English
and he is not busy for the sake of seeing them. This is the simile of the cripple. 226. Now this is the simile of the doorkeeper: Just as a doorkeeper does not question the men inside and outside the city, "Who are you? Where have you come from? Where are you going? What do you have in your hand?" For those are not his concern. But he questions each one who reaches the gate. Just so for this bhikkhu, the in-breaths that have entered and the out-breaths that have departed are not his concern. Only those that reach the gate are his concern. This is the simile of the doorkeeper. 227. Now the simile of the saw should be understood thus from the beginning. For it has been said: "The sign of in-breaths and out-breaths is not an object for a single mind. And for one not knowing the three things, development is not attained. The sign of in-breaths and out-breaths is not an object for a single mind. And for one knowing the three things, development is attained." (Paṭisambhidāmagga 1.159) "How are these three things not objects for a single mind, and yet these three things are not unknown, and the mind does not become distracted, and exertion is evident, and the practice is accomplished, and one attains distinction? Just as a tree laid on level ground, a man might cut it with a saw. Mindfulness of the man is established by means of the saw's teeth touching the tree. He does not pay attention to the saw's teeth that have come or gone. Nor are the saw's teeth that have come or gone unknown to him. And exertion is evident. And the practice is accomplished. And he attains distinction. Just as a tree laid on level ground, so is the binding sign. Just as the saw's teeth, so are the in-breaths and out-breaths. Just as on the tree... When a man's mindfulness is established on the saw's teeth that touch (the wood), he does not pay attention to the saw's teeth as they come or go, nor are the saw's teeth that come or go unknown to him, the effort is discerned, the application is accomplished, and distinction is attained. Just so, a bhikkhu sits, having established mindfulness at the tip of the nose or at the sign of the mouth. He does not pay attention to the in-breaths or out-breaths as they come or go, nor are the in-breaths or out-breaths that come or go unknown to him, the effort is discerned, the application is accomplished, and distinction is attained. "What is this effort? For one who has aroused energy, both body and mind become workable. This is the effort. What is this application? For one who has aroused energy, defilements are abandoned, thoughts subside. This is the application. What is this distinction? For one who has aroused energy, fetters are abandoned, latent tendencies are eradicated. This is the distinction. Thus, these three qualities are not objects of a single mind, nor are these three qualities unknown, nor does the mind become distracted. The effort is discerned, the application is accomplished, and distinction is attained." "Whose mindfulness of breathing is fully developed, well-cultivated; Gradually practiced, as taught by the Buddha; He illuminates this world, like the moon freed from clouds." This is the simile of the saw. Here, however, it should be understood that the purpose is merely not paying attention to the coming and going. For some, as they attend to this meditation subject, the sign arises not long after, and the establishment, called absorption, adorned with the remaining jhāna factors, is accomplished. For others, however, from the time of attention by way of counting, gradually, with the cessation of gross in-breaths and out-breaths, when bodily fatigue subsides, both body and mind become light. The body becomes as if it has reached the state of floating in the air. Just as for one whose body is heavy, when sitting on a bed or a chair, the bed or chair sinks down and creaks. , the covering gathers wrinkles. But when one sits down with an unagitated body, the couch or chair does not sink, it does not creak, the covering does not gather wrinkles, the couch or chair is like one filled with cotton wool. Why? Because an unagitated body is light. Just so, from the time of mental attention by way of counting, gradually, with the cessation of gross in-breaths and out-breaths, and the calming of bodily fatigue, the body and mind become light, the body is as if it has attained the state of floating in the air. When his gross in-breaths and out-breaths cease, the mind proceeds with the subtle in-breath and out-breath as its object. When even that ceases, still more subtle and more subtle objects of the sign arise again and again. How? Just as a man might strike a bronze gong with a large iron rod, a loud sound would arise with a single blow, his mind would proceed with the gross sound as its object. When the gross sound ceases, then afterwards, the mind proceeds with the subtle sound as its object, and when even that ceases, still more subtle and more subtle objects of the sound-sign arise again and again; thus it should be understood. And it has been said: "Just as when a gong is struck" (Paṭi. Ma. 1.171), and so on, in detail. 