Introductory Note
Summary
1. When anyone develops concentration by mindfulness of breathing with sixteen grounds, over two hundred kinds of knowledge arise in him:
- eight kinds of knowledge of obstacles and eight kinds of knowledge of aids,
- eighteen kinds of knowledge of imperfections,
- thirteen kinds of knowledge of cleansing,
- thirty-two kinds of knowledge in mindful workers,
- twenty-four kinds of knowledge through concentration,
- seventy-two kinds of knowledge through insight,
- eight kinds of knowledge of dispassion,
- eight kinds of knowledge of what is in conformity with dispassion,
- eight kinds of knowledge as tranquillization of dispassion,
- twenty-one kinds of knowledge of pleasure of deliverance.
Section I
2. What are the eight kinds of knowledge of obstacles and eight kinds knowledge of aids?
3. Zeal for sensual-desires is an obstacle to concentration, renunciation is an aid to concentration.
Ill-will is an obstacle …, non-ill-will is an aid …
Stiffness-and-torpor is an obstacle …, perception of light is an aid …
Agitation is an obstacle …, non-distraction is an aid …
Uncertainty is an obstacle …, definition-of-ideas is an aid …
Ignorance is an obstacle …, knowledge is an aid …
Boredom is an obstacle …, gladness is an aid …
Also all unprofitable ideas are an obstacle to concentration, and all profitable ideas are an aid to concentration.
These are the eight kinds of knowledge of obstacles and eight kinds of knowledge of aids.
4. When cognizance is oriented, well oriented, in these sixteen aspects, it establishes the unities and is purified from hindrances.
What are these unities?
Renunciation is unity, non-ill-will is unity, perception of light is unity, non-distraction is unity, definition-of-ideas is unity, knowledge is unity, gladness is unity, also all profitable ideas are unity.
5. What are these hindrances?
Zeal for sensual-desires is a hindrance, ill-will is a hindrance, stiffness-and-torpor is a hindrance, agitation is a hindrance, uncertainty is a hindrance, ignorance is a hindrance, boredom is a hindrance, also all unprofitable ideas are a hindrance.
Hindrance: in what sense hindrance?
They are hindrances in the sense of blocking the outlets.
What are the outlets?
Renunciation is an outlet for noble ones, and noble ones are let out by renunciation: zeal for sensual-desires blocks that outlet, and because one is hindered by zeal for sensual-desires one does not understand the noble ones' outlet consisting in renunciation.
Non-ill-will … ill-will …
Perception-of-light … stiffness-and-torpor …
Non-distraction … agitation …
Definition-of-ideas … uncertainty …
Knowledge … ignorance …
Gladness … boredom …
Also all profitable ideas are an outlet for noble ones, and noble ones are let out by all profitable ideas: all unprofitable ideas block that outlet, and because one is hindered by all unprofitable ideas one does not understand the noble ones' outlet consisting in all profitable ideas.
Section II
6. When one whose cognizance is purified from these hindrances develops concentration by mindfulness of breathing with sixteen grounds, the following eighteen imperfections arise in him in momentary combinations.
What eighteen imperfections arise?
(1) When he goes in with mindfulness after the beginning, middle and end of an in-breath, his cognizance becomes distracted internally, and that is an obstruction to concentration.
(2) When he goes out with mindfulness after the beginning, middle and end of an out-breath, his cognizance becomes distracted externally, and that is an obstruction to concentration.
(3) Such behaviour of craving as hope for, and attachment to, in-breath is an obstruction to concentration.
(4) Such behaviour of craving as hope for, and attachment to, out-breath is an obstruction to concentration.
(5) Any longing for out-breath in him, when he is fatigued by [too long or too short] in-breath, is an obstruction to concentration.
(6) Any longing for in-breath in him, when he is fatigued by out-breath, is an obstruction to concentration.
7. Mindfulness running after in-breath And running after out-breath, too, Expecting distraction inwardly, Loving distraction outwardly, The longing for out-breath in one Who is by in-breath much fatigued, The longing for in-breath in one Who is by out-breath much fatigued; These six defects in concentration Based upon mindfulness of breathing Are such as will prevent release Of cognizance that they distract; And those who know not liberation Perforce must trust in others' words.
8. (7) If, when he adverts to the sign, his cognizance is shakable by in-breath, this is an obstacle to concentration.
(8) If, when he adverts to in-breath, his cognizance is shakable by the sign, this is an obstacle to concentration.
(9) If, when he adverts to the sign, his cognizance is shakable by out-breath, this is an obstacle to concentration.
(10) If, when he adverts to out-breath, his cognizance is shakable by the sign, this is an obstruction to concentration.
(11) If, when he adverts to in-breath, his cognizance is shakable by out-breath, this is an obstruction to concentration.
(12) If, when he adverts to out-breath, his cognizance is shakable by in-breath, this is an obstruction to concentration.
9. Adverting to the sign the while the mind Is still distracted by in-breath; Adverting to in-breath while cognizance Can still be shaken by the sign; Adverting to the sign the while the mind Is still distracted by out-breath; Adverting to out-breath while cognizance Can still be shaken by the sign; Adverting to in-breath the while the mind Is still distracted by out-breath; Adverting to out-breath while cognizance Can still be shaken by in-breath: These six defects in concentration Based upon mindfulness of breathing Are such as will prevent release Of cognizance that they can shake; And those who know not liberation Perforce must trust in others' words.
10. (13) Cognizance that runs after the past [breaths] is attacked by distraction and is an obstruction to concentration.
(14) Cognizance shaken by looking forward to the future [breaths] is an obstruction to concentration.
(15) Slack cognizance is attacked by indolence and is an obstruction to concentration.
(16) Over-exerted cognizance is attacked by agitation and is an obstruction to concentration.
(17) Enticed cognizance is attacked by greed and is an obstruction to concentration.
(18) Repelled cognizance is attacked by ill-will and is an obstruction to concentration.
11. The cognizance that hunts the past, That loves the future, that is slack, Over-exerted, or enticed, Or repelled, is unconcentrated. These six defects in concentration Based upon mindfulness of breathing Are such that when they stain his thought He knows not Higher Cognizance.
12. (1) When he goes in with mindfulness after the beginning, middle and end of the in-breath, his cognizance being distracted internally, both his body and his cognizance are disquieted, perturbed and excited. (2) When he goes out with mindfulness after the beginning, middle and end of the out-breath, his cognizance being distracted externally, both his body and his cognizance are disquieted, perturbed and excited. (3) With such behaviour of craving as hope for, and attachment to, in-breath both his body and his cognizance are disquieted, perturbed and excited. (4) With such behaviour of craving as hope for, and attachment to, out-breath both his body … (5) Owing to longing for out-breath in him when he is fatigued by [too long or too short] in-breath both his body … (6) Owing to longing for in-breath in him when he is fatigued by out-breath both his body … (7) If, when he adverts to the sign, his cognizance is still shakable by in-breaths both his body … (8) If, when he adverts to in-breath, his cognizance is still shakable by the sign both his body … (9) If, when he adverts to the sign, his cognizance is still shakable by out-breath both his body … (10) If, when he adverts to out-breath, his cognizance is still shakable by the sign both his body … (11) If, when he adverts to in-breath, his cognizance is still shakable by out-breath, both his body … (12) If, when he adverts to out-breath, his cognizance is still shakable by in-breath, both his body … (13) With cognizance running after the past and attacked by distraction both his body … (14) With cognizance shaken by looking forward to the future [breaths] both his body … (15) With cognizance slack and attacked by indolence both his body … (16) With cognizance over-exerted and attacked by agitation both his body … (17) With cognizance enticed and attacked by greed both his body … (18) With cognizance repelled and attacked by ill-will both his body and his cognizance are disquieted, perturbed and excited.
13. One whose mindfulness of breathing Is undeveloped, unperfected, Finds perturbation of his body Likewise of his cognizance, He is then excited in his body And likewise in his cognizance. One whose mindfulness of breathing Has been developed and perfected Quits perturbation of his body And likewise of his cognizance He is unexcited in his body And likewise in his cognizance.
14. When one whose cognizance is purified from those hindrances [mentioned in Section I.] develops concentration by mindfulness of breathing with sixteen grounds these eighteen imperfections arise in him in momentary combinations.
Section III
15. What are the thirteen kinds of knowledge of cleansing?
(1) Cognizance that runs after the past [breaths] is attacked by distraction: by avoiding that he concentrates it in one place, thus cognizance does not become distracted.
(2) Cognizance that looks forward to the future [breaths] is shakable: by avoiding that he composes it there, thus also cognizance does not become distracted.
(3) Slack cognizance is attacked by indolence: by exerting it he abandons indolence, thus also cognizance does not become distracted.
(4) Over-exerted cognizance is attacked by agitation: by curbing it he abandons agitation, thus also cognizance does not become distracted.
