Patisambhidamagga: The Path of Discrimination
Patisambhidamagga: The Path of Discrimination
Excerpts from the Treatise on Mindfulness of Breathing (Anapanasati-katha)
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 the mind that they distract;
And those who do not know liberation perforce must trust in others' words.
*
The mind 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 does not know higher mind
(adhicitta).
*
One whose mindfulness of breathing is undeveloped, unperfected,
Finds perturbation of his body and likewise of his mind,
He is then excited in his body and likewise in his mind.
One whose mindfulness of breathing has been developed and perfected
Quits perturbation of his body and likewise of his mind.
He is unexcited in his body and likewise in his mind.
*
What are the thirteen kinds of knowledge of cleansing (vodana: also connotation
of 'brightening')?
(1) Mind that runs after the past is attacked by distraction: by avoiding that
he concentrates it in one place, thus mind does not become distracted.
(2) Mind that looks forward to the future is shakable: by avoiding that he
composes it there, thus also mind does not become distracted.
(3) Slack mind is attacked by indolence: by exerting it he abandons indolence,
thus also mind does not become distracted.
(4) Over-exerted mind is attacked by agitation: by curbing it he abandons
agitation, thus also mind does not become distracted.
(5) Enticed mind is attacked by greed: by being fully aware of that he abandons
greed, thus also mind does not become distracted.
(6) Repelled mind is attacked by ill-will: by being fully aware of that he
abandons ill-will, thus also mind does not become distracted.
In these six aspects mind becomes purified and bright and arrives at the
unities. What are these unities? They are:
(7) the unity consisting in establishing a mind-to-relinquish a gift [in the act
of giving],
(8 ) the unity consisting in establishing the sign of calm abiding (samatha),
(9) the unity consisting in establishing the characteristic of fall [with clear
seeing (vipassana)],
(10) the unity consisting in establishing cessation [in the path].
The unity consisting in establishing a mind-to-relinquish a gift belongs to
those resolute on giving up. The unity consisting in establishing the sign of
calm abiding belongs to those devoted to the higher mind. The unity consisting
in establishing the characteristic of fall belongs to those practicing clear
seeing. The unity consisting in establishing cessation belongs to noble persons.
In these four instances mind arrived at unity (ekatta):
(11) enters into purification of the way,
(12) is intensified in equanimity,
(13) is satisfied by knowledge.
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.
Of the first jhana purification of the way is the beginning: how many
characteristics has the beginning?
The beginning has three characteristics:
(i) mind is purified of obstructions to that [jhana];
(ii) because it is purified, mind makes way for the central sign of calm
abiding;
(iii) because it has made way, mind enters into that state.
And in that mind is purified of obstructions, and because it is purified, mind
makes way for the central sign of calm abiding, and because it has made way,
mind 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.
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 mind that is purified;
(v) he looks on with equanimity at it as having made way for calm abiding;
(vi) he looks on with equanimity at the establishment of unity.
And in that he [now] looks on with equanimity at mind that is purified and looks
on with equanimity at it as having made way for calm abiding 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.
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 dhammas arisen
therein;
(viii) encouragement in the sense that the faculties had a single function
(taste);
(ix) encouragement in the sense that the appropriate effort 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.
Mind 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] thought (vitakka), evaluation (vicara), happiness
(piti), pleasure (sukha), and steadiness (adhittana) as well as [the five
faculties of] faith, effort, mindfulness, concentration, and discernment.
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.
Of the second jhana purification of the way is the beginning: how many
characteristics has the beginning?
The beginning has three ... [as above, substituting second jhana for first
jhana].
What is the beginning, the middle, and the end, of the third jhana? ... [repeat
as above].
What is the beginning, the middle, and the end, of the fourth jhana? ... [repeat
as above, and also for each of the four formless attainments, eighteen insights,
and four paths].
[ The simile of the saw]
Sign (nimitta), in-breath, out-breath, are not the object of a single mind;
One not knowing these three dhammas does not obtain development.
Sign, in-breath, out-breath, are not the object of a single mind;
One knowing well these three dhammas can then obtain development.
How is it that these three dhammas are not the supporting object of a single
mind, that they are nevertheless not unrecognized, that mind 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 [at the nose tip or on the upper lip]. 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 [where the breath touches (i.e. is felt) if
breathing through the nose] or on the upper lip [where the breath touches (i.e.
is felt) if breathing through the mouth], 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 mind 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 thoughts (vitakka) 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 mind and they
are nevertheless not unrecognized, and mind does not become distracted, and he
manifests endeavour, carries out a task, and achieves a distinctive effect.
One whose mindfulness of breathing in and out is perfect, well developed,
And gradually brought to growth accordingly as the Buddha taught,
He illuminates the world just like the full moon free from cloud.
Breathing in (ana) is in-breath (assasa); breathing out (apana) is out-breath
(passasa). Foundation by means of in-breath is mindfulness; foundation by means
of out-breath is mindfulness. When he breaths in it is founded in him; when he
breathes out it is founded in him.
Perfect: perfect in the sense of embracing [jhana, clear seeing, and path];
perfect in the sense of [the mutual] equipment [of all dhammas connected
therewith]; perfect in the sense of perfection.
Well developed: There are four kinds of development (bhavana):
(i) development in the sense of non-excess of dhammas arisen therein,
(ii) development in the sense of single function (taste) of the faculties,
(iii) development in the sense of effectiveness of appropriate effort,
(iv) development in the sense of repetition.
He: he is a layman or one gone forth into homelessness.
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
Rahu, 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.
What are the thirty-two kinds of knowledge in mindful workers?
