Visuddhimagga, (paṭhamo bhāgo), 8. anussatikammaṭṭhānaniddeso, ānāpānassatikathā |
[(9) MINDFULNESS OF BREATHING] |
anus-sati-kammaṭṭhāna-niddeso, ānā-pāna-s-sati-kathā |
145. Now comes the description of the development of mindfulness of breathing as a meditation subject. |
♦ 215. idāni yaṃ taṃ bhagavatā “ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti evaṃ pasaṃsitvā — |
It has been recommended by the Blessed One thus: “And, bhikkhus, this concentration through mindfulness of breathing, when developed and practiced much, is both peaceful and sublime, it is an unadulterated blissful abiding, and it banishes at once and stills evil unprofitable thoughts as soon as they arise” (S V 321; Vin III 70). |
♦ “kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? |
It has been described by the Blessed One as having sixteen bases thus: “And how developed, bhikkhus, how practiced much, is concentration through mindfulness of breathing both peaceful and sublime, an unadulterated blissful abiding, banishing at once and stilling evil unprofitable thoughts as soon as they arise? |
idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so satova assasati sato passasati. |
“Here, bhikkhus, 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, [267] ever mindful he breathes in, mindful he breathes out. |
dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti. dīghaṃ vā passasanto ... pe ... rassaṃ vā assasanto ... pe ... rassaṃ vā passasanto rassaṃ passasāmīti pajānāti. sabbakāyapaṭisaṃvedī assasissāmīti sikkhati. sabbakāyapaṭisaṃvedī passasissāmīti sikkhati. passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. |
“(i) Breathing in long, he knows: ‘I breathe in long;’ or breathing out long, he knows: ‘I breathe out long.’ (ii) Breathing in short, he knows: ‘I breathe in short;’ or breathing out short, he knows: ‘I breathe out short.’ (iii) He trains thus: ‘I shall breathe in experiencing the whole body;’ he trains thus: ‘I shall breathe out experiencing the whole body.’ (iv) He trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation.’ |
pītipaṭisaṃvedī... sukhapaṭisaṃvedī... cittasaṅkhārapaṭisaṃvedī... passambhayaṃ cittasaṅkhāraṃ... |
“(v) He trains thus: ‘I shall breathe in experiencing happiness;’ he trains thus: ‘I shall breathe out experiencing happiness.’ (vi) He trains thus: ‘I shall breathe in experiencing bliss;’ he trains thus: ‘I shall breathe out experiencing bliss.’ (vii) He trains thus: ‘I shall breathe in experiencing the mental formation;’ he trains thus: ‘I shall breathe out experiencing the mental formation.’ (viii) He trains thus: ‘I shall breathe in tranquilizing the mental formation;’ he trains thus: ‘I shall breathe out tranquilizing the mental formation.’ |
cittapaṭisaṃvedī... abhippamodayaṃ cittaṃ... samādahaṃ cittaṃ... vimocayaṃ cittaṃ ... |
“(ix) He trains thus: ‘I shall breathe in experiencing the [manner of] consciousness;’ he trains thus: ‘I shall breathe out experiencing the [manner of] consciousness.’ (x) He trains thus: ‘I shall breathe in gladdening the [manner of] consciousness;’ he trains thus: ‘I shall breathe out gladdening the [manner of] consciousness.’ (xi) He trains thus: ‘I shall breathe in concentrating the [manner of] consciousness;’ he trains thus: ‘I shall breathe out concentrating the [manner of] consciousness.’ (xii) He trains thus: ‘I shall breathe in liberating the [manner of] consciousness;’ he trains thus: ‘I shall breathe out liberating the [manner of] consciousness.’ |
aniccānupassī... virāgānupassī... nirodhānupassī. paṭinissaggānupassī assasissāmīti sikkhati. paṭinissaggānupassī passasissāmīti sikkhatī”ti — |
“(xiii) He trains thus: ‘I shall breathe in contemplating impermanence;’ he trains thus: ‘I shall breathe out contemplating impermanence.’ (xiv) He trains thus: ‘I shall breathe in contemplating fading away;’ he trains thus: ‘I shall breathe out contemplating fading away.’ (xv) He trains thus: ‘I shall breathe in contemplating cessation;’ he trains thus: ‘I shall breathe out contemplating cessation.’ (xvi) He trains thus: ‘I shall breathe in contemplating relinquishment;’ he trains thus: ‘I shall breathe out contemplating relinquishment’ (S V 321–22). |
♦ evaṃ soḷasavatthukaṃ ānāpānassatikammaṭṭhānaṃ niddiṭṭhaṃ. tassa bhāvanānayo anuppatto. so pana yasmā pāḷivaṇṇanānusāreneva vuccamāno sabbākāraparipūro hoti. tasmā ayamettha pāḷivaṇṇanāpubbaṅgamo niddeso. |
146. The description [of development] is complete in all respects, however, only if it is given in due course after a commentary on the text. So it is given here (§186) introduced by a commentary on the [first part of the] text. |
... |
[Word Commentary] |
♦ 216. kathaṃ bhāvito ca, bhikkhave, ānāpānassati samādhīti ettha tāva kathanti ānāpānassatisamādhibhāvanaṃ nānappakārato vitthāretukamyatāpucchā. bhāvito ca bhikkhave ānāpānassatisamādhīti nānappakārato vitthāretukamyatāya puṭṭhadhammanidassanaṃ. kathaṃ bahulīkato ... pe ... vūpasametīti etthāpi eseva nayo. |
And how developed, bhikkhus, how practiced much, is concentration through mindfulness of breathing: here in the first place how is a question showing desire to explain in detail the development of concentration through mindfulness of breathing in its various forms. Developed, bhikkhus, … is concentration through mindfulness of breathing: this shows the thing that is being asked about out of desire to explain it in its various forms. How practiced much … as soon as they arise?: here too the same explanation applies. |
tattha bhāvitoti uppādito vaḍḍhito vā. ānāpānassatisamādhīti ānāpānapariggāhikāya satiyā saddhiṃ sampayutto samādhi. ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhi. |
147. Herein, developed means aroused or increased, concentration through mindfulness of breathing (lit. “breathing-mindfulness concentration”) is either concentration associated with mindfulness that discerns breathing, or it is concentration on mindfulness of breathing. |
bahulīkatoti punappunaṃ kato. |
Practiced much: practiced again and again. |
santoceva paṇīto cāti santo ceva paṇīto ceva. ubhayattha eva saddena niyamo veditabbo. kiṃ vuttaṃ hoti? ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca, oḷārikārammaṇattā pana paṭikkūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ, na evaṃ kenaci pariyāyena asanto vā apaṇīto vā, atha kho ārammaṇasantatāyapi santo vūpasanto nibbuto, paṭivedhasaṅkhātāṅgasantatāyapi. ārammaṇapaṇītatāyapi paṇīto atittikaro, aṅgapaṇītatāyapīti. |
148. Both peaceful and sublime (santo c’ eva paṇīto ca): it is peaceful in both ways and sublime in both ways; the two words should each be understood as governed by the word “both” (eva). What is meant? Unlike foulness, which as a meditation subject is peaceful and sublime only by penetration, but is neither (n’ eva) peaceful nor sublime in its object since its object [in the learning stage] is gross, and [after that] its object is repulsiveness—unlike that, this is not unpeaceful or unsublime in any way, but on the contrary it is peaceful, stilled and quiet both on account of the peacefulness of its object and on account of the peacefulness of that one of its factors called penetration. And it is sublime, something one cannot have enough of, both on account of the sublimeness of its object and on [268] account of the sublimeness of the aforesaid factor. |
tena vuttaṃ “santo ceva paṇīto cā”ti. |
Hence it is called “both peaceful and sublime.” |
♦ asecanako ca sukho ca vihāroti |
149. It is an unadulterated blissful abiding: |