(5) Enticed cognizance is attacked by greed: by being fully aware of that he abandons greed, thus also cognizance does not become distracted.
(6) Repelled cognizance is attacked by ill-will: by being fully aware of that he abandons ill-will, thus also cognizance does not become distracted.
In these six aspects cognizance becomes purified and bright and arrives at the unities.
16. What are these unities? They are:
(7) the unity consisting in establishing the will-to-relinquish a gift [in the act of giving],
(8) the unity consisting in establishing the sign of serenity [in concentration],
(9) the unity consisting in establishing the characteristic of fall [in insight],
(10) the unity consisting in establishing cessation [in the path].
17. The unity consisting in establishing the will-to-relinquish a gift belongs to those resolute on giving up. The unity consisting in establishing the sign of serenity belongs to those devoted to the Higher Cognizance. The unity consisting in establishing the characteristic of fall belongs to those practising insight. The unity consisting in establishing cessation belongs to Noble Persons.
18. In these four instances cognizance arrived at unity
(11) enters into purification of the way,
(12) is intensified in equanimity,
(13) is satisfied by knowledge.
19. What is the beginning, the middle, and the end, of the first jhana?
Of the first jhana purification of the way is the beginning, intensification of equanimity is the middle, and encouragement is the end.
20. Of the first jhana purification of the way is the beginning: how many characteristics has the beginning?
The beginning has three characteristics:
(i) cognizance is purified of obstructions to that [jhana];
(ii) because it is purified, cognizance makes way for the central [state of equilibrium, which is the] sign of serenity;
(iii) because it has made way, cognizance enters into that state.
And in that cognizance is purified of obstructions, and because it is purified, cognizance makes way for the central [state of equilibrium, which is the] sign of serenity, and because it has made way, cognizance enters into that state, purification of the way is the beginning of the first jhana. These are the three characteristics of the beginning. Hence it is said that the first jhana is good in the beginning, which possesses [three] characteristics.
21. Of the first jhana intensification of equanimity is the middle: how many characteristics has the middle?
The middle has three characteristics:
(iv) he looks on with equanimity at cognizance that is purified;
(v) he looks on with equanimity at it as having made way for serenity;
(vi) he looks on with equanimity at the establishment of unity.
And in that he [now] looks on with equanimity at cognizance that is purified and looks on with equanimity at it as having made way for serenity and looks on with equanimity at the establishment of unity, that intensification of equanimity is the middle of the first jhana. These are the three characteristics of the middle. Hence it is said that the first jhana is good in the middle, which possesses [three] characteristics.
22. Of the first jhana encouragement is the end: how many characteristics has the end?
The end has four characteristics:
(vii) encouragement in the sense that there was non-excess of the ideas arisen therein;
(viii) encouragement in the sense that the faculties had a single function (taste);
(ix) encouragement in the sense that the appropriate energy was effective;
(x) encouragement in the sense of repetition;
are the encouragement in the end of the first jhana. These are the four characteristics of the end. Hence it is said that the first jhana is good in the end, which possesses [four] characteristics.
23. Cognizance that has reached the triple cycle [of beginning, middle and end] thus and is good in the three ways and possesses the ten characteristics, also possesses [the five jhana factors of] applied-thought and sustained-thought and happiness and pleasure and steadiness as well as [the five faculties and powers of] faith and energy and mindfulness and concentration and understanding.
24. What is the beginning, the middle, and the end, of the second jhana? Of the second jhana purification of the way is the beginning, intensification of equanimity is the middle, and encouragement is the end.
25.–28. Of the second jhana purification of the way is the beginning: how many characteristics has the beginning?
The beginning has three … [repeat §§ 20 to 23, substituting second jhana for first jhana]
29.–33. What is the beginning, the middle, and the end, of the third jhana? … [repeat §§ 19 to 23]
34.–38. What is the beginning, the middle, and the end, of the fourth jhana? …
39.–58. … [repeat the same five §§ for each of the four immaterial attainments] …
59.–148. … [repeat the same five §§ for each of the 18 Principal Insights] …
149.–168. … [repeat the same five §§ for each of the four paths] …
Simile of the Saw
169. Sign, in-breath, out-breath, are not object Of a single cognizance; One knowing not these three ideas Does not obtain development. Sign, in-breath, out-breath, are not object Of a single cognizance; One knowing well these three ideas Can then obtain development.
170. How is it that these three ideas are not the supporting object of a single cognizance, that they are nevertheless not unrecognized, that cognizance does not become distracted, that he manifests endeavour, carries out a task and achieves a distinctive effect?
Suppose there were a tree trunk placed on a level piece of ground, and a man cut it with a saw. The man's mindfulness is established by the saw's teeth where they touch the tree trunk, without his giving attention to the saw's teeth as they approach and recede, though they are not unrecognized by him as they do so; and he manifests endeavour, carries out a task and achieves a distinctive effect.
As the tree trunk placed on the level piece of ground, so the sign for the anchoring of mindfulness. As the saw's teeth, so the in-breaths and out-breaths. As the man's mindfulness, established by the saw's teeth where they touch the tree trunk, without his giving attention to the saw's teeth as they approach and recede, though they are not unrecognized by him as they do so, and so he manifests endeavour, carries out a task and achieves a distinctive effect, so too the bhikkhu sits, having established mindfulness at the nose tip or on the upper lip, without giving attention to the in-breaths and out-breaths as they approach and recede, though they are not unrecognized by him as they do so, and he manifests endeavour, carries out a task and achieves a distinctive effect.
What is the endeavour? The body and the cognizance of one who is energetic become wieldy: this is the endeavour.
What is the task? Imperfections come to be abandoned in one who is energetic, and his applied-thoughts are stilled: this is the task.
What is the effect? Fetters come to be abandoned in one who is energetic, and his underlying tendencies come to be done away with: this is the distinctive effect.
So these three things are not the supporting object of a single cognizance and they are nevertheless not unrecognized, and cognizance does not become distracted, and he manifests endeavour, carries out a task, and achieves a distinctive effect.
171. Whose mindfulness of breathing in And out is perfect, well developed, And gradually brought to growth According as the Buddha taught, 'Tis he illuminates the world Just like the full moon free from cloud.
172. Breathing in (āna) is in-breath (assāsa); breathing out (apāna) is out-breath (passāsa). Establishment (foundation) by means of in-breath is mindfulness; establishment (foundation) by means of out-breath is mindfulness. When he breathes in it is established (founded) in him; when he breathes out it is established (founded) in him.
173. Perfect: perfect in the sense of embracing [jhana, insight and path]; perfect in the sense of [the mutual] equipment [of all ideas connected therewith]; perfect in the sense of perfection.
174. Well developed: There are four kinds of development:
(i) development in the sense of non-excess of ideas arisen therein (I § 135),
(ii) development in the sense of single function (taste) of the faculties (I § 134),
(iii) development in the sense of effectiveness of appropriate energy,
(iv) development in the sense of repetition.
These four kinds of development in him are made the vehicle, made the ground, consolidated, reinforced and brought to very sameness.
“Made the vehicle”: he has mastery, power and assurance wherever he wishes, those ideas [of serenity and insight] are ready to his adverting, ready to his wish, ready to his attention, ready to his arising of cognizance. Hence “made the vehicle” was said.
“Made the ground”: his mindfulness is well-established (founded) on whatever basis his cognizance is well steadied on. His cognizance is well steadied on whatever ground his mindfulness is well established (founded) on. Hence “made the ground” was said.
“Consolidated”: his mindfulness has parallel turn-over with whatever he guides his cognizance by. He guides his cognizance by whatever his mindfulness has parallel turn-over with. Hence “consolidated” was said.
“Reinforced”: reinforced in the sense of embracing, reinforced in the sense of equipment, reinforced in the sense of perfection. When he embraces with mindfulness, he conquers evil, unprofitable ideas. Hence “reinforced” was said.
“Brought to very sameness” (susamāraddhā); there are four kinds of bringing to very sameness: bringing to very sameness in the sense of non-excess of ideas arisen therein, bringing to very sameness in the sense of single function (taste) of the faculties, bringing to very sameness in the sense of effectiveness of appropriate energy, bringing to very sameness owing to verisimilar abolition (susamugghātattā) of defilements opposed thereto.
“Very sameness” (susamaṃ): there is sameness (samaṃ) and very sameness (susamaṃ). What is sameness? Ideas there arisen that are blameless and partake of enlightenment: this is sameness. What is very sameness? The supporting object for such ideas, namely, cessation, nibbana: this is very sameness. This sameness and this very sameness are known, seen, recognized, realized, sounded with understanding; tireless energy is brought to bear (āraddha), established (founded) mindfulness is unremitting, the tranquillized body brings no trouble (asāraddho), concentrated cognizance is unified. Hence “brought to very sameness” (susamāraddhā) was said.
