold. 1291. Thus in sixteen ways, Established in the three trainings; Also fulfills the fourfold, Development of mindfulness foundations. 1292. Having grasped mindfulness, And striving for insight; By means of thirty-two kinds of aspects, Is called one who acts mindfully. 1293. And thus by counting and so on, Having developed tranquility, then; Having again made the discerning observation, The designation of insight. 1294. Having reached the path of turning away, Standing in the fruit of purity; Attains mindful observation, Called reviewing. 1295. And thus mindfulness of breathing, Completely fulfilled; With its aspects and divisions, Is said to be developed. 1296. This unparalleled concentration of mindfulness of breathing, Is the supreme achievement of the Buddhas, Removing the dust of evil defilements, a door to happiness, Extinguishing the fire of suffering; Having developed vast mindfulness and clear comprehension, Which destroys distraction, They attain the supreme deathless state, Pervading the three enlightenments. 1297. The Buddha, Dhamma, and Sangha, revered by many, Pure virtue, good giving, The deities established in Dhamma, tranquility, Death, the body, and breathing; In these designated objects, Mindfulness is well-established, For the arising of the path to enlightenment, This guidance of the good Dhamma, Endowed with auspicious qualities, Should be diligently cultivated. Thus ends the Ninth Chapter, Called the Division of the Ten Recollections, In the Analysis of Mind-and-Matter. 10. The Tenth Chapter Division of the Remaining Meditation Subjects 1298. Having seen the danger of ill-will, And the safety in patience; Developing the immeasurables, How does one subdue aversion? 1299. Anger, which burns the mind, Disturbing tranquility; Making one ugly and repulsive, Destroying the complexion of the face. 1300.