ettha pana nāssa secananti asecanako, |
it has no adulteration, thus it is unadulterated; |
anāsittako abbokiṇṇo pāṭiyekko āveṇiko. |
it is unalloyed, unmixed, particular, special. |
natthi ettha parikammena vā upacārena vā santatā. |
Here it is not a question of peacefulness to be reached through preliminary work [as with the kasiṇas] or through access [as with foulness, for instance]. |
ādisamannāhārato pabhuti attano sabhāveneva santo ca paṇīto cāti attho. |
It is peaceful and sublime in its own individual essence too starting with the very first attention given to it. |
keci pana asecanakoti anāsittako ojavanto sabhāveneva madhuroti vadanti. |
But some (38.) say that it is “unadulterated” because it is unalloyed, possessed of nutritive value and sweet in its individual essence too. |
evaṃ ayaṃ asecanako ca, appitappitakkhaṇe kāyikacetasikasukhapaṭilābhāya saṃvattanato sukho ca vihāroti veditabbo. |
So it should be understood to be “unadulterated” and a “blissful abiding” since it leads to the obtaining of bodily and mental bliss with every moment of absorption. |
uppannuppanneti |
150. As soon as they arise: |
avikkhambhite avikkhambhite. |
whenever they are not suppressed. |
pāpaketi lāmake. |
Evil: bad. |
akusale dhammeti akosallasambhūte dhamme. |
Unprofitable (akusala) thoughts: thoughts produced by unskilfulness (akosalla). |
ṭhānaso antaradhāpetīti |
It banishes at once: |
khaṇeneva antaradhāpeti vikkhambheti. |
it banishes, suppresses, at that very moment. |
vūpasametīti suṭṭhu upasameti. nibbedhabhāgiyattā vā anupubbena ariyamaggavuddhippatto samucchindati, paṭippassambhetīti vuttaṃ hoti. |
Stills (vūpasameti): it thoroughly calms (suṭṭhu upasameti); or else, when eventually brought to fulfilment by the noble path, it cuts off, because of partaking of penetration; it tranquilizes, is what is meant. |
♦ ayaṃ panettha saṅkhepattho. bhikkhave, kena pakārena kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kena pakārena bahulīkato santo ceva ... pe ... vūpasametīti. |
151. In brief, however, the meaning here is this: “Bhikkhus, in what way, in what manner, by what system, is concentration through mindfulness of breathing developed, in what way is it practiced much, that it is both peaceful … as soon as they arise?” |
♦ 217. idāni tamatthaṃ vitthārento “idha, bhikkhave”tiādimāha. |
152. He now said, “Here, bhikkhus,” etc., giving the meaning of that in detail. |
tattha idha bhikkhave bhikkhūti bhikkhave, imasmiṃ sāsane bhikkhu. ayañhi ettha idhasaddo sabbappakārāanāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. vuttañhetaṃ — idheva, bhikkhave, samaṇo ... pe ... suññā parappavādā samaṇebhi aññehī”ti (ma. ni. 1.139). tena vuttaṃ “imasmiṃ sāsane bhikkhū”ti. |
Herein, here, bhikkhus, a bhikkhu means: bhikkhus, in this dispensation a bhikkhu. For this word here signifies the [Buddha’s] dispensation as the prerequisite for a person to produce concentration through mindfulness of breathing in all its modes,39 and it denies that such a state exists in any other dispensation. For this is said: “Bhikkhus, only here is there an ascetic, here a second ascetic, here a third ascetic, here a fourth ascetic; other dispensations are devoid of ascetics” (M I 63; A II 238).40 That is why it was said above “in this dispensation a bhikkhu.” |
♦ araññagato vā ... pe ... suññāgāragato vāti idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpanaṃ. imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ ānāpānassatisamādhiārammaṇaṃ abhiruhituṃ na icchati, kūṭagoṇayuttaratho viya uppathameva dhāvati. tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya, athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā, evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā ... pe ... suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ. evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. tenāhu porāṇā — |
153. Gone to the forest … or to an empty place: this signifies that he has found an abode favourable to the development of concentration through mindfulness of breathing. For this bhikkhu’s mind has long been dissipated among visible data, etc., as its object, and it does not want to mount the object of concentration- through-mindfulness-of-breathing; it runs off the track like a chariot harnessed to a wild ox.41 Now, suppose a cowherd [269] wanted to tame a wild calf that had been reared on a wild cow’s milk, he would take it away from the cow and tie it up apart with a rope to a stout post dug into the ground; then the calf might dash to and fro, but being unable to get away, it would eventually sit down or lie down by the post. So too, when a bhikkhu wants to tame his own mind which has long been spoilt by being reared on visible data, etc., as object for its food and drink, he should take it away from visible data, etc., as object and bring it into the forest or to the root of a tree or to an empty place and tie it up there to the post of in-breaths and out-breaths with the rope of mindfulness. And so his mind may then dash to and fro when it no longer gets the objects it was formerly used to, but being unable to break the rope of mindfulness and get away, it sits down, lies down, by that object under the influence of access and absorption. Hence the Ancients said: |
♦ “yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha. |
154. “Just as a man who tames a calf Would tie it to a post, so here |
♦ bandheyyevaṃ sakaṃ cittaṃ, |
Should his own mind by mindfulness |
satiyārammaṇe daḷhan”ti. (pārā. aṭṭha. 2.165; dī. ni. aṭṭha. 3.374; ma. ni. aṭṭha. 1.107). |
Be firmly to the object tied.” |
♦ evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. tena vuttaṃ “idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpanan”ti. |
This is how an abode is favourable to his development. Hence it was said above: “This signifies that he has found an abode favourable to the development of concentration through mindfulness of breathing.” |
♦ atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbaññubuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ bhāvetuṃ, saddakaṇṭakattā jhānassa. agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ sampāpuṇituṃ. tasmāssa anurūpasenāsanaṃ dassento bhagavā “araññagato vā”tiādimāha. |
155.Or alternatively, this mindfulness of breathing as a meditation subject— which is foremost among the various meditation subjects of all Buddhas, [some] Paccekabuddhas and [some] Buddhas’ disciples as a basis for attaining distinction and abiding in bliss here and now—is not easy to develop without leaving the neighbourhood of villages, which resound with the noises of women, men, elephants, horses, etc., noise being a thorn to jhāna (see A V 135), whereas in the forest away from a village a meditator can at his ease set about discerning this meditation subject and achieve the fourth jhāna in mindfulness of breathing; and then, by making that same jhāna the basis for comprehension of formations [with insight] (XX.2f.), he can reach Arahantship, the highest fruit. That is why the Blessed One said “gone to the forest,” etc., in pointing out a favourable abode for him. |
♦ vatthuvijjācariyo viya hi bhagavā, so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā “ettha nagaraṃ māpethā”ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati, evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā “ettha kammaṭṭhānaṃ anuyuñjitabban”ti upadisati, tato tattha kammaṭṭhānaṃ anuyuttena yoginā kamena arahatte patte “sammāsambuddho vata so bhagavā”ti mahantaṃ sakkāraṃ labhati. |