175. Gradually brought to growth: previously prepared for growth and subsequently brought to growth by long in-breath, previously prepared for growth and subsequently brought to growth by long out-breath, … [and so on with the rest of the 32 modes, see § 183 below, up to] … previously prepared for growth and subsequently brought to growth by out-breath contemplating relinquishment. Also all the varieties of mindfulness of breathing with its sixteen grounds are prepared for growth and brought to growth interdependently. Hence “gradually brought to growth” was said.
176. According as: there are ten meanings of “according as”, namely, meaning of “according as” as meaning of self-control, meaning of “according as” as meaning of serenity in oneself, … as meaning of extinguishment in oneself, … as meaning of direct knowledge, … as meaning of full understanding, … as meaning of abandoning, … as meaning of developing, … as meaning of realizing, … as meaning of convergence upon actuality, meaning of “according as” as meaning of establishment in cessation.
177. Buddha (Enlightened One): he who is the Blessed One, who is what he is of himself, without teacher in ideas not heard before, who discovered (abhisambujjhati) the actualities by himself, reached omniscient knowledge therein and the powers and mastery.
Buddha: in what sense buddha? He is the discoverer (bujjhitar) of the actualities, thus he is enlightened (buddha). He is the awakener (bodhetar) of the generation, thus he is enlightened. He is enlightened by omniscience, enlightened by seeing all, enlightened without dependence on others' instruction, enlightened because of majesty, he is enlightened through the quality of having exhausted cankers, enlightened through the quality of being free from the essentials of being. He is quite without greed, thus he is enlightened; he is quite without hate, thus he is enlightened; he is quite without delusion, thus he is enlightened; he is quite without defilement, thus he is enlightened; he has travelled the path that goes on only one way, thus he is enlightened; he alone discovered the peerless full enlightenment, thus he is enlightened. He is enlightened because he has destroyed unenlightenment and obtained enlightenment.
Buddha: this is not a name made by a mother, made by a father, made by a brother, made by a sister, made by friends and companions, made by relatives and kin, made by ascetics and brahmans, made by deities: this is a name (derived) from the final liberation of the Enlightened Ones, the Blessed Ones, together with the obtainment of omniscient knowledge at the root of the Enlightenment Tree, this name “Enlightened One (Buddha)” is a description (concept) based on realization.
178. Taught: According as the Buddha taught, the meaning of “according as” being the meaning of self control. According as the Buddha taught, the meaning of “according as” being the meaning of serenity in oneself … [and so on as in § 176 up to] … According as the Buddha taught, the meaning of “according as” being the meaning of establishment in cessation.
179. He: he is a layman or one gone forth into homelessness.
180. World: world of aggregates, … [repeat Tr. I § 580 up to] … Eighteen worlds: Eighteen principles.
181. Illuminates: Having discovered the meaning of “according as” to be the meaning of self-control, he is a luminary illumining, illuminating, this world. Having discovered the meaning of “according as” to be the meaning of serenity in oneself … [and so on as in § 176 up to] … Having discovered the meaning of “according as” to be the meaning of establishment in cessation, he is a luminary illumining, illuminating this world.
182. Just like the full moon free from cloud: Defilements are like clouds, the noble ones' knowledge is like the moon. The bhikkhu is like the deity's son who possesses the full moon. As the moon when freed from cloud, freed from mist, freed from smoke and dust, delivered from the clutches of the Eclipse-Demon Rāhu, gleams and glows and shines, so too the bhikkhu who is delivered from all defilements gleams and glows and shines. Hence “just like the full moon free from cloud” was said.
These are the thirteen kinds of knowledge of cleansing.
End of Recitation Section
Section IV
183. What are the thirty-two kinds of knowledge in mindful workers?
Sutta Summary: 4 Tetrads, 16 bases, 32 modes
Here a bhikkhu, gone to the forest or to the root of a tree or to an empty place, sits down; having folded his legs crosswise, set his body erect, established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out.
(1) Breathing in long, he knows “I breathe in long”; (2) or breathing out long, he knows “I breathe out long”. (3) Breathing in short, he knows “I breathe in short”; (4) or breathing out short, he knows “I breathe out short”. (5) He trains thus “I shall breathe in acquainted with the whole body [of breaths]”; (6) he trains thus “I shall breathe out acquainted with the whole body [of breaths]”. (7) He trains thus “I shall breathe in tranquillizing the body formation”; (8) he trains thus “I shall breathe out tranquillizing the body formation”.
(9) He trains thus “I shall breathe in acquainted with happiness”; (10) he trains thus “I shall breathe out acquainted with happiness”. (11) He trains thus “I shall breathe in acquainted with pleasure”; (12) he trains thus “I shall breathe out acquainted with pleasure”. (13) He trains thus “I shall breathe in acquainted with the cognizance formation”; (14) he trains thus “I shall breathe out acquainted with the cognizance formation”. (15) He trains thus “I shall breathe in tranquillizing the cognizance formation”; (16) he trains thus “I shall breathe out tranquillizing the cognizance formation”.
(17) He trains thus “I shall breathe in acquainted with cognizance”; (18) he trains thus “I shall breathe out acquainted with cognizance”. (19) He trains thus “I shall breathe in gladdening cognizance”; (20) he trains thus “I shall breathe out gladdening cognizance”. (21) He trains thus “I shall breathe in concentrating cognizance”; (22) he trains thus “I shall breathe out concentrating cognizance”. (23) He trains thus “I shall breathe in liberating cognizance”; (24) he trains thus “I shall breathe out liberating cognizance”.
(25) He trains thus “I shall breathe in contemplating impermanence”; (26) he trains thus “I shall breathe out contemplating impermanence”. (27) He trains thus “I shall breathe in contemplating fading away”; (28) he trains thus “I shall breathe out contemplating fading away”. (29) He trains thus “I shall breathe in contemplating cessation”; (30) he trains thus “I shall breathe out contemplating cessation”. (31) He trains thus “I shall breathe in contemplating relinquishment”; (32) he trains thus “I shall breathe out contemplating relinquishment”.
Commentary on Introductory Paragraph
184. Here: in this view, in this choice, in this preference, in this selection, in this True Idea, in this Discipline (vinaya), in this field of True Idea and Discipline, in this doctrine, in this Good Life, in this Master's Dispensation. Hence “here” is said.
185. A bhikkhu: a bhikkhu is a magnanimous ordinary man or an Initiate or an Arahant who has reached the unassailable idea.
186. Forest: having gone out beyond the boundary post, all that is forest.
187. Root of a tree: where the bhikkhu's seat is prepared, or his bed or his chair or his mattress or his mat or his piece of hide or his spread of grass or his spread of leaves, or his spread of straw, there he walks or stands or sits or lies down.
188. Empty: unfrequented by laymen or by those gone forth into homelessness.
189. Place: dwelling, lean-to, mansion, villa, cave.
190. Sits down; having folded his legs crosswise: he is seated, having folded his legs crosswise.
191. Set his body erect: his body is erect, [firmly] placed, properly disposed.
192. Established mindfulness in front of him (parimukhaṃ satiṃ upaṭṭhapetvā): pari has the sense of embracing; mukhaṃ (lit. mouth) has the sense of outlet; sati (mindfulness) has the sense of establishment (foundation). Hence “parimukhaṃ satiṃ upaṭṭhapetvā (established mindfulness in front of him)” is said.
193. Ever mindful he breathes in, mindful he breathes out: he is a mindful worker in thirty-two aspects:
(1) When he knows unification of cognizance and non-distraction through breathing in long, mindfulness is established (founded) in him; by means of that mindfulness and that knowledge he is a mindful worker. (2) When he knows unification of cognizance and non-distraction through breathing out long, … (32) When he knows unification of cognizance and non-distraction through breathing out contemplating relinquishment, mindfulness is established (founded) in him; by means of that mindfulness and that knowledge he is a mindful worker.
(i)
194. How is it that (1) breathing in long, he knows “I breathe in long” (2) breathing out long, he knows “I breathe out long”?
Analysis of Knowledge of the Object of Contemplation
195. (a) He breathes in a long in-breath reckoned by extent. (b) He breathes out a long out-breath reckoned by extent. (c) He breathes in and breathes out long in-breaths and out-breaths reckoned by extent. As he breathes in and breathes out long in-breaths and long out-breaths reckoned by extent, zeal arises. (d) Through zeal he breathes in a long in-breath more subtle than before reckoned by extent. (e) Through zeal he breathes out a long out-breath more subtle than before reckoned by extent. (f) Through zeal he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned by extent. As, through zeal, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned by extent, gladness arises. (g) Through gladness he breathes in a long in-breath more subtle than before reckoned by extent. (h) Through gladness he breathes out a long out-breath more subtle than before reckoned by extent. (i) Through gladness he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned by extent. As, through gladness, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned by extent, his cognizance turns away from the long in-breaths and out-breaths, and equanimity is established.