229. For just as other meditation subjects become clearer and clearer, this one is not like that. But this one, as one develops it again and again, becomes subtle, and does not come to presence. However, when it does not come to presence in this way, that bhikkhu should not get up from his seat, dust off his piece of hide, and go. What should be done? He should not get up thinking, "I will ask the teacher," or "My meditation subject is now lost." For when one disturbs one's posture and goes, the meditation subject is always new, new. Therefore, it should be brought back from the place, just as one is seated. Here is the method for bringing it back: That bhikkhu, having known the non-presence of the meditation subject, should reflect thus: "Where are these in-breaths and out-breaths? Where are they?" There are none. Or, who has them, and who does not? Then, reflecting thus, these are not in the mother's womb, not for those submerged in water, likewise for those in a state of non-perception, for the dead, for those who have attained the fourth jhana, for those endowed with existence in the form and formless realms, for those who have attained cessation. Knowing this, one should admonish oneself thus: "Surely you, wise one, are not in the mother's womb, nor submerged in water, nor in a state of non-perception, nor dead, nor have you attained the fourth jhana, nor are you endowed with existence in the form and formless realms, nor have you attained cessation. You do indeed have in-breaths and out-breaths, but due to dullness of mind, you cannot grasp them." Then, one should fix the mind on its natural contact and direct attention. For these, for one with a long nose, they move, striking the nostrils. For one with a short nose, the upper lip. Therefore, one should establish the sign that they strike this particular place. It is precisely with reference to this meaning that the Blessed One said: "Monks, I do not say that the development of mindfulness of breathing is for one who is unmindful and not fully aware." 230. Although any meditation subject succeeds only for one who is mindful and fully aware, other subjects become evident when one attends to them. But this meditation subject of mindfulness of breathing is profound, a profound development, a sphere of attention only for great persons like Buddhas, Paccekabuddhas, and sons of the Buddha. It is not trivial, nor is it frequented by trivial beings. The more it is attended to, the more tranquil and subtle it becomes. Therefore, strong mindfulness and wisdom are desired here. Just as when sewing a fine cloth, a subtle needle is desired, and the eye of the needle is even more subtle, even so, when developing this meditation subject, which is like a fine cloth, mindfulness, which is like the needle, and wisdom, which is associated with it and is like the eye of the needle, are desired to be strong. And by one endowed with that mindfulness and wisdom, by the monk, those in-breaths and out-breaths should not be sought elsewhere than in the natural contact-place. Just as a farmer, having tilled the field, having released the oxen, having set them to graze, would rest, seated in the shade; then those oxen might enter the forest swiftly. The farmer who is skillful, desiring to catch them again and yoke them, does not follow their tracks and wander through the forest; but rather, taking the rope and the goad, goes directly to their watering-place, and sits or lies down. Then, seeing those oxen, having grazed for part of the day, descending to the watering-place, having bathed and drunk, and standing again on the bank, he binds them with the rope, and prodding them with the goad, brings them back and yokes them, and works again. Just so, by that monk, those in-breaths and out-breaths should not be sought elsewhere than in the natural contact-place. But, taking the rope of mindfulness and the goad of wisdom, placing the mind in the natural contact-place, attention should be aroused. For him, attending thus, before long they appear, like oxen at the watering-place. Then, by him, binding them with the rope of mindfulness, yoking them in that very place, and prodding them with the goad of wisdom, the meditation subject should be practiced again and again. 231. For him, practicing thus, before long the sign appears. But this sign is not the same for all. Indeed, some say it appears to some producing a pleasant sensation, like a cotton tuft, like a cotton seed, or like a current of wind. But this is the determination in the commentaries: for some it is like the form of a star, like a jewel bead, or like a pearl bead; for some, being rough to the touch, it is like a cotton boll, or like a needle of hard wood; for some it is like a long cotton thread, like a garland of flowers, or like a plume of smoke;