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, establishing
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;' (6) he trains
thus 'I shall breathe out acquainted with the whole body.' (7) He trains thus 'I
shall breathe in calming body fabrication;' (8 ) he trains thus 'I shall breathe
out calming the body fabrication.' (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 mind fabrication;' (14)
he trains thus 'I shall breathe out acquainted with mind fabrication.' (15) He
trains thus 'I shall breathe in calming mind fabrication;' (16) he trains thus
'I shall breathe out calming mind fabrication.' (17) He trains thus 'I shall
breathe in acquainted with mind;' (18 ) he trains thus 'I shall breathe out
acquainted with mind.' (19) He trains thus 'I shall breath in gladdening mind;'
(20) he trains thus 'I shall breathe out gladdening mind.' (21) He trains thus
'I shall breathe in concentrating mind;' (22) he trains thus 'I shall breathe
out concentrating mind.' (23) He trains thus 'I shall breathe in liberating
mind;' (24) he trains thus 'I shall breathe out liberating mind.' (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 breath 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]
A bhikkhu: a bhikkhu is a magnanimous ordinary man or an initiate or an arahant
who has reached the unassailable Dhamma.
Forest: having gone beyond the boundary post, all that is forest.
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.
Empty: unfrequented by laymen or by those gone forth into homelessness.
Place: dwelling, lean-to, mansion, villa, cave.
Sits down, having folded his legs crosswise: he is seated, having folded his
legs crosswise.
Set his body erect: his body is erect, placed, properly disposed.
Establishing mindfulness in front of him: "pari" has the sense of embracing;
"mukham" (lit. mouth) has the sense of outlet; "sati" has the sense of
foundation. Hence 'establishing mindfulness in front of him' is said.
Ever mindful he breathes in, mindful he breathes out: he is a mindful worker in
thirty-two aspects:
(1) When he knows unification of mind and non-distraction through breathing in
long, mindfulness is founded in him; by means of that mindfulness and that
knowledge he is a mindful worker. (2) When he knows unification of mind and
non-distraction through breathing out long ... [etc., up to] (32) When he knows
unification of mind and non-distraction through breathing out contemplating
relinquishment, mindfulness is founded in him; by means of that mindfulness and
that knowledge he is a mindful worker.
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 the object]
(a) He breathes in a long in-breath defined by extent. (b ) He breathes out a
long out-breath defined by extent. (c ) He breathes in and breathes out long
in-breaths and out-breaths defined by extent. As he breathes in and breathes out
long in-breaths and long out-breaths defined by extent, affinity (chanda)
arises. (d) Through affinity he breathes in a long in-breath more subtle than
before defined by extent. (e) Through affinity he breathes out a long out-breath
more subtle than before defined by extent. (f) Through affinity he breathes in
and breathes out long in-breaths and out-breaths more subtle than before defined
by extent. As, through affinity, he breathes in and breathes out long in-breaths
and out-breaths more subtle than before defined by extent, gladness (pamojja)
arises. (g) Through gladness he breathes in a long in-breath more subtle than
before defined by extent. (h) Through gladness he breathes out a long out-breath
more subtle than before defined by extent. (i) Through gladness he breathes in
and breathes out long in-breaths and out-breaths more subtle than before defined
by extent. As, through gladness, he breathes in and breathes out long in-breaths
and out-breaths more subtle than before defined by extent, his mind turns away
from the long in-breaths and out-breaths, and equanimity is established.
[The foundation of mindfulness]
Long in-breaths and out-breaths in these nine aspects are a body. The foundation
is mindfulness. The contemplation is knowledge. The body is the foundation, but
it is not the mindfulness. Mindfulness is both the foundation and the
mindfulness. By means of that mindfulness and that knowledge he contemplates
that body. Hence 'Development of the foundation of mindfulness consisting in
contemplation of the body as a body' is said.
He contemplates: how does he contemplate that body? He contemplates it as
impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory he abandons
perception of satisfaction, 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.
Development: there are four kinds of development (bhavana):
(i) development in the sense of non-excess of dhammas produced therein;
(ii) development in the sense of single function (taste) of the faculties;
(iii) development in the sense of effectiveness of the appropriate effort;
(iv) and development in the sense of repetition.
[Exercise of mindfulness and full-awareness]
When he understands unification of mind (ekagga-citta) and non-distraction
(avikkhepa) through long in-breaths and out-breaths, his feelings are recognized
as they arise, recognized as they abide, recognized as they subside; his
perceptions are recognized as they arise, recognized as they abide, recognized
as they subside; his thoughts are recognized as they arise, recognized as they
abide, recognized as they subside.
How are feelings recognized as they arise, recognized as they abide, 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 kamma 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 abiding of feeling recognized?
When he gives attention [to feeling] as impermanent, the abiding as exhaustion
is recognized; when he gives [it] attention as unsatisfactory, the abiding as
terror is recognized; when he gives [it] attention as not self the abiding as
emptiness is recognized. This is how the abiding 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 kamma 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 abide, and
recognized as they subside [when he understands unification of mind and
non-distraction through breathing in and breathing out long in-breaths and
out-breaths defined by extent].
How are perceptions recognized as they arise, recognized as they abide,
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 with
feeling].
This is how perceptions are recognized as they arise, recognized as they abide,
and recognized as they subside [when he understands unification of mind and
non-distraction through breathing in and breathing out long in-breaths and
out-breaths defined by extent].
How are thoughts recognized as they arise, recognized as they abide, recognized
as they subside? How is the arising of thoughts recognized?
The arising of thoughts is recognized in the sense of conditioned arising thus:
with the arising of ignorance there is the arising of thoughts ... with the
arising of craving ... with the arising of kamma ... with the arising of
perception ... [and so on as with feeling and perception].
This is how thoughts are recognized as they arise, recognized as they abide, and
recognized as they subside [when he understands unification of mind and
non-distraction through breathing in and breathing out long in-breaths and
out-breaths defined by extent].
[Combining the faculties, etc.]
When he understands unification of mind and non-distraction through long
in-breaths and out-breaths, he combines the faculties, understands their domain
(gocara), and penetrates their meaning of sameness (sama), ... he combines the
powers ... he combines the enlightenment factors ... he combines the path ...
he combines [other] dhammas, understands their domain, and penetrates their
meaning of sameness.