The Foundation of Mindfulness
196. Long in-breaths and out-breaths in these nine aspects are a body. The establishment (foundation) is mindfulness. The contemplation is knowledge. The body is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that body. Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of the body as a body” is said.
197. He contemplates how does he contemplate that body? He contemplates it as impermanent, not as permanent; as painful, not as pleasant; as not self, not as self; he becomes dispassionate, does not delight; he causes greed to fade away, does not inflame it; he causes cessation, not arising; he relinquishes, does not grasp. When he contemplates as impermanent he abandons perception of permanence, when he contemplates as painful he abandons perception of pleasure, when he contemplates as not self he abandons perception of self, when he becomes dispassionate he abandons delight, when his greed fades away he abandons greed, when he causes cessation he abandons arising, when he relinquishes he abandons grasping. Thus he contemplates the body.
198. Development: there are four kinds of development: development in the sense of non-excess of ideas produced therein, development in the sense of single function (taste) of the faculties, development in the sense of effectiveness of the appropriate energy, and development in the sense of repetition.
Exercise of Mindfulness and Full-Awareness
199. When he understands unification of cognizance and non-distraction through long in-breaths and out-breaths, his feelings are recognized as they arise, recognized as they appear (are established), recognized as they subside; his perceptions are recognized as they arise, recognized as they appear (are established), recognized as they subside; his applied-thoughts are recognized as they arise, recognized as they appear (are established), recognized as they subside.
200. How are feelings recognized as they arise, recognized as they appear, recognized as they subside? How is the arising of feeling recognized?
The arising of feeling is recognized in the sense of conditioned arising thus: With the arising of ignorance there is the arising of feeling. The arising of feeling is recognized in the sense of conditioned arising thus: With the arising of craving there is the arising of feeling … With the arising of action there is the arising of feeling. The arising of feeling is recognized in the sense of conditioned arising thus: With the arising of contact there is the arising of feeling. Also when he sees the characteristic of generation, he has recognized the arising of feeling. This is how the arising of feeling is recognized.
How is the appearance (establishment) of feeling recognized? When he gives attention [to feeling] as impermanent, the appearance (establishment) as exhaustion is recognized; when he gives [it] attention as painful, the appearance (establishment) as terror is recognized; when he gives [it] attention as not self the appearance (establishment) as voidness is recognized. This is how the appearance of feeling is recognized.
How is the subsiding of feeling recognized? The subsiding of feeling is recognized in the sense of conditioned cessation thus: With the cessation of ignorance there is the cessation of feeling. The subsiding of feeling is recognized in the sense of conditioned cessation thus: With the cessation of craving there is the cessation of feeling … With the cessation of action there is the cessation of feeling … The subsiding of feeling is recognized in the sense of conditioned cessation thus: With the cessation of contact there is the cessation of feeling. Also when he sees the characteristic of change he has recognized the subsiding of feeling. This is how the subsiding of feeling is recognized.
This is how feelings are recognized as they arise, recognized as they appear, and recognized as they subside.
201. How are perceptions recognized as they arise, recognized as they appear, recognized as they subside?
How is the arising of perception recognized? The arising of perception is recognized in the sense of conditioned arising thus: With the arising of ignorance there is the arising of perception … With the arising of craving … With the arising of contact … [and so on as in § 200 up to the end].
202. How are applied-thoughts recognized as they arise, recognized as they appear, recognized as they subside?
How is the arising of applied-thoughts recognized? The arising of applied-thoughts is recognized in the sense of conditioned arising thus: With the arising of ignorance there is the arising of applied-thoughts … With the arising of craving … With the arising of action … With the arising of perception … [and so on as in § 200, substituting perception for contact up to the end] …
This is how applied-thoughts are recognized as they arise, recognized as they appear, and recognized as they subside.
Combining the Faculties, Etc.
203. When he understands unification of cognizance and non-distraction through long in-breaths and out-breaths, he combines the faculties, understands their domain, and penetrates their meaning of sameness; he combines the powers …; he combines the enlightenment factors …; he combines the path …; he combines [other] ideas, understands their domain, and penetrates their meaning of sameness.
204. He combines the faculties: how does he combine the faculties? He combines the faith faculty through its meaning of resolution, he combines the energy faculty through its meaning of exertion, he combines the mindfulness faculty through its meaning of establishment (foundation), he combines the concentration faculty through its meaning of non-distraction, he combines the understanding faculty through its meaning of seeing. This person combines these faculties on this object. Hence “he combines the faculties” is said.
205. He understands their domain: his supporting-object is his domain; his domain is his supporting-object. He understands, thus he is a person; the act-of-understanding is understanding.
Sameness: the appearance of the supporting-object is sameness, the non-distraction of cognizance is sameness, the cleansing of cognizance is sameness.
Meaning: meaning as blameless, meaning as without defilement, meaning as cleansing, ultimate meaning.
Penetrates: he penetrates the appearance (establishment) of the supporting object, he penetrates the meaning of non-distraction of cognizance, he penetrates the meaning of steadiness of cognizance, he penetrates the meaning of the cleansing of cognizance. Hence “penetrates the meaning of sameness” is said.
206. He combines the powers: how does he combine the powers? He combines the faith power through its meaning of unshakability by non-faith. He combines the energy power through its meaning of unshakability by indolence. He combines the mindfulness power through its meaning of unshakability by negligence. He combines the concentration power through its meaning of unshakability by agitation. He combines the understanding power through its meaning of unshakability by ignorance. This person combines these powers on this object. Hence “he combines the powers” is said.
207. He understands their domain … [etc. as in § 205 to the end].
208. He combines the enlightenment factors: how does he combine the enlightenment factors? He combines the mindfulness enlightenment factor through its meaning of establishment (foundation). He combines the investigation-of-ideas enlightenment factor through its meaning of investigating. He combines the energy enlightenment factor through its meaning of exerting. He combines the happiness enlightenment factor through its meaning of intentness upon. He combines the tranquillity enlightenment factor through its meaning of peace. He combines the concentration enlightenment factor through its meaning of non-distraction. He combines the equanimity enlightenment factor through its meaning of reflexion. This person combines these enlightenment factors on this object. Hence “He combines the enlightenment factors” is said.
209. He understands their domain: … [etc., as in §§ 205 up to the end].
210. He combines the path: how does he combine the path? He combines right view through its meaning of seeing. He combines right thought through its meaning of directing onto. He combines right speaking through its meaning of embracing. He combines right acting through its meaning of originating. He combines right living through its meaning of cleansing. He combines right effort through its meaning of exertion. He combines right mindfulness through its meaning of establishing (foundation). He combines right concentration through its meaning of non-distraction. This person combines this path on this object. Hence “He combines the path” is said.
211. He understands its domain … [etc., as in §§ 205 to the end].
212. He combines [other] ideas: how does he combine [other] ideas? He combines the faculties through their meaning of dominance. He combines the powers through their meaning of unshakability. He combines the enlightenment factors through their meaning of outlet. He combines the path through its meaning of cause. He combines the foundations (establishments) of mindfulness through their meaning of establishment (foundation). He combines the right endeavours through their meaning of exertion. He combines the bases of success (roads to power) through their meaning of succeeding. He combines the actualities through their meaning of suchness (reality).
213. He combines serenity through its meaning of non-distraction. He combines insight through its meaning of contemplation. He combines serenity and insight through their meaning of single function (taste). He combines coupling through its meaning of non-excess.
214. He combines purification of virtue through its meaning of restraint. He combines purification of cognizance through its meaning of non-distraction. He combines purification of view through its meaning of seeing. He combines liberation through its meaning of deliverance. He combines recognition through its meaning of penetration. He combines deliverance through its meaning of giving up. He combines knowledge of exhaustion through the sense of cutting off. He combines knowledge of non-arising in its meaning of tranquillization.
215. Zeal he combines through its meaning of root. Attention he combines through its meaning of originating. Contact he combines through its meaning of combining. Feeling he combines through its meaning of meeting. Concentration he combines through its meaning of its being foremost. Mindfulness he combines through its meaning of dominance. Understanding he combines through its meaning of being highest of all. Deliverance he combines through its meaning of core. Nibbana, which merges in the deathless, he combines through its meaning of ending. This person combines these ideas on this object. Hence “He combines [other] ideas” is said.
216. He understands their domain: … [etc., as in §§ 106–7 up to the end].
(ii)
217. How is it that (3) breathing in short, he knows “I breathe in short”; (4) breathing out short, he knows “I breathe out short”?