156. For the Blessed One is like a master of the art of building sites (see D I 9, 12; II 87). [270] As the master of the art of building sites surveys the proposed site for a town, thoroughly examines it, and then gives his directions, “Build the town here,” and when the town is safely finished, he receives great honour from the royal family, so the Blessed One examines an abode as to its suitability for the meditator, and he directs, “Devote yourself to the meditation subject here,” and later on, when the meditator has devoted himself to the meditation subject and has reached Arahantship and says, “The Blessed One is indeed fully enlightened,” the Blessed One receives great honour. |
♦ ayaṃ pana bhikkhu dīpisadisoti vuccati. yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti, evameva ayaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalañca gaṇhatīti veditabbo. tenāhu porāṇā — |
157. And this bhikkhu is compared to a leopard. For just as a great leopard king lurks in a grass wilderness or a jungle wilderness or a rock wilderness in the forest and seizes wild beasts—the wild buffalo, wild ox, boar, etc.—so too, the bhikkhu who devotes himself to his meditation subject in the forest, etc., should be understood to seize successively the paths of stream-entry, once-return, non-return, and Arahantship; and the noble fruitions as well. Hence the Ancients said: |
♦ “yathāpi dīpiko nāma, |
“For as the leopard |
nilīyitvā gaṇhatī mige. |
by his lurking [in the forest] seizes beasts |
♦ tathevāyaṃ buddhaputto, |
So also will this Buddhas’ son, |
yuttayogo vipassako. |
with insight gifted, strenuous, |
♦ araññaṃ pavisitvāna, gaṇhāti phalamuttaman”ti. (pārā. aṭṭha. 2.165; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107). |
By his retreating to the forest seize the highest fruit of all” (Mil 369). |
♦ tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā “araññagato vā”tiādimāha. |
So the Blessed One said “gone to the forest,” etc., to point out a forest abode as a place likely to hasten his advancement. |
♦ 218. tattha araññagatoti “araññanti nikkhamitvā bahi indakhīlā sabbametaṃ araññan”ti (vibha. 529) ca, “āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchiman”ti (pārā. 654) ca evaṃ vuttalakkhaṇesu araññesu yaṃkiñci pavivekasukhaṃ araññaṃ gato. rukkhamūlagatoti rukkhasamīpaṃ gato. suññāgāragatoti suññaṃ vivittokāsaṃ gato. ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanagatopi suññāgāragatoti vattuṃ vaṭṭati. |
158. Herein, gone to the forest is gone to any kind of forest possessing the bliss of seclusion among the kinds of forests characterized thus: “Having gone out beyond the boundary post, all that is forest” (Paṭis I 176; Vibh 251), and “A forest abode is five hundred bow lengths distant” (Vin IV 183). To the root of a tree: gone to the vicinity of a tree. To an empty place: gone to an empty, secluded space. And here he can be said to have gone to an “empty place” if he has gone to any of the remaining seven kinds of abode (resting place).42 [271] |
♦ evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santaṃ iriyāpathaṃ upadisanto nisīdatīti āha. athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasukhataṃ ārammaṇapariggahūpāyañca dassento pallaṅkaṃ ābhujitvātiādimāha. |
159. Having thus indicated an abode that is suitable to the three seasons, suitable to humour and temperament,43 and favourable to the development of mindfulness of breathing, he then said sits down, etc., indicating a posture that is peaceful and tends neither to idleness nor to agitation. Then he said having folded his legs crosswise, etc., to show firmness in the sitting position, easy occurrence of the in-breaths and out-breaths, and the means for discerning the object. |
tattha pallaṅkanti samantato ūrubaddhāsanaṃ. ābhujitvāti bandhitvā. ujuṃ kāyaṃ paṇidhāyāti uparimasarīraṃ ujukaṃ ṭhapetvā. aṭṭhārasapiṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. evañhi nisīdantassa cammamaṃsanhārūni na paṇamanti. athassa yā tesaṃ paṇamanappaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. |
160. Herein, crosswise is the sitting position with the thighs fully locked. Folded: having locked. Set his body erect: having placed the upper part of the body erect with the eighteen backbones resting end to end. For when he is seated like this, his skin, flesh and sinews are not twisted, and so the feelings that would arise moment by moment if they were twisted do not arise. That being so, his mind becomes unified, and the meditation subject, instead of collapsing, attains to growth and increase. |
parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. atha vā parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati “parimukhaṃ satin”ti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo, pariggahitaniyyānaṃ satiṃ katvāti. |
161. Established mindfulness in front of him (parimukhaṃ satiṃ upaṭṭhapetvā) = having placed (ṭhapayitvā) mindfulness (satiṃ) facing the meditation subject (kammaṭṭhānābhimukhaṃ). Or alternatively, the meaning can be treated here too according to the method of explanation given in the Paṭisambhidā, which is this: Pari has the sense of control (pariggaha), mukhaṃ (lit. mouth) has the sense of outlet (niyyāna), sati has the sense of establishment (upaṭṭhāna); that is why parimukhaṃ satiṃ (‘mindfulness as a controlled outlet’) is said” (Paṭis I 176). The meaning of it in brief is: Having made mindfulness the outlet (from opposition, forgetfulness being thereby] controlled.44 |
♦ 219. so satova assasati sato passasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto sato eva assasati sato passasati, satokārī hotīti vuttaṃ hoti. |
162. Ever mindful he breathes in, mindful he breathes out: having seated himself thus, having established mindfulness thus, the bhikkhu does not abandon that mindfulness; ever mindful he breathes in, mindful he breathes out; he is a mindful worker, is what is meant. |
| [Word Commentary Continued—First Tetrad] | |
idāni yehākārehi satokārī hoti, te dassetuṃ dīghaṃ vā assasantotiādimāha. vuttañhetaṃ paṭisambhidāyaṃ “so satova assasati sato passasatī”ti etasseva vibhaṅge — |
163.(i) Now, breathing in long, etc., is said in order to show the different ways in which he is a mindful worker. For in the Paṭisambhidā, in the exposition of the clause, “Ever mindful he breathes in, mindful he breathes out,” this is said: |
♦ “bāttiṃsāya ākārehi sato kārī hoti. dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. tāya satiyā tena ñāṇena sato kārī hoti. dīghaṃ passāsavasena ... pe ... paṭinissaggānupassī assāsavasena. paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. tāya satiyā tena ñāṇena sato kārī hotī”ti (paṭi. ma. 1.165). |
“He is a mindful worker in thirty-two ways: (1) when he knows unification of mind and non-distraction by means of a long in-breath, mindfulness is established in him; owing to that mindfulness and that knowledge he is a mindful worker. (2) When he knows unification of mind and non-distraction by means of a long out-breath … (31) by means of breathing in contemplating relinquishment … (32) When he knows unification of mind and non-distraction by means of breathing out contemplating relinquishment, mindfulness is established in him; owing to that mindfulness and that knowledge he is a mindful worker” (Paṭis I 176). |