He combines the faculties: how does he combine the faculties?
He combines the faith faculty through its meaning of resolution, he combines the
effort faculty through its meaning of exertion, he combines the mindfulness
faculty through its meaning of foundation, he combines the concentration faculty
through its meaning of non-distraction, he combines the discernment faculty
through its meaning of seeing. This person combines these faculties on this
object [i.e. the sign for the anchoring of mindfulness: the nose tip or upper
lip while breathing long in-breaths and out-breaths defined by extent]. Hence
'he combines the faculties' is said.
He understands their domain: his supporting-object (arammana) is his domain; his
domain is his supporting-object. He understands, thus he is a person; the
act-of-understanding is discernment (panna).
Sameness: the appearance of the supporting-object is sameness, the
non-distraction of mind is sameness, the cleansing (vodana) of mind is sameness.
Meaning: meaning as blameless, meaning as without defilement, meaning as
cleansing, ultimate meaning.
Penetrates: he penetrates the establishment of the supporting object, he
penetrates the meaning of non-distraction of mind, he penetrates the meaning of
steadiness of mind, he penetrates the meaning of the cleansing of mind. Hence
'penetrates the meaning of sameness' is said.
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 effort
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
ushakability by ignorance. This person combines these powers on this object
[i.e. the sign for the anchoring of mindfulness: the nose tip or upper lip while
breathing long in-breaths and out-breaths defined by extent]. Hence 'he combines
the powers' is said.
[He understands their domain: as above.]
[Sameness: as above.]
[Meaning: as above.]
[Penetrates: as above.]
He combines the enlightenment factors: how does he combine the enlightenment
factors?
He combines the mindfulness enlightenment factor through its meaning of
foundation. He combines the investigation-of-dhammas enlightenment factor
through its meaning of investigating. He combines the effort 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 [i.e. the sign for the
anchoring of mindfulness: the nose tip or upper lip while breathing long
in-breaths and out-breaths defined by extent]. Hence 'He combines the
enlightenment factors' is said.
[He understands their domain: as above.]
[Sameness: as above.]
[Meaning: as above.]
[Penetrates: as above.]
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 speech through its
meaning of embracing. He combines right action 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 foundation. He combines right concentration
through its meaning of non-distraction. This person combines this path on this
object [i.e. the sign for the anchoring of mindfulness: the nose tip or upper
lip while breathing long in-breaths and out-breaths defined by extent]. Hence
'He combines the path' is said.
[He understands their domain: as above.]
[Sameness: as above.]
[Meaning: as above.]
[Penetrates: as above.]
He combines calm abiding through its meaning of non-distraction. He combines
clear seeing through its meaning of contemplation. He combines calm abiding and
clear seeing through their meaning of single function (taste). He combines
coupling [of calm abiding and clear seeing] through its meaning of non-excess.
He combines purification of virtue through its meaning of restraint. He combines
purification of mind 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 tranquilization.
Affinity 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. Discernment 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 dhammas on this object [i.e. the sign for the
anchoring of mindfulness: the nose tip or upper lip while breathing long
in-breaths and out-breaths defined by extent]. Hence 'He combines [other]
dhammas' is said.
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]
(a) He breathes in a short in-breath defined by brevity. (b ) He breathes out a
short out-breath defined by brevity. (c ) He breathes in and breathes out short
in-breaths and short out-breaths defined by brevity. As he breaths in and
breathes out short in-breaths and out-breaths defined by brevity, affinity
arises. (d) Through affinity he breathes in a short in-breath more subtle than
before defined by brevity. (e) Through affinity he breathes out a short
out-breath more subtle than before defined by brevity. (f) Through affinity he
breathes in and breathes out short in-breaths and out-breaths more subtle than
before defined by brevity. As, through affinity, he breathes in and breathes out
short in-breaths and out-breaths more subtle than before defined by brevity,
gladness arises. (g) Through gladness he breathes in a short in-breath more
subtle than before defined by brevity. (h) Through gladness he breathes out a
short out-breath more subtle than before defined by brevity. (i) Through
gladness he breathes in and breathes out short in-breaths and out-breaths more
subtle than before defined by brevity. As, through gladness, he breathes in and
breathes out short in-breaths and out-breaths more subtle than before defined by
brevity, his mind turns away from the short in-breaths and out-breaths, and
equanimity is established.
[The foundation of mindfulness]
Short in-breaths and out-breaths in these nine aspects are a body. The
foundation is mindfulness. The contemplation is knowledge. The body is the
foundation, but it is not the mindfulness. Mindfulness is both the foundation
and the mindfulness. By means of that mindfulness and that knowledge he
contemplates that body. Hence 'Development of the foundation of mindfulness
consisting in contemplation of the body as a body' is said.
He contemplates: how does he contemplate that body? He contemplates it as
impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory 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.
Development: there are four kinds of development:
(i) development in the sense of non-excess of dhammas produced therein;
(ii) development in the sense of single function (taste) of the faculties;
(iii) development in the sense of effectiveness of the appropriate effort;
(iv) and development in the sense of repetition.
[Exercise of mindfulness and full-awareness]
When he understands unification of mind and non-distraction through short
in-breaths and out-breaths, his feelings are recognized as they arise ... as
they abide ... as they subside ... his perceptions are recognized as they arise
... as they abide ... as they subside ... his thoughts are recognized as they
arise ... as they abide ... as they subside ... [and so on as with the long
breath].
[Combining the faculties, etc.]
When he understands unification of mind and non-distraction through long
in-breaths and out-breaths, he combines the faculties ... he combines the
powers ... he combines the enlightenment factors ... he combines the path ...
he combines [other] dhammas, understands their domain, and penetrates their
meaning of sameness [.....]