Analysis of the Object of Contemplation
218. (a) He breathes in a short in-breath reckoned by brevity. (b) He breathes out a short out-breath reckoned by brevity. (c) He breathes in and breathes out short in-breaths and short out-breaths reckoned by brevity. As he breathes in and breathes out short in-breaths and out-breaths reckoned by brevity, zeal arises. (d) Through zeal he breathes in a short in-breath more subtle than before reckoned by brevity. (e) … [and so on as in § 195 up to the end, substituting short for long and brevity for extent].
The Foundation of Mindfulness
219. Short in-breaths and out-breaths in these nine aspects are a body. The establishment (foundation) is mindfulness. The contemplation is knowledge. The body is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that body. Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of the body as a body” is said.
220. He contemplates: … [repeat § 197].
221. Development: … [repeat § 198].
Exercise of Mindfulness and Full-awareness
222.–5. When he understands unification of cognizance and non-distraction through short in-breaths and out-breaths, his feelings are recognized as they arise, … [and so on as in §§ 199–202 up to the end].
Combining the Faculties, Etc.
226.–38. When he understands unification of cognizance and non-distraction through short in-breaths and out-breaths, he combines the faculties, understands their domain, and penetrates their meaning of sameness; he combines the powers, … [and so on as in §§ 203–215 up to the end].
(iii)
239. How is it that (5) he trains thus “I shall breathe in acquainted with the whole body [of breaths]” (6) he trains thus “I shall breathe out acquainted with the whole body [of breaths]”?
Analysis of the Object of Contemplation
240. Body: there are two bodies: the mental body and the material body. What is the mental body? Feeling, perception, volition, contact, attention, and mentality are the mental body, and also what are called cognizance formations: these are the mental body.
What is the material body? The four great entities and the materiality derived by clinging from the four great entities, in-breath and out-breath and the sign for anchoring [mindfulness], and also what are called body formations: this is the material body.
241. How is he acquainted with these bodies? When he understands unification of cognizance and non-distraction through long in-breaths, his mindfulness is established (founded). By means of that mindfulness and that knowledge he is acquainted with those bodies. When he understands unification of cognizance and non-distraction through long out-breaths, … through short in-breaths, … through short out-breaths, his mindfulness is established (founded). By means of that mindfulness and that knowledge he is acquainted with those bodies.
242. When he adverts, he is acquainted with those bodies. When he knows, he is acquainted with those bodies. When he sees, … reviews, … steadies his cognizance, … resolves with faith, … exerts energy, … establishes (founds) mindfulness, … concentrates cognizance, … When he understands with understanding, … When he directly knows what is to be directly known, … When he fully understands what is to be fully understood, … When he abandons what is to be abandoned, … When he develops what is to be developed, … When he realizes what is to be realized, he is acquainted with those bodies. That is how those bodies are experienced.
The Foundation of Mindfulness
243. In-breaths and out-breaths while acquainted with the whole body [of breaths] are a body. The establishment (foundation) is mindfulness. The contemplation is knowledge. The body is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that body. Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of the body as a body” is said.
244. He contemplates: … [repeat § 197].
245. Development: … [repeat § 198].
Training
246. In-breaths and out-breaths while acquainted with the whole body [of breaths] are Purification of Virtue in the sense of restraint; they are Purification of Cognizance in the sense of non-distraction; they are Purification of View in the sense of seeing. The meaning of restraint therein is training in the Higher Virtue; the meaning of non-distraction therein is training in the Higher Cognizance; the meaning of seeing therein is training in the Higher Understanding.
247. When he adverts to these three trainings he trains, when he knows them he trains, when he sees, … [and so on as in § 242 up to] … when he realizes what is to be realized he trains.
Exercise of Mindfulness and Full-awareness
248.–51. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths while acquainted with the whole body [of breaths], his feelings are recognized as they arise, … [and so on as in §§ 199–202 up to the end].
Combining the Faculties, Etc.
252.–64. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths while acquainted with the whole body [of breaths], he combines the faculties, understands their domain, and penetrates their meaning of sameness; he combines the powers … [and so on as in §§ 203–15 up to the end].
(iv)
265. How is it that (7) he trains thus “I shall breathe in tranquillizing the body formation”; (8) he trains thus “I shall breathe out tranquillizing the body formation”?
Analysis of the Object of Contemplation
266. What is the body formation? Long in-breaths are of the body; these things, being bound up with the body, are body formations; he trains in tranquillizing, stopping, stilling, those body formations. Long out-breaths belong to the body; … Short in-breaths belong to the body; … Short out-breaths belong to the body; … In-breaths while acquainted with the whole body [of breaths] belong to the body; … Out-breaths while acquainted with the whole body [of breaths] belong to the body; these things, being bound up with the body, are body formations; he trains in tranquillizing, stopping, stilling, those body formations.
When there are such body formations whereby there is bending backwards, sideways, in all directions, and forwards, and perturbation, excitement, moving, and shaking, of the body, he trains thus “I shall breathe in tranquillizing the body formation”, he trains thus “I shall breathe out tranquillizing the body formation”. When there are such body formations whereby there is no bending backwards, sideways, in all directions, and forwards, and no perturbation, excitement, moving, and shaking, of the body, quiet and subtle, he trains thus “I shall breathe in tranquillizing the body formation”, he trains thus “I shall breathe out tranquillizing the body formation”.
So then he trains thus “I shall breathe in tranquillizing the body formation”, he trains thus “I shall breathe out tranquillizing the body formation”: that being so, there is no production of experience of wind, and there is no production of in-breaths and out-breaths, and there is no production of mindfulness of breathing, and there is no production of concentration by mindfulness of breathing, and consequently the wise neither enter into nor emerge from that attainment.
So then he trains thus “I shall breathe in tranquillizing the body formation”, he trains thus “I shall breathe out tranquillizing the body formation”: that being so, there is production of experience of wind, and there is production of out-breaths and in-breaths, and there is production of mindfulness of breathing, and there is production of concentration by mindfulness of breathing, and consequently the wise enter into and emerge from that attainment. Like what? Just as when a gong is struck. At first gross sounds occur and [cognizance occurs] because the sign of the gross sounds is well apprehended, well attended to, well observed; and when the gross sounds have ceased, then afterwards faint sounds occur and [cognizance occurs] because the sign of the faint sounds is well apprehended, well attended to, well observed; and when the faint sounds have ceased, then afterwards cognizance occurs because it has the sign of the faint sounds as its object—so too, at first gross in-breaths and out-breaths occur and [cognizance does not become distracted] because the sign of the gross in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the gross in-breaths and out-breaths have ceased, then afterwards faint in-breaths and out-breaths occur and [cognizance does not become distracted] because the sign of the faint in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the faint in-breaths and out-breaths have ceased, then afterwards cognizance does not become distracted because it has the sign of the faint in-breaths and out-breaths as its object. That being so, there is production of experience of wind, and there is production of in-breaths and out-breaths, and there is production of mindfulness of breathing, and there is production of concentration by mindfulness of breathing, and consequently the wise enter into and emerge from that attainment.
The Foundation of Mindfulness
267. In-breaths and out-breaths tranquillizing the body formation are a body. The establishment (foundation) is mindfulness. The contemplation is knowledge. The body is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that body. Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of the body as a body” is said.
268. He contemplates: … [repeat § 197].
269. Development: … [repeat § 198].
Training
270.–1. In-breaths and out-breaths while tranquillizing the body formation are Purification of Virtue in the sense of restraint; … [repeat the rest of §§ 246–7 to end].
Exercise of Mindfulness and Full-awareness
272.–5. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths tranquillizing the body formation, his feelings are recognized as they arise … [and so on as in §§ 199–202 up to the end].
Combining the Faculties, Etc.
276.–88. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths tranquillizing the body formation, he combines the faculties, understands their domain, and penetrates their meaning of sameness; he combines the powers, … [and so on as in §§ 203–6 up to the end].
Conclusion of the First Tetrad
289. Eight kinds of knowledge of contemplation, and eight kinds of establishment (foundation) of mindfulness.
Four grounds from the Sutta dealing with contemplation of the body as a body.
End of Recitation Section.
(v)
290. How is it that he (9) trains thus “I shall breathe in acquainted with happiness”; (10) he trains thus “I shall breathe out acquainted with happiness”?
Analysis of the Object of Contemplation
291. What is happiness? When he understands unification of cognizance and non-distraction through long in-breaths, gladness due to happiness arises in him … When he understands unification of cognizance and non-distraction through long out-breaths, … through short in-breaths, … through short out-breaths, … through in-breaths while acquainted with the whole body [of breaths], … through out-breaths while acquainted with the whole body [of breaths], … through in-breaths tranquillizing the body formation, … through out-breaths tranquillizing the body formation, gladness due to happiness arises in him. Any happiness, gladness, gladdening, gladdenedness, gayness, gaiety, satisfaction, elation, mental uplift, is happiness.