♦ tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattayanto. assāsoti bahi nikkhamanavāto. passāsoti anto pavisanavātoti vinayaṭṭhakathāyaṃ vuttaṃ. suttantaṭṭhakathāsu pana uppaṭipāṭiyā āgataṃ. tattha sabbesampi gabbhaseyyakānaṃ mātukucchito nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati. pacchā bāhiravāto sukhumarajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca nibbāyati. evaṃ tāva assāsapassāsā veditabbā. |
164. Herein, breathing in long (assasanto) is producing a long in-breath. [272] “Assāsa is the wind issuing out; passāsa is the wind entering in” is said in the Vinaya Commentary. But in the Suttanta Commentaries it is given in the opposite sense. Herein, when any infant comes out from the mother’s womb, first the wind from within goes out and subsequently the wind from without enters in with fine dust, strikes the palate and is extinguished [with the infant’s sneezing]. This, firstly, is how assāsa and passāsa should be understood. |
♦ yā pana tesaṃ dīgharassatā, sā addhānavasena veditabbā. yathā hi okāsaddhānaṃ pharitvā ṭhitaṃ udakaṃ vā vālikā vā “dīghamudakaṃ dīghā vālikā, rassamudakaṃ rassā vālikā”ti vuccati, evaṃ cuṇṇavicuṇṇāpi assāsapassāsā hatthisarīre ca ahisarīre ca tesaṃ attabhāvasaṅkhātaṃ dīghaṃ addhānaṃ saṇikaṃ pūretvā saṇikameva nikkhamanti. tasmā dīghāti vuccanti. sunakhasasādīnaṃ attabhāvasaṅkhātaṃ rassaṃ addhānaṃ sīghaṃ pūretvā sīghameva nikkhamanti, tasmā rassāti vuccanti. |
165. But their length and shortness should be understood by extent (addhāna). For just as water or sand that occupies an extent of space is called a “long water,” a “long sand,” a “short water,” a “short sand,” so in the case of elephants’ and snakes’ bodies the in-breaths and out-breaths regarded as particles45 slowly fill the long extent, in other words, their persons, and slowly go out again. That is why they are called “long.” They rapidly fill a short extent, in other words, the person of a dog, a hare, etc., and rapidly go out again. That is why they are called “short.” |
manussesu pana keci hatthiahiādayo viya kāladdhānavasena dīghaṃ assasanti ca passasanti ca. keci sunakhasasādayo viya rassaṃ, tasmā tesaṃ kālavasena dīghamaddhānaṃ nikkhamantā ca pavisantā ca te “dīghā” ittaramaddhānaṃ nikkhamantā ca pavisantā ca “rassā”ti veditabbā. |
166. And in the case of human beings some breathe in and breathe out long, by extent of time, as elephants, snakes, etc., do, while others breathe in and breathe out short in that way as dogs, hares, etc., do. Of these, therefore, the breaths that travel over a long extent in entering in and going out are to be understood as long in time; and the breaths that travel over a little extent in entering in and going out, as short in time. |
♦ tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto passasanto ca “dīghaṃ assasāmi, passasāmī”ti pajānāti. evaṃ pajānato cassa ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā. yathāha paṭisambhidāyaṃ (paṭi. ma. 1.166) — |
167. Now, this bhikkhu knows “I breathe in, I breathe out, long” while breathing in and breathing out long in nine ways. And the development of the foundation of mindfulness consisting in contemplation of the body should be understood to be perfected in one aspect in him who knows thus, according as it is said in the Paṭisambhidā: |
♦ “kathaṃ dīghaṃ assasanto dīghaṃ assasāmīti pajānāti. dīghaṃ passasanto dīghaṃ passasāmīti pajānāti. dīghaṃ assāsaṃ addhānasaṅkhāte assasati. dīghaṃ passāsaṃ addhānasaṅkhāte passasati. dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati. chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati. chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ ... pe ... dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati. pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ ... pe ... dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. |
168. “How, breathing in long, does he know: ‘I breathe in long,’ breathing out long, does he know: ‘I breathe out long?’ (1) He breathes in a long in-breath reckoned as an extent. (2) He breathes out a long out-breath reckoned as an extent. (3) He breathes in and breathes out long in-breaths and out-breaths reckoned as an extent. As he breathes in and breathes out long in-breaths and out-breaths reckoned as an extent, zeal arises.46 (4) Through zeal he breathes in a long in-breath more subtle than before reckoned as an extent. (5) Through zeal he breathes out a long out-breath more subtle than before reckoned as an extent. (6) Through zeal he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent. As, through zeal, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent, gladness arises. [273] (7) Through gladness he breathes in a long in-breath more subtle than before reckoned as an extent. (8) Through gladness he breathes out a long out-breath more subtle than before reckoned as an extent. (9) Through gladness he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent. As, through gladness, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent, his mind turns away from the long in- breaths and out-breaths and equanimity is established. |
imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo. |
“Long in-breaths and out-breaths in these nine ways are a body. The |
upaṭṭhānaṃ sati. anupassanā ñāṇaṃ. |
establishment (foundation)47 is mindfulness. The contemplation is knowledge. |
kāyo upaṭṭhānaṃ, no sati. sati upaṭṭhānañceva sati ca. tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā”ti. |
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. That is why ‘development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body’ (see D II 290) is said” (Paṭis I 177). |
♦ esa nayo rassapadepi. ayaṃ pana viseso, yathā ettha “dīghaṃ assāsaṃ addhānasaṅkhāte”ti vuttaṃ, evamidha “rassaṃ assāsaṃ ittarasaṅkhāte assasatī”ti āgataṃ. tasmā rassavasena yāva “tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā”ti, tāva yojetabbaṃ. |
169. (ii) The same method of explanation applies also in the case of short breaths. But there is this difference. While in the former case “a long in-breath reckoned as an extent” is said, here “a short in-breath reckoned as a little [duration]” (Paṭis I 182) is given. So it must be construed as “short” as far as the phrase “That is why ‘development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body’ is said” (Paṭis I 183). |
♦ evaṃ ayaṃ addhānavasena ittaravasena ca imehākārehi assāsapassāse pajānanto dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti ... pe ... rassaṃ vā passasanto rassaṃ passasāmīti pajānātīti veditabbo. evaṃ pajānato cassa — |
170. So it should be understood that it is when this bhikkhu knows in-breaths and out-breaths in these nine ways as “a [long] extent” and as “a little [duration]” that “breathing in long, he knows ‘I breathe in long;’ … breathing out short, he knows ‘I breathe out short’ is said of him. And when he knows thus: |
♦ dīgho rasso ca assāso, |
“The long kind and the short as well, |
♦ passāsopi ca tādiso. |
The in-breath and the out-breath too, |
♦ cattāro vaṇṇā vattanti, |
Such then are the four kinds that happen |
♦ nāsikaggeva bhikkhunoti. (pārā. aṭṭha. 2.165). |
At the bhikkhu’s nose tip here.” |
♦ 220. sabbakāyapaṭisaṃvedī assasissāmi ... pe ... passasissāmīti sikkhatīti sakalassa assāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto assasissāmīti sikkhati. sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto passasissāmīti sikkhati. evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca. tasmā “assasissāmi passasissāmī”ti sikkhatīti vuccati. |