He combines calm abiding through its meaning of non-distraction. He combines
clear seeing through its meaning of contemplation. He combines calm abiding and
clear seeing through their meaning of single function (taste). He combines
coupling [of calm abiding and clear seeing] through its meaning of non-excess
[and so on as with the long breath].
How is it that (5) he trains thus 'I shall breathe in acquainted with the whole
body;' (6) he trains thus 'I shall breathe out acquainted with the whole body'?
[Analysis of the object]
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 mind fabrications: these are the mental body.
What is the material body?
The four great elements and the forms derived from clinging to the four great
elements, the in-breath and out-breath and the sign for anchoring [mindfulness],
and also what are called body fabrications: this is the material body.
How is he acquainted with these bodies? When he understands unification of mind
and non-distraction through long in-breaths, his mindfulness is founded. By
means of that mindfulness and that knowledge he is acquainted with those bodies.
When he understands unification of mind and non-distraction through long
outbreaths ... through short in-breaths ... through short out-breaths, his
mindfulness is founded. By means of that mindfulness and that knowledge he is
acquainted with those bodies.
When he adverts [to the three trainings of higher virtue (adhisila), higher mind
(adhicitta), and higher discernment (adhipanna)], he is acquainted with those
bodies. When he knows, he is acquainted with those bodies. When he sees ...
reviews, steadies his mind ... resolves with faith ... exerts effort ...
establishes mindfulness ... concentrates mind ... 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]
In-breaths and out-breaths while acquainted with the whole body are a body. The
foundation is mindfulness. The contemplation is knowledge. The body is the
foundation, but it is not the mindfulness. Mindfulness is both the foundation
and the mindfulness. By means of that mindfulness and that knowledge he
contemplates that body. Hence 'Development of the foundation of mindfulness
consisting in contemplation of the body as a body' is said.
He contemplates: how does he contemplate that body? He contemplates it as
impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory he abandons
perception of satisfaction, 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.
Development: there are four kinds of development:
(i) development in the sense of non-excess of dhammas produced therein;
(ii) development in the sense of single function (taste) of the faculties;
(iii) development in the sense of effectiveness of the appropriate effort;
(iv) and development in the sense of repetition.
[Training]
In-breaths and out-breaths while acquainted with the whole body are purification
of virtue in the sense of restraint; they are purification of mind 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 mind; the meaning of seeing
therein is training in the higher discernment.
When he adverts to these three trainings he trains, when he knows them he
trains, when he sees ... reviews ... steadies his mind ... resolves with faith
... exerts energy ... establishes mindfulness ... concentrates mind ... 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 trains.
[Exercise of mindfulness and full-awareness]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths while acquainted with the whole body, his feelings are
recognized as they arise ... as they abide ... as they subside ... his
perceptions are recognized as they arise ... as they abide ... as they subside
... his thoughts are recognized as they arise ... as they abide ... as they
subside ... [and so on as with the long breath and short breath].
[Combining the faculties, etc.]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths while acquainted with the whole body, he combines the faculties
... he combines the powers ... he combines the enlightenment factors ... he
combines the path ... he combines [other] dhammas, understands their domain,
and penetrates their meaning of sameness [.....]
He combines calm abiding through its meaning of non-distraction. He combines
clear seeing through its meaning of contemplation. He combines calm abiding and
clear seeing through their meaning of single function (taste). He combines
coupling [of calm abiding and clear seeing] through its meaning of non-excess
[and so on as with the long breath and short breath].
How is it that (7) he trains thus 'I shall breathe in calming the body
fabrication;' (8 ) he trains thus 'I shall breathe out calming the body
fabrication'?
[Analysis of the object]
What is the body fabrication? Long in-breaths are of the body; these things,
being bound up with the body, are body fabrications; he trains in calming,
stopping, stilling, those body fabrications. 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 belong to the body;
out-breaths while acquainted with the whole body belong to the body; these
things, being bound up with the body, are body fabrications; he trains in
calming, stopping, stilling, those body fabrications.
When there are such body fabrications 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 calming the
body fabrication;' he trains thus' I shall breathe out calming the body
fabrication.' When there are such body fabrications 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 calming the body fabrication;' he trains thus 'I shall
breathe out calming the body fabrication.'
So then he trains thus 'I shall breathe in calming the body fabrication;' he
trains thus 'I shall breathe out calming the body fabrication:' that being so,
there is no production of the 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 calming the body fabrication;' he
trains thus 'I shall breathe out calming the body fabrication:' that being so,
there is production of the 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 [mind 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 [mind 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 mind 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
[mind does not become distracted] because the sign of the gross inbreaths 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 [mind 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 [are so faint that
perception of them] has ceased, then afterwards mind does not become distracted
because it has the sign of the faint in-breaths and out-breaths as its object
[i.e. the subtle awareness of the material body which remains when the faint
breaths are too faint to be noticed -- this remaining 'sign' being either as
small as the nostril area (or upper lip in one breathing through the mouth), or
as large as the internal felt-sense of the whole body (indicated previously as
being the sign for anchoring mindfulness, and at this level of subtlety
represents its full development as the sign of calm abiding)]. That being so,
there is production of the 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]
In-breaths and out-breaths calming the body fabrication are a body. The
foundation is mindfulness. The contemplation is knowledge. The body is the
foundation, but it is not the mindfulness. Mindfulness is both the foundation
and the mindfulness. By means of that mindfulness and that knowledge he
contemplates that body. Hence "Development of the foundation of mindfulness
consisting in contemplation of the body as a body' is said.
He contemplates: how does he contemplate that body? He contemplates it as
impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory he abandons
perception of satisfaction, 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.
[Development: as above for the long breath, short breath and whole body.]
[Training: as above for the whole body.]
[Exercise of mindfulness and full-awareness]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths while calming the body fabrication, his feelings are recognized
as they arise ... as they abide ... as they subside ... his perceptions are
recognized as they arise ... as they abide ... as they subside ... his thoughts
are recognized as they arise ... as they abide ... as they subside ... [and so
on as with the long breath, short breath, and whole body].