292. How is he acquainted with that happiness? When he understands unification of cognizance and non-distraction through long in-breaths, his mindfulness is established (founded). By means of that mindfulness and that knowledge he is acquainted with that happiness. When he understands unification of cognizance and non-distraction through long out-breaths, … through short in-breaths, … through short out-breaths, … through in-breaths while acquainted with the whole body [of breaths], through out-breaths while acquainted with the whole body [of breaths], … through in-breaths tranquillizing the body formation, … through out-breaths tranquillizing the body formation, his mindfulness is established (founded). By means of that mindfulness and that knowledge he is acquainted with that happiness.
293. When he adverts, he is acquainted with that happiness. When he knows, that happiness is experienced … [and so on as in § 242 up to] … When he realizes what is to be realized, he is acquainted with that happiness. That is how he is acquainted with that happiness.
The Foundation of Mindfulness
294. Through in-breaths and out-breaths while acquainted with happiness there is feeling. The establishment (foundation) is mindfulness. The contemplation is knowledge. The feeling is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that feeling. Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of feelings as feelings” is said.
295. He contemplates: … [repeat § 197].
296. Development: … [repeat § 198].
Training
297.–8. In-breaths and out-breaths while acquainted with happiness are Purification of Virtue in the sense of restraint; … [repeat the rest of §§ 246–7 up to the end].
Exercise of Mindfulness and Full-awareness
299.–302. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths while acquainted with happiness, his feelings are recognized as they arise, … [and so on as in §§ 199–202 up to the end].
Combining the Faculties, Etc.
303.–15. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths while acquainted with happiness, he combines the faculties, understands their domain, and penetrates their meaning of sameness; he combines the powers, … [and so on as in §§ 203–15 up to the end].
(vi)
316. How is it that (11) he trains thus “I shall breathe in acquainted with pleasure”; (12) he trains thus “I shall breathe out acquainted with pleasure”?
Analysis of the Object of Contemplation
317. Pleasure: there are two kinds of pleasure: bodily pleasure and mental pleasure.
What is bodily pleasure? Any bodily well-being, bodily pleasure, well-being and pleasure felt as born of body contact, welcome pleasant feeling born of body contact, is bodily pleasure.
What is mental pleasure? Any mental well-being, mental pleasure, well-being and pleasure felt as born of mental contact, welcome pleasant feeling born of mental contact, is mental pleasure.
318. How is he acquainted with that pleasure? When he understands unification of cognizance and non-distraction through long in-breaths, … through long out-breaths, … through short in-breaths, … through short out-breaths, … through in-breaths while acquainted with the whole body [of breaths], … through out-breaths while acquainted with the whole body [of breaths], … through in-breaths tranquillizing the body formation, … through out-breaths tranquillizing the body formation, … through in-breaths while acquainted with happiness, … through out-breaths while acquainted with happiness, his mindfulness is established (founded). By means of that mindfulness and that knowledge he is acquainted with that pleasure.
319. When he adverts, he is acquainted with that pleasure. When he knows, … [and so on as in § 242 up to] … When he realizes what is to be realized, he is acquainted with that pleasure. That is how he is acquainted with that pleasure.
The Foundation of Mindfulness
320. Through in-breaths and out-breaths while acquainted with pleasure there is feeling. The establishment (foundation) is mindfulness. The contemplation is knowledge. The feeling is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that feeling. Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of feelings as feelings” is said.
321. He contemplates: … [repeat § 197].
322. Development: … [repeat § 198].
Training
323.–4. In-breaths and out-breaths while acquainted with pleasure are Purification of Virtue in the sense of restraint; … [repeat the rest of §§ 246–7 up to the end].
Exercise of Mindfulness and Full-awareness
325.–8. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths while acquainted with pleasure, his feelings are recognized as they arise, … [and so on as in §§ 199–202 up to the end].
Combining the Faculties, Etc.
329.–41. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths while acquainted with pleasure, he combines the faculties, understands their domain, and penetrates their meaning of sameness; he combines the powers, … [and so on as in §§ 203–15 up to the end].
(vii)
342. How is it that (13) he trains thus “I shall breathe in acquainted with the cognizance formation”; (14) he trains thus “I shall breathe out acquainted with the cognizance formation”?
Analysis of the Object of Contemplation
343. What is the cognizance formation? Perception and feeling due to long in-breaths are mental; these things, being bound up with cognizance, are cognizance formations. Perception and feeling due to long out-breaths … short in-breaths … short out-breaths … in-breaths while acquainted with the whole body [of breaths] … out-breaths while acquainted with the whole body [of breaths] … in-breaths tranquillizing the body formation … out-breaths tranquillizing the body formation … in-breaths while acquainted with happiness … out-breaths while acquainted with happiness … in-breaths while acquainted with pleasure … out-breaths while acquainted with pleasure are mental; these things, being bound up with cognizance, are cognizance formations. This is the cognizance formation.
344. How is he acquainted with those cognizance formations? When he understands unification of cognizance and non-distraction through long in-breaths, … long out-breaths, … short in-breaths, … short out-breaths, … in-breaths while acquainted with the whole body [of breaths], … out-breaths while acquainted with the whole body [of breaths], … in-breaths tranquillizing the body formation, … out-breaths tranquillizing the body formation, … in-breaths while acquainted with happiness, … out-breaths while acquainted with happiness, … in-breaths while acquainted with pleasure, … out-breaths while acquainted with pleasure, his mindfulness is established (founded). By means of that mindfulness and that knowledge those cognizance formations are experienced.
345. When he adverts, those cognizance formations are experienced. When he knows, … [and so on as in § 242 up to] … When he realizes what is to be realized, those cognizance formations are experienced. That is how those cognizance formations are experienced.
The Foundation of Mindfulness
346. Through in-breaths and out-breaths while acquainted with the cognizance formation there is feeling. The establishment (foundation) is mindfulness. The contemplation is knowledge. The feeling is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that feeling. Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of feelings as feelings” is said.
347. He contemplates: … [repeat § 197].
348. Development: … [repeat § 198].
Training
349.–50. In-breaths and out-breaths experiencing the cognizance formation are Purification of Virtue in the sense of restraint: … [repeat the rest of §§ 246–7 up to the end].
Exercise of Mindfulness and Full-awareness
351.–54. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths while acquainted with the cognizance formation, his feelings are recognized as they arise, … [and so on as in §§ 199–202 up to the end].
Combining the Faculties, Etc.
355.–67. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths while acquainted with the cognizance formation, he combines the faculties, … [and so on as in §§ 203–15].
(viii)
368. How is it that (15) he trains thus “I shall breathe in tranquillizing the cognizance formation”; (16) he trains thus “I shall breathe out tranquillizing the cognizance formation”?
Analysis of the Object of Contemplation
369. What is the cognizance formation? Perception and feeling due to long in-breaths … long out-breaths … short in-breaths … short out-breaths … in-breaths while acquainted with the whole body [of breaths] … out-breaths while acquainted with the whole body [of breaths] … in-breaths tranquillizing the body formation … out-breaths tranquillizing the body formation … in-breaths while acquainted with happiness … out-breaths while acquainted with happiness … in-breaths while acquainted with pleasure … out-breaths while acquainted with pleasure … in-breaths while acquainted with the cognizance formation … out-breaths while acquainted with the cognizance formation are mental; these things, being bound up with cognizance, are cognizance formations; he trains in tranquillizing, stopping, stilling, those cognizance formations.
The Foundation of Mindfulness
370. Through in-breaths and out-breaths tranquillizing the cognizance formation there is feeling. The establishment (foundation) … Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of feelings as feelings” is said.
371. He contemplates: … [§ 197].
372. Development: … [§ 198].
Training
373.–4. In-breaths and out-breaths tranquillizing the cognizance formation are Purification of Virtue in the sense of restraint; …
Exercise of Mindfulness and Full-awareness
375.–8. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths tranquillizing the cognizance formation, his feelings are recognized as they arise, …
Combining the Faculties, Etc.
379.–91. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths tranquillizing the cognizance formation, he combines the faculties, …
Conclusion of the Second Tetrad
392. Eight kinds of knowledge of contemplation, and eight kinds of establishment (foundation) of mindfulness. Four grounds from the Sutta dealing with contemplation of feelings as feelings.
(ix)
393. How is it that (17) he trains thus “I shall breathe in acquainted with cognizance”; (18) he trains thus “I shall breathe out acquainted with cognizance”?
Analysis of the Object of Contemplation
394. What is that cognizance? There is cognizance as consciousness due to long in-breaths; … There is cognizance as consciousness due to short in-breaths; … [and so on with all the other modes up to] … There is cognizance as consciousness due to out-breaths tranquillizing the body formation; any cognizance, mind, mentation, heart, lucidity, mind, mind base, mind faculty, consciousness, consciousness aggregate, [mind consciousness principle produced by that], is cognizance.