171.(iii) He trains thus: “I shall breathe in … I shall breathe out experiencing the whole body”: he trains thus: “I shall breathe in making known, making plain, the beginning, middle and end48 of the entire in-breath body. I shall breathe out making known, making plain, the beginning, middle and end of the entire out- breath body,” thus he trains. Making them known, making them plain, in this way he both breathes in and breathes out with consciousness associated with knowledge. That is why it is said, “He trains thus: ‘I shall breathe in … shall breathe out …’” |
ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe assāsakāye passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ. so ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati. ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ. ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ. so pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati. ekassa sabbampi pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti, na katthaci kilamati, tādisena bhavitabbanti dassento āha — “sabbakāyapaṭisaṃvedī assasissāmīti ... pe ... passasissāmīti sikkhatī”ti. |
172. To one bhikkhu the beginning of the in-breath body or the out-breath body, distributed in particles, [that is to say, regarded as successive arisings (see note 45)] is plain, but not the middle or the end; he is only able to discern the beginning and has difficulty with the middle and the end. To another the middle is plain, not the beginning or the end; he is only able to discern the middle and has difficulty with the beginning and the end. To another the end is plain, not the beginning or the middle; he is only able to discern the end [274] and has difficulty with the beginning and the middle. To yet another all stages are plain; he is able to discern them all and has no difficulty with any of them. Pointing out that one should be like the last-mentioned bhikkhu, he said: “He trains thus: ‘I shall breathe in … shall breathe out experiencing the whole body.’” |
♦ tattha sikkhatīti evaṃ ghaṭati vāyamati. yo vā tathābhūtassa saṃvaro, ayamettha adhisīlasikkhā. yo tathābhūtassa samādhi, ayaṃ adhicittasikkhā. yā tathābhūtassa paññā, ayaṃ adhipaññāsikkhāti imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo. |
173. Herein, he trains: he strives, he endeavours in this way. Or else the restraint here in one such as this is training in the higher virtue, his consciousness is training in the higher consciousness, and his understanding is training in the higher understanding (see Paṭis I 184). So he trains in, repeats, develops, repeatedly practices, these three kinds of training, on that object, by means of that mindfulness, by means of that attention. This is how the meaning should be regarded here. |
♦ tattha yasmā purimanaye kevalaṃ assasitabbaṃ passasitabbameva, na ca aññaṃ kiñci kātabbaṃ. ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo. tasmā tattha assasāmīti pajānāti passasāmīti pajānāticceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ sabbakāyapaṭisaṃvedī assasissāmītiādinā nayena anāgatavacanavasena pāḷi āropitāti veditabbā. |
174. Herein, in the first part of the system (nos. i and ii)49 he should only breathe in and breathe out and not do anything else at all, and it is only afterwards that he should apply himself to the arousing of knowledge, and so on. Consequently the present tense is used here in the text, “He knows: ‘I breathe in’ … he knows: ‘I breathe out.’” But the future tense in the passage beginning “I shall breathe in experiencing the whole body” should be understood as used in order to show that the aspect of arousing knowledge, etc., has to be undertaken from then on. |
♦ passambhayaṃ kāyasaṅkhāraṃ assasissāmīti ... pe ... passasissāmīti sikkhatīti oḷārikaṃ kāyasaṅkhāraṃ passambhento paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti sikkhati. |
175.(iv) He trains thus: “I shall breathe in … shall breathe out tranquilizing the bodily formation;” he trains thus: “I shall breathe in, shall breathe out tranquilizing, completely tranquilizing, stopping, stilling, the gross bodily formation50”. |
tatra evaṃ oḷārikasukhumatā ca passaddhi ca veditabbā. imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā honti oḷārikā. kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi oḷārikā honti, balavatarā hutvā pavattanti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. yadā panassa kāyopi cittampi pariggahitā honti, tadā te santā honti vūpasantā. tesu vūpasantesu assāsapassāsā sukhumā hutvā pavattanti, “atthi nu kho natthī”ti vicetabbatākārappattā honti. |
176. And here both the gross and subtle state and also [progressive] tranquilizing should be understood. For previously, at the time when the bhikkhu has still not discerned [the meditation subject], his body and his mind are disturbed and so they are gross. And while the grossness of the body and the mind has still not subsided the in-breaths and out-breaths are gross. They get stronger; his nostrils become inadequate, and he keeps breathing in and out through his mouth. But they become quiet and still when his body and mind have been discerned. When they are still then the in-breaths and out-breaths occur so subtly that he has to investigate whether they exist or not. |
♦ seyyathāpi purisassa dhāvitvā, pabbatā vā orohitvā, mahābhāraṃ vā sīsato oropetvā ṭhitassa oḷārikā assāsapassāsā honti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. yadā panesa taṃ parissamaṃ vinodetvā nhatvā ca pivitvā ca allasāṭakaṃ hadaye katvā sītāya chāyāya nipanno hoti, athassa te assāsapassāsā sukhumā honti “atthi nu kho natthī”ti vicetabbatākārappattā, evameva imassa bhikkhuno pubbe apariggahitakāle kāyo ca ... pe ... vicetabbatākārappattā honti. |
177. Suppose a man stands still after running, or descending from a hill, or putting down a big load from his head, then his in-breaths and out-breaths are gross, his nostrils become inadequate, and he keeps on breathing in and out through his mouth. But when he has rid himself of his fatigue and has bathed and drunk [275] and put a wet cloth on his heart, and is lying in the cool shade, then his in-breaths and out-breaths eventually occur so subtly that he has to investigate whether they exist or not; so too, previously, at the time when the bhikkhu has still not discerned, … he has to investigate whether they exist or not. |
taṃ kissa hetu? tathā hissa pubbe apariggahitakāle “oḷārikoḷārike kāyasaṅkhāre passambhemī”ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahitakāle pana atthi. tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti. tenāhu porāṇā — |
178. Why is that? Because previously, at the time when he has still not discerned, there is no concern in him, no reaction, no attention, no reviewing, to the effect that “I am [progressively] tranquilizing each grosser bodily formation.” But when he has discerned, there is. So his bodily formation at the time when he has discerned is subtle in comparison with that at the time when he has not. Hence the Ancients said: |
♦ “sāraddhe kāye citte ca, |
“The mind and body are disturbed, |
adhimattaṃ pavattati. |
And then in excess it occurs; |
♦ asāraddhamhi kāyamhi, |
But when the body is undisturbed, |
sukhumaṃ sampavattatī”ti. (pārā. aṭṭha. 2.165). |
Then it with subtlety occurs.” |
♦ 221. pariggahepi oḷāriko, paṭhamajjhānupacāre sukhumo. tasmimpi oḷāriko, paṭhamajjhāne sukhumo. paṭhamajjhāne ca dutiyajjhānupacāre ca oḷāriko, dutiyajjhāne sukhumo. dutiyajjhāne ca tatiyajjhānupacāre ca oḷāriko, tatiyajjhāne sukhumo. tatiyajjhāne ca catutthajjhānupacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇātīti. idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ. |