[Combining the faculties, etc.]
When he understands unification of mind and nondistraction through in-breaths
and out-breaths while calming the body fabrication, he combines the faculties
... he combines the powers ... he combines the enlightenment factors ... he
combines the path ... he combines [other] dhammas, understands their domain,
and penetrates their meaning of sameness [.....]
He combines calm abiding through its meaning of non-distraction. He combines
clear seeing through its meaning of contemplation. He combines calm abiding and
clear seeing through their meaning of single function (taste). He combines
coupling [of calm abiding and clear seeing] through its meaning of non-excess
[and so on as with the long breath, short breath, and whole body].
[Conclusion of the first tetrad.]
*
How is it that (9) he trains thus 'I shall breathe in acquainted with
happiness;' (10) he trains thus 'I shall breathe out acquainted with happiness'?
[Analysis of the object]
What is happiness (piti)?
When he understands unification of mind and non-distraction through long
in-breaths, gladness due to happiness arises in him ... When he understands
unification of mind and nondistraction through long out-breaths ... through
short in-breaths ... through short out-breaths ... through in-breaths while
acquainted with the whole body ... through out-breaths while acquainted with
the whole body ... through in-breaths calming the body fomlation ... through
out-breaths calming the body fabrication, gladness due to happiness arises in
him. Any happiness (piti), gladness (pamojja), rejoicing (amodana), joy
(pamodana), shining mirth (bhasa pabhasa), bliss (vitti), elation (odagya),
satisfaction (attamanta), mental uplift (cittassa), is happiness.
How is he acquainted with that happiness?
When he understands unification of mind and non-distraction through long
in-breaths, his mindfulness is founded. By means of that mindfulness and that
knowledge he is acquainted with that happiness. When he understands unification
of mind and non-distraction through long out-breaths ... through short
in-breaths ... through short out-breaths ... through inbreaths while acquainted
with the whole body, through outbreaths while acquainted with the whole body
... through in-breaths calming the body fabrication ... through out-breaths
calming the body fabrication, his mindfulness is founded. By means of that
mindfulness and that knowledge he is acquainted with that happiness.
When he adverts [to the three trainings of higher virtue, higher mind, and
higher discernment], he is acquainted with that happiness. When he knows, that
happiness is experienced ... [and so on as above, 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]
Through in-breaths and out-breaths while acquainted with happiness there is
feeling. The foundation is mindfulness. The contemplation is knowledge. The
feeling is the foundation, but it is not the mindfulness. Mindfulness is both
the foundation and the mindfulness. By means of that mindfulness and that
knowledge he contemplates that feeling. Hence 'Development of the foundation of
mindfulness consisting in contemplation of feelings as feelings' is said.
He contemplates: how does he contemplate those feelings? He contemplates them
as impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory he abandons
perception of satisfaction, 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
feelings.
[Development: as above for the long breath, short breath, whole body, and
calming body fabrication.]
[Training: as above for the whole body, and calming body fabrication.]
[Exercise of mindfulness and full-awareness]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths while acquainted with happiness, his feelings are recognized as
they arise ... as they abide ... as they subside ... his perceptions are
recognized as they arise ... as they abide ... as they subside ... his thoughts
are recognized as they arise ... as they abide ... as they subside ... [and so
on as with the long breath, short breath, whole body, and calming body
fabrication].
[Combining the faculties, etc.]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths while acquainted with happiness, he combines the faculties ...
he combines the powers ... he combines the enlightenment factors ... he
combines the path ... he combines [other] dhammas, understands their domain,
and penetrates their meaning of sameness [.....]
He combines calm abiding through its meaning of non-distraction. He combines
clear seeing through its meaning of contemplation. He combines calm abiding and
clear seeing through their meaning of single function (taste). He combines
coupling [of calm abiding and clear seeing] through its meaning of non-excess
[and so on as with the long breath, short breath, whole body, and calming body
fabrication].
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]
Pleasure (sukha): 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 satisfactory 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.
How is he acquainted with that pleasure?
When he understands unification of mind 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,
through out-breaths while acquainted with the whole body ... through in-breaths
calming the body formation ... through out-breaths calming the body fabrication
... through in-breaths while acquainted with happiness ... through outbreaths
while acquainted with happiness, his mindfulness is founded. By means of that
mindfulness and that knowledge he is acquainted with that pleasure.
When he adverts [to the three trainings of higher virtue, higher mind, and
higher discernment], he is acquainted with that pleasure. When he knows ... [and
so on as above, 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]
Through in-breaths and out-breaths while acquainted with pleasure there is
feeling ... Hence 'Development of the foundation of mindfulness consisting in
contemplation of feelings as feelings' is said.
He contemplates: how does he contemplate those feelings? He contemplates them
as impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory he abandons
perception of satisfaction, 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
feelings.
[Development: as above for the body tetrad and happiness.]
[Training: as above for the body tetrad and happiness.]
[Exercise of mindfulness and full-awareness]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths while acquainted with pleasure, his feelings are recognized as
they arise ... as they abide ... as they subside ... his perceptions are
recognized as they arise ... as they abide ... as they subside ... his thoughts
are recognized as they arise ... as they abide ... as they subside ... [and so
on as with the body tetrad and happiness].
[Combining the faculties, etc.]
When he understands unification of mind and nondistraction through in-breaths
and out-breaths while acquainted with pleasure, he combines the faculties ... he
combines the powers ... he combines the enlightenment factors ... he combines
the path ... he combines [other] dhammas, understands their domain, and
penetrates their meaning of sameness [.....]
He combines calm abiding through its meaning of non-distraction. He combines
clear seeing through its meaning of contemplation. He combines calm abiding and
clear seeing through their meaning of single function (taste). He combines
coupling [of calm abiding and clear seeing] through its meaning of non-excess
[and so on as with the body tetrad and happiness].
