English
Therein, "idha, bhikkhave, bhikkhu" means "bhikkhus, a bhikkhu in this Dispensation." For this word "idha" here indicates the Dispensation as the support for the person who produces all kinds of mindfulness of breathing concentration, and it denies that other dispensations are like that. For it has been said: "Here, bhikkhus, is a recluse…pe… other doctrines are empty of recluses." Therefore, it is said, "a bhikkhu in this Dispensation." "Araññagato vā…pe… suññāgāragato vā" this indicates the adoption of a dwelling suitable for the development of mindfulness of breathing concentration. For the mind of this bhikkhu, which has long been dispersed among objects such as forms, does not wish to ascend to the object of mindfulness of breathing concentration; it runs off the path, like a cart pulled by a stubborn ox. Therefore, just as a cowherd, wishing to tame a stubborn calf that has grown by drinking all the milk from the stubborn cow, would remove it from the cow, and having dug a large post in a secluded spot, would tie it there with a rope; then that calf, unable to struggle here and there and run away, would sit down near that very post or lies down. Just so, this bhikkhu, desiring to tame his wicked mind, which has been nourished for a long time by drinking the flavors of forms and so on, should remove it from the objects of forms and so on, and lead it into a forest… …or an empty house, and there bind it to the pillar of in-breaths and out-breaths with the rope of mindfulness. Thus, though that mind struggles here and there, not finding its previously accustomed objects, and unable to break the rope of mindfulness and flee, it will settle down and lie down on that very object, through access and absorption. Therefore, the ancients said: “As a man here binds a calf to a post to tame it; So should one bind one’s own mind firmly to the object of mindfulness.” Thus, that dwelling place becomes suitable for his meditation. Therefore it was said: “This indicates the acquisition of a dwelling place suitable for the development of concentration through mindfulness of breathing.” Or, because this meditation subject, which is supreme among the types of meditation subjects, the foundation for the special attainments and the pleasant abiding in this very life of the All-Enlightened Buddhas, Paccekabuddhas, and Buddha’s disciples— mindfulness of breathing— is not easy to develop without abandoning a village crowded with the sounds of men, women, elephants, horses, and so on, because sounds are thorns to jhāna. But in a forest without villages, it is easy for a meditator to take up this meditation subject, to produce the fourth jhāna of mindfulness of breathing, and making that the basis, to contemplate the formations and attain the highest fruit, Arahantship. Therefore, showing a suitable dwelling place for him, the Blessed One said, “Gone to the forest, or…” and so on. Indeed, the Blessed One is like a master of site-planning. Just as a master of site-planning, having seen a city site and thoroughly examined it, advises, “Build a city here,” and when the city is completed successfully, receives great honor from the royal family; even so, having examined a suitable dwelling place for the meditator, he advises, “Here, the meditation subject should be practiced.” Then there, A yogi devoted to meditation, having gradually attained arahantship, receives great honor, [as it is affirmed] "Truly, that Blessed One is a Perfectly Self-Enlightened One." But this monk is called "like a leopard." Just as a great king of leopards, having hidden itself, relying on a thicket of grass or a thicket of trees or a thicket of mountains in the forest, catches wild buffalo, wild oxen, boars, and other animals, even so, this monk, devoted to meditation in forests and other places, should be understood to gradually attain the paths of stream-entry, once-returning, non-returning, and arahantship, and the noble fruits. Therefore the ancients said: Just as a leopard, having hidden, catches animals; Even so, this Buddha's son, a diligent meditator, a vipassanā practitioner; Having entered the forest, attains the supreme fruit. Therefore, the Blessed One, showing him a forest dwelling as a suitable place for exertion and swiftness, said "having gone to the forest," and so on. 218. Here, "having gone to the forest" means having gone to any such forest, as described by "having gone out beyond the city gate, all that is forest" (Vibh. 529) and "a forest dwelling is at least five hundred bows [away]" (Pārā. 654), which is conducive to the bliss of seclusion. "Having gone to the root of a tree" means having gone near a tree. "Having gone to an empty dwelling" means having gone to an empty, secluded place. And here, excluding the forest and the root of a tree, it is proper to say "has gone to an empty dwelling" even for one who has gone to the remaining seven kinds of dwellings. Thus, having pointed out a dwelling suitable