179.In discerning [the meditation subject the formation] is gross, and it is subtle [by comparison] in the first-jhāna access; also it is gross in that, and subtle [by comparison] in the first jhāna; in the first jhāna and second-jhāna access it is gross, and in the second jhāna subtle; in the second jhāna and third-jhāna access it is gross, and in the third jhāna subtle; in the third jhāna and fourth-jhāna access it is gross, and in the fourth jhāna it is so exceedingly subtle that it even reaches cessation. This is the opinion of the Dīgha and Saṃyutta reciters. |
♦ majjhimabhāṇakā pana paṭhamajjhāne oḷāriko, dutiyajjhānupacāre sukhumoti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānupacārepi sukhumataramicchanti. sabbesaññeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati. pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānupacāre ... pe ... catutthajjhānupacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati. ayaṃ tāva samathe nayo. |
But the Majjhima reciters have it that it is subtler in each access than in the jhāna below too in this way: In the first jhāna it is gross, and in the second-jhāna access it is subtle [by comparison, and so on]. It is, however, the opinion of all that the bodily formation occurring before the time of discerning becomes tranquilized at the time of discerning, and the bodily formation at the time of discerning becomes tranquilized in the first-jhāna access … and the bodily formation occurring in the fourth-jhāna access becomes tranquilized in the fourth jhāna. This is the method of explanation in the case of serenity. |
♦ vipassanāyaṃ pana apariggahe pavatto kāyasaṅkhāro oḷāriko, mahābhūtapariggahe sukhumo. sopi oḷāriko, upādārūpapariggahe sukhumo. sopi oḷāriko, sakalarūpapariggahe sukhumo. sopi oḷāriko, arūpapariggahe sukhumo. sopi oḷāriko, rūpārūpapariggahe sukhumo. sopi oḷāriko, paccayapariggahe sukhumo. sopi oḷāriko, sappaccayanāmarūpapariggahe sukhumo. sopi oḷāriko, lakkhaṇārammaṇikavipassanāya sukhumo. sopi dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo. |
180. But in the case of insight, the bodily formation occurring at the time of not discerning is gross, and in discerning the primary elements it is [by comparison] subtle; that also is gross, and in discerning derived materiality it is subtle; that also is gross, and in discerning all materiality it is subtle; that also is gross, and in discerning the immaterial it is subtle; that also is gross, and in discerning the material and immaterial it is subtle; that also is gross, and in discerning conditions it is subtle; that also is gross, and in seeing mentality-materiality with its conditions it is subtle; that also is gross, and in insight that has the characteristics [of impermanence, etc.,] as its object it is subtle; that also is gross in weak insight while in strong insight it is subtle. |
tattha pubbe vuttanayeneva purimassa purimassa pacchimena pacchimena paṭippassaddhi veditabbā. evamettha oḷārikasukhumatā ca passaddhi ca veditabbā. |
Herein, the tranquilizing should be understood as [the relative tranquillity] of the subsequent compared with the previous. Thus should the gross and subtle state, and the [progressive] tranquilizing, be understood here. [276] |
♦ paṭisambhidāyaṃ (paṭi. ma. 1.171) panassa saddhiṃ codanāsodhanāhi evamattho vutto — |
181. But the meaning of this is given in the Paṭisambhidā together with the objection and clarification thus: |
♦ “kathaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi ... pe ... passasissāmīti sikkhati? katame kāyasaṅkhārā? dīghaṃ assāsapassāsā kāyikā ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. |
“How is it that he trains thus: ‘I shall breathe in … shall breathe out tranquilizing the bodily formation? What are the bodily formations? Long in- breaths … out-breaths [experiencing the whole body] belong to the body; these things, being bound up with the body, are bodily formations;’ he trains in tranquilizing, stopping, stilling, those bodily formations. |
te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati ... pe ... yathārūpehi kāyasaṅkhārehi kāyassa ānamanā, vinamanā, sannamanā, paṇamanā, iñjanā, phandanā, calanā, kampanā passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. |
“When there are such bodily formations whereby there is bending backwards, sideways in all directions, and forwards, and perturbation, vacillation, moving and shaking of the body, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily |
yathārūpehi kāyasaṅkhārehi kāyassa na ānamanā, na vinamanā, na sannamanā, na paṇamanā, aniñjanā, aphandanā, acalanā, akampanā santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi passasissāmīti sikkhati. |
formation.’ When there are such bodily formations whereby there is no bending backwards, sideways in all directions, and forwards, and no perturbation, vacillation, moving and shaking of the body, quietly, subtly, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation.’ |
♦ “iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti. assāsapassāsānañca pabhāvanā na hoti. ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na hoti, na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. |
182. “[Objection:] So then, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation’: that being so, there is no production of awareness 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 through mindfulness of breathing, and consequently the wise neither enter into nor emerge from that attainment. |
♦ “iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmi passasissāmīti sikkhati. evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. yathā kathaṃ viya? |
183. “[Clarification:] So then, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation’: that being so, there is production of awareness 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 through mindfulness of breathing, and consequently the wise enter into and emerge from that attainment. |
♦ “seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. oḷārikānaṃ saddānaṃ nimittaṃ sugahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā saddā pavattanti. sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati, evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti. oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti. sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumāssāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati. |
184. “Like what? Just as when a gong is struck. At first gross sounds occur and consciousness [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 [consciousness occurs] because the sign of the faint sounds is well apprehended, well attended to, well observed; and when the faint sounds have ceased, then [277] afterwards consciousness occurs because it has the sign of the faint sounds as its object51—so too, at first gross in-breaths and out-breaths occur and [consciousness 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 [consciousness 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 consciousness does not become distracted because it has the sign of the faint in-breaths and out-breaths as its object. |
♦ “evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. |
“That being so, there is production of awareness 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 through mindfulness of breathing, and consequently the wise enter into and emerge from that attainment. |
passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo, upaṭṭhānaṃ sati, anupassanā ñāṇaṃ, kāyo upaṭṭhānaṃ, no sati, sati upaṭṭhānañceva sati ca, tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. tena vuccati kāye kāyānupassanā satipaṭṭhānabhāvanā”ti. |
185. “In-breaths and out-breaths tranquilizing the bodily 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. That is why ‘development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body’ is said” (Paṭis I 184–186). |
♦ ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā. |
This, in the first place, is the consecutive word commentary here on the first tetrad, which deals with contemplation of the body. |
| [Method of Development] | |
♦ 222. yasmā panettha idameva catukkaṃ ādikammikassa kammaṭṭhānavasena vuttaṃ. itarāni pana tīṇi catukkāni ettha pattajjhānassa vedanācittadhammānupassanāvasena vuttāni. tasmā idaṃ kammaṭṭhānaṃ bhāvetvā ānāpānacatutthajjhānapadaṭṭhānāya vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena ādikammikena kulaputtena pubbe vuttanayeneva sīlaparisodhanādīni sabbakiccāni katvā vuttappakārassa ācariyassa santike pañcasandhikaṃ kammaṭṭhānaṃ uggahetabbaṃ. |
186. The first tetrad is set forth as a meditation subject for a beginner;52 but the other three tetrads are [respectively] set forth as the contemplations of feeling, of [the manner of] consciousness, and of mental objects, for one who has already attained jhāna in this tetrad. So if a clansman who is a beginner wants to develop this meditation subject, and through insight based on the fourth jhāna produced in breathing, to reach Arahantship together with the discriminations, he should first do all the work connected with the purification of virtue, etc., in the way already described, after which he should learn the meditation subject in five stages from a teacher of the kind already described. |
♦ tatrime pañca sandhayo uggaho, paripucchā, upaṭṭhānaṃ, appanā, lakkhaṇanti. |
187. Here are the five stages: learning, questioning, establishing, absorption, characteristic. |
tattha uggaho nāma kammaṭṭhānassa uggaṇhanaṃ. paripucchā nāma kammaṭṭhānassa paripucchanā. upaṭṭhānaṃ nāma kammaṭṭhānassa upaṭṭhānaṃ. appanā nāma kammaṭṭhānassa appanā. lakkhaṇaṃ nāma kammaṭṭhānassa lakkhaṇaṃ. “evaṃlakkhaṇamidaṃ kammaṭṭhānan”ti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti. |
Herein, learning is learning the meditation subject. Questioning is questioning about the meditation subject. Establishing is establishing the meditation subject. Absorption [278] is the absorption of the meditation subject. Characteristic is the characteristic of the meditation subject; what is meant is that it is the ascertaining of the meditation subject’s individual essence thus: “This meditation subject has such a characteristic.” |
♦ evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na kilamati, ācariyampi na viheseti. |
188. Learning the meditation subject in the five stages in this way, he neither tires himself nor worries the teacher. |
tasmā thokaṃ uddisāpetvā bahukālaṃ sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā ācariyassa santike vā aññatra vā pubbe vuttappakāre senāsane vasantena upacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ paṭivinodetvā sukhanisinnena ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato ekapadampi asammuyhantena idaṃ ānāpānassatikammaṭṭhānaṃ manasi kātabbaṃ. tatrāyaṃ manasikāravidhi — |
So in giving this meditation subject consisting in mindfulness of breathing attention, he can live either with the teacher or elsewhere in an abode of the kind already described, learning the meditation subject in the five stages thus, getting a little expounded at a time and taking a long time over reciting it. He should sever the minor impediments. After finishing the work connected with the meal and getting rid of any dizziness due to the meal, he should seat himself comfortably. Then, making sure he is not confused about even a single word of what he has learned from the teacher, he should cheer his mind by recollecting the special qualities of the Three Jewels. |
♦ 223. |
|
♦ gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā. ♦ vivaṭṭanā pārisuddhi, tesañca paṭipassanāti. |
189. Here are the stages in giving attention to it: (1) counting, (2) connection, (3) touching, (4) fixing, (5) observing, (6) turning away, (7) purification, and (8) looking back on these. |
♦ tattha (1) gaṇanāti gaṇanāyeva. |
Herein, counting is just counting, |
(2) anubandhanāti anuvahanā. |
connection is carrying on, |
(3) phusanāti phuṭṭhaṭṭhānaṃ. |
touching is the place touched [by the breaths], |
(4) hapanāti appanā. |
fixing is absorption, |
(5) sallakkhaṇāti vipassanā. |
observing is insight, |
(6) vivaṭṭanāti maggo. |
turning away is the path, |
(7) pārisuddhīti phalaṃ. |
purification is fruition, |
(8) tesañca paṭipassanāti paccavekkhaṇā. |
looking back on these is reviewing. |
♦ tattha iminā ādikammikena kulaputtena paṭhamaṃ gaṇanāya idaṃ kammaṭṭhānaṃ manasi kātabbaṃ. gaṇentena ca pañcannaṃ heṭṭhā na ṭhapetabbaṃ. dasannaṃ upari na netabbaṃ. antarā khaṇḍaṃ na dassetabbaṃ. pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse cittuppādo vipphandati sambādhe vaje sanniruddhagogaṇo viya. dasannampi upari nentassa gaṇananissitako cittuppādo hoti. antarā khaṇḍaṃ dassentassa “sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no”ti cittaṃ vikampati. tasmā ete dose vajjetvā gaṇetabbaṃ. |
190. 1. Herein, this clansman who is a beginner should first give attention to this meditation subject by counting. And when counting, he should not stop short of five or go beyond ten or make any break in the series. By stopping short of five his thoughts get excited in the cramped space, like a herd of cattle shut in a cramped pen. By going beyond ten his thoughts take the number [rather than the breaths] for their support. By making a break in the series he wonders if the meditation subject has reached completion or not. So he should do his counting without those faults. |
♦ gaṇentena ca paṭhamaṃ dandhagaṇanāya dhaññamāpakagaṇanāya gaṇetabbaṃ. |
191. When counting, he should at first do it slowly [that is, late] as a grain measurer does. |
dhaññamāpako hi nāḷiṃ pūretvā “ekan”ti vatvā okirati. puna pūrento kiñci kacavaraṃ disvā taṃ chaḍḍento “ekaṃ ekan”ti vadati. |
For a grain measurer, having filled his measure, says “One,” and empties it, and then refilling it, he goes on saying ‘”One, one” while removing any rubbish he may have noticed. |
esa nayo dve dvetiādīsu. evameva imināpi assāsapassāsesu yo upaṭṭhāti, taṃ gahetvā “ekaṃ ekan”ti ādiṃ katvā yāva “dasa dasā”ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ. |
And the same with “Two, two” and so on. So, taking the in-breath or the out-breath, whichever appears [most plainly], he should begin with “One, one” [279] and count up to “Ten, ten,” noting each as it occurs. |
tassa evaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti. |
192. As he does his counting in this way, the in-breaths and out-breaths become evident to him as they enter in and issue out. |
♦ athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya sīghagaṇanāya gopālakagaṇanāya gaṇetabbaṃ. |
Then he can leave off counting slowly (late), like a grain measurer, and he can count quickly [that is, early] as a cowherd does. |
cheko hi gopālako sakkharādayo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno dvārappattaṃ dvārappattaṃyeva gāviṃ ekā dveti sakkharaṃ khipitvā gaṇeti. |