How is it that (13) he trains thus 'I shall breathe in acquainted with the mind
fabrication;' (14) he trains thus 'I shall breathe out acquainted with the mind
fabrication'?
[Analysis of the object]
What is the mind fabrication?
Perception and feeling due to long in-breaths are mental; these things, being
bound up with mind, are mind fabrications. Perception and feeling due to long
outbreaths ... short in-breaths ... short out-breaths ... in-breaths while
acquainted with the whole body ... out-breaths while acquainted with the whole
body ... in-breaths calming the body fabrication ... out-breaths calming the
body fabrication ... 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 mind, are mind fabrications. This is the mind fabrication.
How is he acquainted with those mind fabrications?
When he understands unification of mind and non-distraction through long
in-breaths ... long out-breaths ... short in-breaths ... short out-breaths ...
in-breaths while acquainted with the whole body ... outbreaths while acquainted
with the whole body ... in-breaths calming the body fabrication ... out-breaths
calming the body fabrication ... 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
founded. By means of that mindfulness and that knowledge those mind fabrications
are experienced.
When he adverts [to the three trainings of higher virtue, higher mind, and
higher discernment], those mind fabrications are experienced. When he knows ...
[and so on as above, up to] ... When he realizes what is to be realized, those
mind fabrications are experienced. That is how those mind fabrications are
experienced.
[The foundation of mindfulness]
Through in-breaths and out-breaths while acquainted with the mind fabrication
there is feeling ... Hence 'Development of the foundation of mindfulness
consisting in contemplation of feelings as feelings' is said.
He contemplates: how does he contemplate those feelings? He contemplates them
as impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory he abandons
perception of satisfaction, 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
feelings.
[Development: as above for the body tetrad, happiness, and pleasure.]
[Training: as above for the body tetrad, happiness, and pleasure.]
[Exercise of mindfulness and full-awareness]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths while acquainted with the mind fabrication, his feelings are
recognized as they arise ... as they abide ... as they subside ... his
perceptions are recognized as they arise ... as they abide ... as they subside
... his thoughts are recognized as they arise ... as they abide ... as they
subside ... [and so on as with the body tetrad, happiness, and pleasure].
[Combining the faculties, etc., as above for the body tetrad, happiness, and
pleasure.]
How is it that (15) he trains thus 'I shall breathe in calming the mind
fabrication;' (16) he trains thus 'I shall breathe out calming the mind
fabrication'?
[Analysis of the object]
What is the mind fabrication?
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 ... out-breaths while acquainted with the whole body ... in-breaths
calming the body fabrication ... out-breaths calming the body fabrication ...
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 mind
fabrication ... out-breaths while acquainted with the mind fabrication are
mental; these things, being bound up with mind, are mind fabrications; he trains
in calming, stopping, stilling, those mind fabrications.
[The foundation of mindfulness]
Through in-breaths and out-breaths calming the mind fabrication there is feeling
... Hence 'Development of the foundation of mindfulness consisting in
contemplation of feelings as feelings' is said.
He contemplates: how does he contemplate those feelings? He contemplates them
as impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory he abandons
perception of satisfaction, 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
feelings.
[Development: as above for the body tetrad, happiness, pleasure, and mind
fabrication.]
[Training: as above for the body tetrad, happiness, pleasure, and mind
fabrication.]
[Exercise of mindfulness and full-awareness]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths while calming the mind fabrication, his feelings are recognized
as they arise ... as they abide ... as they subside ... his perceptions are
recognized as they arise ... as they abide ... as they subside ... his thoughts
are recognized as they arise ... as they abide ... as they subside ... [and so
on as with the body tetrad, happiness, pleasure, and mind fabrication].
[Combining the faculties, etc., as above for the body tetrad, happiness,
pleasure, and mind fabrication.]
[Conclusion of the second tetrad.]
How is it that (17) he trains thus 'I shall breathe in acquainted with mind;'
(18 ) he trains thus 'I shall breathe out acquainted with mind'?
[Analysis of the object]
What is that mind?
There is mind as consciousness due to long in-breaths ... There is mind as
consciousness due to short in-breaths ... [and so on with all the other modes up
to] ... There is mind as consciousness due to out-breaths calming the mind
fabrication; any mind, cognizance, mentation, heart, lucidity, mind, mind base,
mind faculty, consciousness, consciousness aggregate, mind consciousness
principle produced by that (i.e. tajja mano), is mind.
How is he acquainted with that mind?
When he understands unification of mind and non-distraction through long
in-breaths, ... [and so on with all the other modes up to] ... When he
understands unification of mind and non-distraction through out-breaths calming
the mind fabrication his mindfulness is founded. By means of that mindfulness
and that knowledge he is acquainted with that mind.
When he adverts [to the three trainings of higher virtue, higher mind, and
higher discernment], he is acquainted with that mind. When he knows ... [and so
on as above, up to] ... When he realizes what is to be realized, he is
acquainted with that mind. That is how he is acquainted with that mind.
[The foundation of mindfulness]
Through in-breaths and out-breaths while acquainted with mind there is mind as
consciousness ... Hence 'Development of the foundation of mindfulness consisting
in contemplation of mind as mind' is said.
He contemplates: how does he contemplate that mind? He contemplates it as
impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory he abandons
perception of satisfaction, 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 mind.
[Development: as above for the body tetrad and feeling tetrad.]
[Training: as above for the body tetrad and feeling tetrad.]
[Exercise of mindfulness and full-awareness]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths while acquainted with mind, his feelings are recognized as they
arise ... as they abide ... as they subside ... his perceptions are recognized
as they arise ... as they abide ... as they subside ... his thoughts are
recognized as they arise ... as they abide ... as they subside ... [and so on as
with the body tetrad and feeling tetrad].
[Combining the faculties, etc., as above for the body tetrad and feeling
tetrad.]