395. How is he acquainted with that cognizance? When he understands unification of cognizance and non-distraction through long in-breaths, … [and so on with all the other modes up to] … When he understands unification of cognizance and non-distraction through out-breaths tranquillizing the cognizance formation his mindfulness is established (founded). By means of that mindfulness and that knowledge he is acquainted with that cognizance.
396. When he adverts, he is acquainted with that cognizance. When he knows, … [and so on as in § 242 up to] … When he realizes what is to be realized, he is acquainted with that cognizance. That is how he is acquainted with that cognizance.
The Foundation of Mindfulness
397. Through in-breaths and out-breaths while acquainted with cognizance there is cognizance as consciousness. The establishment (foundation) is mindfulness. The contemplation is knowledge. Cognizance as consciousness is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that cognizance as consciousness. Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of cognizance as cognizance” is said.
398. He contemplates: …
399. Development: …
Training
400.–1. In-breaths and out-breaths while acquainted with cognizance are Purification of Virtue in the sense of restraint; …
Exercise of Mindfulness and Full-awareness
402.–5. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths while acquainted with cognizance, his feelings are recognized as they arise, …
Combining the Faculties, Etc.
406.–18. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths while acquainted with cognizance, he combines the faculties, …
(x)
419. How is it that (19) he trains thus “I shall breathe in gladdening cognizance”; (20) he trains thus “I shall breathe out gladdening cognizance”?
Analysis of the Object of Contemplation
420. What is gladdening of cognizance? When he understands unification of cognizance and non-distraction through long in-breaths, … [and so on with all the other modes up to] … When he understands unification of cognizance and non-distraction through out-breaths while acquainted with cognizance, gladdening of cognizance arises in him. Any gladdening of cognizance, gladdenedness, gayness, gaiety, satisfaction, elation, mental uplift, is gladdening of cognizance.
The Foundation of Mindfulness
421. Through in-breaths and out-breaths gladdening cognizance there is cognizance as consciousness. The establishment (foundation) … Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of cognizance as cognizance” is said.
422. He contemplates: …
423. Development: …
Training
424.–5. In-breaths and out-breaths gladdening cognizance are Purification of Virtue in the sense of restraint; …
Exercise of Mindfulness and Full-awareness
426.–9. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths gladdening cognizance, his feelings are recognized when they arise, …
Combining the Faculties, Etc.
430.–42. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths gladdening cognizance, he combines the faculties, …
(xi)
443. How is it that (21) he trains thus “I shall breathe in concentrating cognizance”; (22) he trains thus “I shall breathe out concentrating cognizance”?
Analysis of the Object of Contemplation
444. What is concentration? Unification of cognizance and non-distraction due to long in-breaths are concentration, … [and so on with all the other modes up to] … Unification of cognizance and non-distraction due to out-breaths concentrating cognizance are concentration; any stationariness, steadiedness, steadfastness, of cognizance, non-scattering, non-distraction, non-scatteredness of mentation, serenity, concentration faculty, concentration power, right concentration, is concentration.
The Foundation of Mindfulness
445. Through in-breaths and out-breaths concentrating cognizance there is cognizance as consciousness. The establishment (foundation) … Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of cognizance as cognizance” is said.
446. He contemplates: …
447. Development: …
Training
448.–9. In-breaths and out-breaths concentrating cognizance are Purification of Virtue in the sense of restraint; …
Exercise of Mindfulness and Full-awareness
450.–3. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths concentrating cognizance, his feelings are recognized when they arise, …
Combining the Faculties, Etc.
454.–466. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths concentrating cognizance, he combines the powers, …
(xii)
467. How is it that (23) he trains thus “I shall breathe in liberating cognizance”; (24) he trains thus “I shall breathe out liberating cognizance”?
Analysis of the Object of Contemplation
468. He trains thus “I shall breathe in liberating cognizance from greed”, he trains thus “I shall breathe out liberating cognizance from greed”, he trains thus “I shall breathe in liberating cognizance from hate”, he trains, thus “I shall breathe out liberating cognizance from hate”, he trains thus “I shall breathe in liberating cognizance from delusion”, he trains thus “I shall breathe out liberating cognizance from delusion”, he trains thus “I shall breathe in liberating cognizance from conceit (pride)”, … “I shall breathe in liberating cognizance from [false] view”, … “I shall breathe in liberating cognizance from uncertainty”, … “I shall breathe in liberating cognizance from stiffness and torpor”, … “I shall breathe in liberating cognizance from agitation”, … “I shall breathe in liberating cognizance from consciencelessness”, … “I shall breathe in liberating cognizance from shamelessness”, he trains thus “I shall breathe out liberating cognizance from shamelessness”.
The Foundation of Mindfulness
469. Through in-breaths and out-breaths liberating cognizance there is cognizance as consciousness. The establishment (foundation) … Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of cognizance as cognizance” is said.
470. He contemplates: …
471. Development: …
Training
472.–3. In-breaths and out-breaths liberating cognizance are Purification of Virtue in the sense of restraint; …
Exercise of Mindfulness and Full-awareness
474.–5. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths liberating cognizance, his feelings are recognized as they arise, …
Combining the Faculties, Etc.
476.–90. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths liberating cognizance, he combines the powers, …
Conclusion of the Third Tetrad
491. Eight kinds of knowledge of contemplation, and eight kinds of establishment (foundation) of mindfulness. Four grounds from the Sutta dealing with contemplation of cognizance as cognizance.
(xiii)
492. How is it that (25) he trains thus “I shall breathe in contemplating impermanence”, (26) he trains thus “I shall breathe out contemplating impermanence”?
Analysis of the Object of Contemplation
493. Impermanent: What is impermanent? The five aggregates are impermanent.
In what sense impermanent? Impermanent in the sense of rise and fall.
494. How many characteristics does he see who sees the rise of the five aggregates? How many characteristics does he see who sees the fall of the five aggregates? How many characteristics does he see who sees the rise and fall of the five aggregates?
He who sees the rise of the five aggregates sees twenty-five characteristics. He who sees the fall of the five aggregates sees twenty-five characteristics. He who sees the rise and fall of the five aggregates sees fifty characteristics.
495. He trains thus “I shall breathe in contemplating impermanence in materiality”; he trains thus “I shall breathe out contemplating impermanence in materiality”; he trains thus “I shall breathe in contemplating impermanence in feeling”, … [and so on with the rest of the 201 ideas listed in Tr. I § 5 up to] … he trains thus “I shall breathe out contemplating impermanence in ageing-and-death”.
The Foundation of Mindfulness
496. Through in-breaths and out-breaths contemplating impermanence there are ideas. The establishment (foundation) is mindfulness. The contemplation is knowledge. Ideas are the establishment (foundation), but they are not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that knowledge and that mindfulness he contemplates those ideas. Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of ideas as ideas” is said.
497. He contemplates: …
498. Development: …
Training
499.–500. In-breaths and out-breaths contemplating impermanence are Purification of Virtue as restraint; …
Exercise of Mindfulness and Full-awareness
501.–4. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths contemplating impermanence, his feelings are recognized as they arise, …
Combining the Faculties, Etc.
505.–17. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths contemplating impermanence, he combines the faculties, …
(xiv)
518. How is it that (27) he trains thus “I shall breathe in contemplating fading away of greed”; (28) he trains thus “I shall breathe out contemplating fading away of greed”?
Analysis of the Object of Contemplation
519. Seeing danger in materiality, he has zeal for the fading away of greed for materiality, he is resolute in faith and his cognizance is well steadied thereon; he trains thus “I shall breathe in contemplating fading away of greed for materiality”, he trains thus “I shall breathe out contemplating fading away of greed for materiality”. Seeing danger in feeling, … [and so on with the rest of the 201 ideas listed in Tr. I § 5 up to] … Seeing danger in ageing-and-death he has zeal for the fading away of greed for ageing-and-death, he is resolute in faith and his cognizance is well steadied thereon; he trains thus “I shall breathe in contemplating fading away in ageing-and-death”, he trains thus “I shall breathe out contemplating fading away in ageing-and-death”.
The Foundation of Mindfulness
520. Through in-breaths and out-breaths contemplating fading away there are ideas. The establishment (foundation) … Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of ideas as ideas” is said.
Training
521.–2. In-breaths and out-breaths contemplating fading away are Purification of Virtue …
Exercise of Mindfulness and Full-awareness
523.–6. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths contemplating fading away of greed, his feelings are recognized when they arise, …
Combining of the Faculties, Etc.
527.–39. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths contemplating fading away of greed, he combines the faculties, …
(xv)
540. How is it that (29) he trains thus “I shall breathe in contemplating cessation”; (30) he trains thus “I shall breathe out contemplating cessation”?