for him, conducive to the three seasons, conducive to the elements' behavior, and appropriate for the development of mindfulness of breathing, and pointing out a calm posture that is neither sluggish nor restless, [the Buddha] said "he sits." Then, showing the firmness of his sitting, the ease of the in-breaths and out-breaths, and the method of grasping the object [of meditation], [the Buddha] said "having folded his legs crosswise," and so on. Here, "pallaṅka" means a posture with the thighs bound all around. "Having folded" means having bound. "Having set his body upright" means the upper part of the body. having kept it straight. Having made the tips of the eighteen spinal vertebrae meet. For thus, as one sits, the skin, flesh, and sinews do not bend. Then, the feelings that would arise moment by moment due to their bending, they do not arise. When they do not arise, the mind becomes one-pointed, the meditation object does not fall away, it reaches growth and prosperity. "Having established mindfulness at the forefront" means having placed mindfulness towards the meditation object. Or, "pari" means grasping. "Mukha" means going forth. "Sati" means establishment. Therefore, "mindfulness at the forefront" is to be understood in the way stated in the Paṭisambhidā (Paṭi. Ma. 1.164). Here is the summary: having made mindfulness that which grasps the going forth. 219. "He breathes in mindfully, he breathes out mindfully." This means that the bhikkhu, having sat thus and established mindfulness thus, not abandoning that mindfulness, breathes in mindfully, breathes out mindfully, he acts mindfully. Now, to show the ways in which he acts mindfully, it is said: "breathing in long," and so on. This is stated in the Paṭisambhidā, in the analysis of "He breathes in mindfully, he breathes out mindfully": "He acts mindfully in thirty-two ways. Mindfulness is established in one who understands the one-pointedness and non-distraction of the mind by means of breathing in long. By that mindfulness, by that knowledge, he acts mindfully. By means of breathing out long... ...by means of observing relinquishment while breathing in. By means of observing relinquishment while breathing out, mindfulness is established in one who understands the one-pointedness and non-distraction of the mind. By that mindfulness, by that knowledge, he acts mindfully." (Paṭi. Ma. 1.165) There, "breathing in long" means performing a long in-breath. "Assāsa" (in-breath) is the air going out. "Passāsa" (out-breath) is the air coming in, as stated in the Vinaya commentary. However, in the Suttanta commentaries, it is given in the reverse order. There, for all those born in the womb, at the time of coming out of the mother's womb, first the inner air It goes out. Then the outer air, Taking fine dust, Entering inside, Striking the palate, Cools. Thus, in-breaths and out-breaths Should be understood. As for their longness and shortness, That should be understood by way of duration. Just as water or sand, Spread out over a space, Is called 'long water, long sand,' Or 'short water, short sand,' So too, in-breaths and out-breaths, Like fine powder, In elephant bodies and snake bodies, Slowly fill their long path (their body-existence), And slowly go out. Therefore, they are called long. In dogs and rabbits, They quickly fill their short path, And quickly go out. Therefore, they are called short. Among humans, some, Like elephants and snakes, Breathe long by way of time. Some, like dogs and rabbits, Breathe short. Therefore, for them, Those going out and coming in For a long duration of time, Are known as 'long'. Those going out and coming in For a short duration of time, Are known as 'short'. Therein, this monk, Breathing in long and out long, In nine ways, Understands: 'I breathe in long, I breathe out long.' For one who thus understands, The development of mindfulness On contemplation of the body Is accomplished in one way. As it is said in the Paṭisambhidā (Paṭi. Ma. 1.166) – "How does one, Breathing in long, Understand: 'I breathe in long'? How does one, Breathing out long, Understand: 'I breathe out long'? One breathes in a long in-breath, Reckoned by duration. One breathes out a long out-breath, Reckoned by duration. One breathes in and out A long in-breath and out-breath, Reckoned by duration. Desire arises For one breathing in and out A long in-breath and out-breath, Reckoned by duration. By way of desire, One breathes in a long in-breath, More subtle than that, Reckoned by duration. By way of desire, One breathes out a long out-breath, More subtle than that, Reckoned by duration. By way of desire, One breathes in and out A long in-breath and out-breath, More subtle than that, Reckoned by duration." He breathes in, he breathes out. By means of desire, then, a more subtle long in-breath and out-breath, reckoned as prolonged, when he breathes in, when he breathes out, joy arises. By means of joy, then, a more subtle long in-breath,