How is it that (19) he trains thus 'I shall breathe in gladdening mind;' (20) he
trains thus 'I shall breathe out gladdening mind'?
[Analysis of the object]
What is gladdening of mind?
When he understands unification of mind and non-distraction through long
in-breaths ... [and so on with all the other modes up to] ... When he
understands unification of mind and non-distraction through out-breaths while
acquainted with mind, gladdening of mind arises in him. Any gladdening of mind,
gladdenedness, gayness, gaiety, satisfaction, elation, mental uplift, is
gladdening of mind.
[The foundation of mindfulness]
Through in-breaths and out-breaths gladdening mind there is mind as
consciousness ... Hence 'Development of the foundation of mindfulness
consisting in contemplation of mind as mind' is said.
He contemplates: how does he contemplate that mind? He contemplates it as
impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory he abandons
perception of satisfaction, 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 mind.
[Development: as above for the body tetrad and feeling tetrad.]
[Training: as above for the body tetrad and feeling tetrad.]
[Exercise of mindfulness and full-awareness]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths gladdening mind, his feelings are recognized as they arise ...
as they abide ... as they subside ... his perceptions are recognized as they
arise ... as they abide ... as they subside ... his thoughts are recognized as
they arise ... as they abide ... as they subside ... [and so on as with the body
tetrad and feeling tetrad].
[Combining the faculties, etc., as above for the body tetrad and feeling
tetrad.]
How is it that (21) he trains thus 'I shall breathe in concentrating mind;' (22)
he trains thus 'I shall breathe out concentrating mind'?
[Analysis of the object]
What is concentration?
Unification of mind and non-distraction due to long in-breaths are
concentration ... [and so on with all the other modes up to] ... Unification of
mind and non-distraction due to out-breaths concentrating mind are
concentration; any stationariness, steadiedness, steadfastness, of mind,
non-scattering, nondistraction, non-scatteredness of mentation, calm abiding,
concentration faculty, concentration power, right concentration, is
concentration.
[The foundation of mindfulness]
Through in-breaths and out-breaths concentrating mind there is mind as
consciousness ... Hence 'Development of the foundation of mindfulness
consisting in contemplation of mind as mind' is said.
He contemplates: how does he contemplate that mind? He contemplates it as
impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory he abandons
perception of satisfaction, 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 mind.
[Development: as above for the body tetrad and feeling tetrad.]
[Training: as above for the body tetrad and feeling tetrad.]
[Exercise of mindfulness and full-awareness]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths concentrating mind, his feelings are recognized as they arise
... as they abide ... as they subside ... his perceptions are recognized as they
arise ... as they abide ... as they subside ... his thoughts are recognized as
they arise ... as they abide ... as they subside ... [and so on as with the body
tetrad and feeling tetrad].
[Combining the faculties, etc., as above for the body tetrad and feeling
tetrad.]
How is it that (23) he trains thus 'I shall breathe in liberating mind;' (24) he
trains thus 'I shall breathe out liberating mind'?
[Analysis of the object]
He trains thus 'I shall breathe in liberating mind from greed,' he trains thus
'I shall breathe out liberating mind from greed;' he trains thus 'I shall
breathe in liberating mind from hate,' he trains thus 'I shall breathe out
liberating mind from hate;' he trains thus 'I shall breathe in liberating mind
from delusion,' he trains thus 'I shall breathe out liberating mind from
delusion;' he trains thus 'I shall breathe in liberating mind from conceit
(pride)' ... 'I shall breathe in liberating mind from [false] view' ... 'I shall
breathe in liberating mind from uncertainty' ... 'I shall breathe in liberating
mind from stiffness and torpor' ... 'I shall breathe in liberating mind from
agitation' ... 'I shall breathe in liberating mind from consciencelessness' ...
'I shall breathe in liberating mind from shamelessness,' he trains thus 'I shall
breathe out liberating mind from shamelessness.'
[The foundation of mindfulness]
Through in-breaths and out-breaths liberating mind there is mind as
consciousness ... Hence 'Development of the foundation of mindfulness
consisting in contemplation of mind as mind' is said.
He contemplates: how does he contemplate that mind? He contemplates it as
impermanent, not as permanent; as unsatisfactory, not as satisfactory; 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 unsatisfactory he abandons
perception of satisfaction, 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 mind.
[Development: as above for the body tetrad and feeling tetrad.]
[Training: as above for the body tetrad and feeling tetrad.]
[Exercise of mindfulness and full-awareness]
When he understands unification of mind and non-distraction through in-breaths
and out-breaths liberating mind, his feelings are recognized as they arise ...
as they abide ... as they subside ... his perceptions are recognized as they
arise ... as they abide ... as they subside ... his thoughts are recognized as
they arise ... as they abide ... as they subside ... [and so on as with the body
tetrad and feeling tetrad].
[Combining the faculties, etc., as above for the body tetrad and feeling
tetrad.]
[Conclusion of the third tetrad.]
*
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]
Impermanent: What is impermanent?
The five aggregates are impermanent.
In what sense impermanent?
Impermanent in the sense of rise and fall.