Analysis of the Object of Contemplation
541. Seeing danger in materiality, he has zeal for the cessation of materiality, he is resolute in faith and his cognizance is well steadied thereon; he trains thus “I shall breathe in contemplating the cessation of materiality”, he trains thus “I shall breathe out contemplating the cessation of materiality”. Seeing danger in feeling, … [and so with the rest of the 201 ideas listed in Tr. I § 5 up to] … Seeing danger in ageing-and-death, he has zeal for the cessation of ageing-and-death, he is resolute in faith and his cognizance is well steadied thereon; he trains thus “I shall breathe in contemplating the cessation of ageing-and-death”, he trains thus “I shall breathe out contemplating the cessation of ageing-and-death”.
542. In how many aspects is there danger in ignorance? In how many aspects does ignorance cease?
There is danger in ignorance in five aspects. Ignorance ceases in eight aspects.
In what five aspects is there danger in ignorance?
There is danger in ignorance in the sense of impermanence, there is danger in ignorance in the sense of pain … in the sense of not self, … in the sense of burning up (torment), … there is danger in ignorance in the sense of change. There is danger in ignorance in these five aspects.
In what eight aspects does ignorance cease?
Ignorance ceases with the cessation of the source, ignorance ceases with the cessation of the origin, … with the cessation of the birth, … with the cessation of the production, … with the cessation of the cause, … with the cessation of the condition, ignorance ceases with the arousing of knowledge, ignorance ceases with the appearance of cessation. Ignorance ceases in these eight aspects.
Having seen danger in ignorance in these five aspects, he has zeal for the cessation of ignorance in these eight aspects, he is resolute in faith and his cognizance is well steadied thereon; he trains thus “I shall breathe in contemplating the cessation of ignorance”, he trains thus “I shall breathe out contemplating the cessation of ignorance”.
543. In how many aspects is there danger in formations? In how many … [and so on as in § 542 up to] … he trains thus “I shall breathe out contemplating the cessation of formations”.
544. In how many aspects is there danger in consciousness? …
545. … danger in mentality-materiality? …
546. … danger in the sixfold base? …
547. … danger in contact? …
548. … danger in feeling? …
549. … danger in craving? …
550. … danger in clinging? …
551. … danger in being? …
552. … danger in birth? …
553. In how many aspects is there danger in ageing-and-death? In how many aspects does ageing-and-death cease?
There is danger in ageing-and-death in five aspects. Ageing-and-death ceases …
… “I shall breathe out contemplating the cessation of ageing-and-death”.
The Foundation of Mindfulness
554. Through in-breaths and out-breaths contemplating cessation there are ideas. The establishment (foundation) … Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of ideas as ideas” is said.
Training
555.–6. In-breaths and out-breaths contemplating cessation are Purification of Virtue in the sense of restraint; …
Exercise of Mindfulness and Full-awareness
557.–60. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths contemplating cessation, his feelings are recognized as they arise, …
Combining the Faculties, Etc.
561.–73. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths contemplating cessation, he combines the faculties, …
(xvi)
574. How is it that (31) he trains thus “I shall breathe in contemplating relinquishment”; (32) he trains thus “I shall breathe out contemplating relinquishment”?
Analysis of the Object of Contemplation
575. Relinquishment: there are two kinds of relinquishment: relinquishment as giving up and relinquishment as entering into (launching out into).
576. It gives up materiality, thus it is relinquishment as giving up; cognizance enters into (launches out into) the cessation of materiality, nibbana, thus it is relinquishment as entering into (launching out into); he trains thus “I shall breathe in contemplating relinquishment of materiality”, he trains thus “I shall breathe out contemplating relinquishment of materiality”. It gives up feeling, … [and so on with the rest of the 201 ideas listed in Tr. I § 5 up to] … “I shall breathe out contemplating relinquishment of ageing-and-death”.
The Foundation of Mindfulness
577. Through in-breaths and out-breaths contemplating relinquishment there are ideas. The establishment (foundation) … Hence “Development of the Foundation (Establishment) of Mindfulness consisting in contemplation of ideas as ideas” is said.
Training
578.–9. In-breaths and out-breaths contemplating relinquishment are Purification of Virtue …
Exercise of Mindfulness and Full-awareness
580.–3. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths contemplating relinquishment, his feelings are recognized as they arise, …
Combining of the Faculties, Etc.
584.–96. When he understands unification of cognizance and non-distraction through in-breaths and out-breaths contemplating relinquishment, he combines the faculties, …
Conclusion of the Fourth Tetrad
597. Eight kinds of knowledge of contemplation, and eight kinds of establishment (foundation) of mindfulness.
Four grounds from the Sutta dealing with contemplation of ideas as ideas.
These are the thirty-two kinds of knowledge in mindful workers.
Section V
598. What are the twenty-four kinds of knowledge through concentration?
599. Unification of cognizance and non-distraction through long in-breaths are concentration. Unification of cognizance and non-distraction through long out-breaths … [and so on with all the twenty-four modes in the first three tetrads up to] … Unification of cognizance and non-distraction through out-breaths liberating cognizance are concentration. These are the twenty-four kinds of knowledge through concentration.
Section VI
600. What are the seventy-two kinds of knowledge through insight?
601. Due to long in-breath there is insight in the sense of contemplation as impermanent, there is insight in the sense of contemplation as painful, there is insight in the sense of contemplation as not self. Due to long out-breath … [and so on with the three contemplations in the case of each of the rest of the twenty-four modes in the first three tetrads up to] … Due to out-breath liberating cognizance there is insight in the sense of contemplation of impermanence, there is insight in the sense of contemplation of pain, there is insight in the sense of contemplation of not self.
These are the seventy-two kinds of knowledge through insight.
Section VII
602. What are the eight kinds of knowledge of dispassion?
603. One contemplating as impermanent knows and sees in-breath as it is, thus there is knowledge of dispassion. One contemplating as impermanent knows and sees out-breath as it is, … One contemplating fading away knows and sees in-breath … out-breath as it is, … One contemplating cessation knows and sees in-breath … out-breath as it is, … One contemplating relinquishment knows and sees in-breath as it is, thus there is knowledge of dispassion. One contemplating relinquishment knows and sees out-breath as it is, thus there is knowledge of dispassion.
These are the eight kinds of knowledge of dispassion.
Section VIII
604. What are the eight kinds of knowledge of what is in conformity with dispassion?
605. Understanding of appearance as terror due to in-breath in one contemplating impermanence is knowledge of what is in conformity with dispassion. Understanding of appearance as terror due to out-breath in one contemplating impermanence is knowledge of what is in conformity with dispassion. Understanding of appearance as terror due to in-breath in one contemplating fading away … [and so on with the rest of the eight modes in the fourth tetrad up to] … Understanding of appearance as terror due to out-breath in one contemplating relinquishment is knowledge of what is in conformity with dispassion.
These are the eight kinds of knowledge of what is in conformity with dispassion.
Section IX
606. What are the eight kinds of knowledge as tranquillization of dispassion?
607. Understanding of reflexion and of composure due to in-breath in one contemplating impermanence is knowledge as tranquillization of dispassion. Understanding … [and so on with the rest of the eight modes of the fourth tetrad up to] … Understanding of reflexion and of composure due to out-breath in one contemplating relinquishment is knowledge as tranquillization of dispassion.
These are the eight kinds of knowledge as tranquillization of dispassion.
Section X
608. What are the twenty-one kinds of knowledge of bliss of deliverance?
609. With the stream-entry path, knowledge of the bliss of deliverance arises due to the abandoning and cutting off of
(1) [wrong] view of individuality,
(2) uncertainty,
(3) misapprehension of virtue and duty,
(4) the underlying tendency to [wrong] view,
(5) the underlying tendency to uncertainty.
610. With the once-return path, knowledge of the bliss of deliverance arises due to the abandoning and cutting off of
(6) the gross fetter of greed for sensual-desire,
(7) the gross fetter of resistance,
(8) the gross underlying tendency to greed for sensual-desire,
(9) the gross underlying tendency to resistance.
611. With the non-return path, knowledge of the bliss of deliverance arises due to the abandoning and cutting off of
(10) the secondary fetter of greed for sensual-desire,
(11) the secondary fetter of resistance,
(12) the secondary underlying tendency to greed for sensual-desire,
(13) the secondary underlying tendency to resistance.
612. With the arahant path, knowledge of the bliss of deliverance arises due to the abandoning and cutting off of
(14) greed for material [being],
(15) greed for immaterial [being],
(16) conceit (pride),
(17) agitation,
(18) ignorance,
(19) the underlying tendency to conceit (pride),
(20) the underlying tendency to greed for being,
(21) the underlying tendency to ignorance.
These are the twenty-one kinds of knowledge of bliss of deliverance. These are the over two hundred kinds of knowledge that arise in one who develops concentration by mindfulness of breathing with sixteen grounds.
End of Treatise on Breathing.