*
He trains thus 'I shall breathe in contemplating impermanence of form;' he
trains thus 'I shall breathe out contemplating impermanence of form;' he trains
thus 'I shall breathe in contemplating impermanence of feeling,' he trains thus
'I shall breathe out contemplating impermanence of feeling;' he trains thus 'I
shall breathe in contemplating impermanence of perception,' he trains thus 'I
shall breathe out contemplating impermanence of perception;' he trains thus 'I
shall breathe in contemplating impermanence of fabrication,' he trains thus 'I
shall breathe out contemplating impermanence of fabrication;' he trains thus 'I
shall breathe in contemplating impermanence of consciousness,' he trains thus 'I
shall breathe out contemplating impermanence of consciousness;' [and so on with
the remainder of a list of 201 dhammas, including:] he trains thus 'I shall
breathe in contemplating impermanence of the first jhana,' he trains thus 'I
shall breathe out contemplating impermanence of the first jhana;' he trains
thus 'I shall breathe in contemplating impermanence of the second jhana ... the
third jhana ... the fourth jhana,' he trains thus 'I shall breathe out
contemplating impermanence of the fourth jhana;' ... he trains thus 'I shall
breathe in contemplating the impermanence of ignorance,' he trains thus 'I shall
breathe out contemplating impermanence of ignorance;' he trains thus 'I shall
breathe in contemplating impermanence of fabrications ... consciousness ... name
and form ... the sixfold sensory spheres ... contact ... feeling ... craving ...
grasping ... becoming ... birth ... he trains thus 'I shall breathe out
contemplating impermanence of ageing-and-death.'
[The foundation of mindfulness]
Through in-breaths and out-breaths contemplating impermanence there are dhammas
... Hence 'Development of the foundation of mindfulness consisting in
contemplation of dhammas as dhammas' is said.
[He contemplates: as above for the body, feeling, and mind tetrads.]
[Development: as above for the body, feeling, and mind tetrads.]
[Training: as above for the body, feeling, and mind tetrads.]
[Exercise of mindfulness and full-awareness: as above for the body, feeling, and
mind tetrads.]
[Combining the faculties, etc., as above for the body, feeling, and mind
tetrads.]
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]
Seeing danger in form, he has affinity for the fading away of greed for form, he
is resolute in faith and his mind is well steadied thereon; he trains thus 'I
shall breathe in contemplating fading away of greed for form,' he trains thus 'I
shall breathe out contemplating fading away of greed for form.' Seeing danger
in feeling ... perception ... fabrications ... consciousness [as above, up to]
... seeing danger in ageing-and-death he has affinity for the fading away of
greed for ageing-and-death, he is resolute in faith and his mind 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]
Through in-breaths and out-breaths contemplating fading away there are dhammas
... Hence 'Development of the foundation of mindfulness consisting in
contemplation of dhammas as dhammas' is said.
[Training: as above for the body, feeling, and mind tetrads.]
[Exercise of mindfulness and full-awareness: as above for the body, feeling, and
mind tetrads.]
[Combining the faculties, etc., as above for the body, feeling, and mind
tetrads.]
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]
Seeing danger in form, he has affinity for the cessation of form, he is resolute
in faith and his mind is well steadied thereon; he trains thus 'I shall breathe
in contemplating the cessation of form,' he trains thus 'I shall breathe out
contemplating the cessation of form.' Seeing danger in feeling ... perception
... fabrications ... consciousness [as above, up to] ... Seeing danger in
ageing-and-death, he has affinity for the cessation of ageing-and-death, he is
resolute in faith and his mind 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.'
*
[The foundation of mindfulness]
Through in-breaths and out-breaths contemplating cessation there are dhammas ...
Hence 'Development of the foundation of mindfulness consisting in contemplation
of dhammas as dhammas' is said.
[Training: as above for the body, feeling, and mind tetrads.]
[Exercise of mindfulness and full-awareness: as above for the body, feeling, and
mind tetrads.]
[Combining the faculties, etc., as above for the body, feeling, and mind
tetrads.]
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]
Relinquishment: there are two kinds of relinquishment: relinquishment as giving
up and relinquishment as entering into (launching out into). It gives up form,
thus it is relinquishment as giving up; mind enters into the cessation of form,
nibbana, thus it is relinquishment as entering into; he trains thus 'I shall
breathe in contemplating relinquishment of form,' he trains thus 'I shall
breathe out contemplating relinquishment of form.' It gives up feeling ...
perception ... fabrications ... consciousness [as above, up to] ... 'I shall
breathe out contemplating relinquishment of ageing-and-death.'
[The foundation of mindfulness]
Through in-breaths and out-breaths contemplating relinquishment there are
dhammas ... Hence 'Development of the foundation of mindfulness consisting in
contemplation of dhammas as dhammas' is said.
[Training: as above for the body, feeling, and mind tetrads.]
[Exercise of mindfulness and full-awareness: as above for the body, feeling, and
mind tetrads.]
[Combining the faculties, etc., as above for the body, feeling, and mind
tetrads.]
[Conclusion of the fourth tetrad.]
What are the twenty-four kinds of knowledge through concentration?
Unification of mind and non-distraction through long in-breaths are
concentration. Unification of mind 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 mind and non-distraction through out-breaths liberating mind
are concentration. These are the twenty-four kinds of knowledge through
concentration.
What are the seventy-two kinds of knowledge through clear seeing?
Due to long in-breath there is clear seeing in the sense of contemplation as
impermanent, there is clear seeing in the sense of contemplation as
unsatisfactory, there is clear seeing 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 mind there is clear seeing in the sense of
contemplation of impermanence, there is clear seeing in the sense of
contemplation of unsatisfactoriness, there is clear seeing in the sense of
contemplation of not self. These are the seventy-two kinds of knowledge through
clear seeing.
What are the eight kinds of knowledge of dispassion?
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.
What are the eight kinds of knowledge of what is in conformity with dispassion?
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.
What are the eight kinds of knowledge as tranquilization of dispassion?
Understanding of reflexion and of composure due to in-breath in one
contemplating impermanence is knowledge as tranquilization 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 tranquilization of
dispassion. These are the eight kinds of knowledge as tranquilization of
dispassion.
What are the twenty-one kinds of knowledge of bliss of deliverance
(vimuttisukha)?
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.
With the once-returner 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.
With the non-returner 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.
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 mindfulness of breathing.
___________________________________
This is a preliminary reworking of (primarily) the practice-oriented sections of
Ven. Nanamoli's English translation of the Anapanasati-katha from the
Patisambhidamagga (Khuddaka Nikaya), the earliest extant detailed commentary on
Buddhist meditation available in an Indic language.
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