For a skilled cowherd takes pebbles in his pocket and goes to the cow pen in the morning, whip in hand; sitting on the bar of the gate, prodding the cows in the back, he counts each one as it reaches the gate, saying “One, two,” dropping a pebble for each. |
tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo nikkhamanto nikkhamanto aññamaññaṃ upanighaṃsanto vegena vegena puñjapuñjo hutvā nikkhamati. |
And the cows of the herd, which have been spending the three watches of the night uncomfortably in the cramped space, come out quickly in parties, jostling each other as they escape. |
so vegena vegena “tīṇi cattāri pañca dasā”ti gaṇetiyeva, evamimassāpi purimanayena gaṇayato assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti. |
So he counts quickly (early) “Three, four, five” and so up to ten. In this way the in-breaths and out-breaths, which had already become evident to him while he counted them in the former way, now keep moving along quickly. |
tatonena “punappunaṃ sañcarantī”ti ñatvā anto ca bahi ca agahetvā dvārappattaṃ dvārappattaṃyeva gahetvā “eko dve tīṇi cattāri pañca cha. eko dve tīṇi cattāri pañca cha satta ... pe ... aṭṭha, nava, dasā”ti sīghaṃ sīyaṃ gaṇetabbameva. |
193. Then, knowing that they keep moving along quickly, not apprehending them either inside or outside [the body], but apprehending them just as they reach the [nostril] door, he can do his counting quickly (early): “One, two, three, four, five; one, two, three, four, five, six … seven … eight … nine … ten.” |
gaṇanapaṭibaddhe hi kammaṭṭhāne gaṇanabaleneva cittaṃ ekaggaṃ hoti, arittupatthambhanavasena caṇḍasote nāvāṭṭhapanamiva. |
For as long as the meditation subject is connected with counting it is with the help of that very counting that the mind becomes unified, just as a boat in a swift current is steadied with the help of a rudder. |
♦ tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantaraṃ pavattaṃ viya hutvā upaṭṭhāti. |
194. When he counts quickly, the meditation subject becomes apparent to him as an uninterrupted process. |
atha nirantaraṃ pavattatīti ñatvā anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabbaṃ. |
Then, knowing that it is proceeding uninterruptedly, he can count quickly (early) in the way just described, not discerning the wind either inside or outside [the body]. |
anto pavisanavātena hi saddhiṃ cittaṃ pavesayato abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti. |
For by bringing his consciousness inside along with the incoming breath, it seems as if it were buffeted by the wind inside or filled with fat.53 |
bahi nikkhamanavātena saddhiṃ cittaṃ nīharato bahiddhā puthuttārammaṇe cittaṃ vikkhipati. |
By taking his consciousness outside along with the outgoing breath, it gets distracted by the multiplicity of objects outside. |
phuṭṭha-phuṭṭh-okāse pana satiṃ ṭhapetvā bhāventasseva bhāvanā sampajjati. |
However, his development is successful when he fixes his mindfulness on the place touched [by the breaths]. |
tena vuttaṃ “anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabban”ti. |
That is why it was said above: “He can count quickly (early) in the way just described, not discerning the wind either inside or outside.” |
♦ kīvaciraṃ panetaṃ gaṇetabbanti? |
195. But how long is he to go on counting? |
yāva vinā gaṇanāya assāsa-passās-ārammaṇe sati santiṭṭhati. |
Until, without counting, [280] mindfulness remains settled on the in-breaths and out-breaths as its object. |
bahivisaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe satisaṇṭhāpanatthaṃyeva hi gaṇanāti. |
For counting is simply a device for setting mindfulness on the in-breaths and out- breaths as object by cutting off the external dissipation of applied thoughts. |
♦ 224. evaṃ gaṇanāya manasi katvā anubandhanāya manasi kātabbaṃ. |
196. 2. Having given attention to it in this way by counting, he should now do so by connection. |
anubandhanā nāma gaṇanaṃ paṭisaṃharitvā satiyā nirantaraṃ assāsapassāsānaṃ anugamanaṃ. |
Connection is the uninterrupted following of the in-breaths and out-breaths with mindfulness after counting has been given up. |
tañca kho na ādi-majjha-pariyosān-ānugamanavasena. |
And that is not by following after the beginning, the middle and the end.54 |
bahinikkhamanavātassa hi nābhi ādi, hadayaṃ majjhaṃ, nāsikaggaṃ pariyosānaṃ. |
197. The navel is the beginning of the wind issuing out, the heart is its middle and the nose-tip is its end. |
abbhantaraṃ pavisanavātassa nāsikaggaṃ ādi, hadayaṃ majjhaṃ nābhi pariyosānaṃ. |
The nose-tip is the beginning of the wind entering in, the heart is its middle and the navel is its end. |
tañcassa anugacchato vikkhepagataṃ cittaṃ sāraddhāya ceva hoti iñjanāya ca. yathāha — |
And if he follows after that, his mind is distracted by disquiet and perturbation according as it is said: |
♦ “assās-ādi-majjha-pariyosānaṃ satiyā anu-gacchato ajjhattaṃ vikkhepa-gatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
“When he goes in with mindfulness after the beginning, middle, and end of the in- breath, his mind being distracted internally, both his body and his mind are disquieted and perturbed and shaky. |
passās-ādi-majjha-pariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā”ti (paṭi. ma. 1.157). |
When he goes out with mindfulness after the beginning, middle and end of the out-breath, his mind being distracted externally, both his body and his mind are disquieted and perturbed and shaky” (Paṭis I 165). |
♦ tasmā anubandhanāya manasikarontena ādimajjhapariyosānavasena na manasi kātabbaṃ. |
3–4. So when he gives his attention to it by connection, he should do so not by |
apica kho phusanāvasena ca ṭhapanāvasena ca manasi kātabbaṃ. |
the beginning, middle and end, but rather by touching and by fixing. |
gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthi. |
198. There is no attention to be given to it by touching separate from fixing as there is by counting separate from connection. |
phuṭṭhaphuṭṭhaṭṭhāneyeva pana gaṇento gaṇanāya ca phusanāya ca manasi karoti. |
But when he is counting the breaths in the place touched by each, he is giving attention to them by counting and touching. |
tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto, appanāvasena ca cittaṃ ṭhapento anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotīti vuccati. |
When he has given up counting and is connecting them by means of mindfulness in that same place and fixing consciousness by means of absorption, then he is said to be giving his attention to them by connection, touching and fixing. |
svāyamattho aṭṭhakathāsu vuttapaṅguḷadovārikūpamāhi paṭisambhidāyaṃ vuttakakacūpamāya ca veditabbo. |
And the meaning of this may be understood through the similes of the man who cannot walk and the gatekeeper given in the commentaries, and through the simile of the saw given in the Paṭisambhidā. |
♦ 225. tatrāyaṃ paṅguḷ-opamā — |
199. Here is the simile of the man who cannot walk: |
seyyathāpi paṅguḷo dolāya kīḷataṃ mātāputtānaṃ dolaṃ khipitvā tattheva dolāthambhamūle nisinno kamena āgacchantassa ca gacchantassa ca dolāphalakassa ubho koṭiyo majjhañca passati, na ca ubhokoṭimajjhānaṃ dassanatthaṃ byāvaṭo hoti, |
Just as a man unable to walk, who is rocking a swing for the amusement of his children and their mother, sits at the foot of the swing post and sees both ends and the middle of the swing plank successively coming and going, [281] yet does not move from his place in order to see both ends and the middle, |
evamevāyaṃ bhikkhu sativasena upanibandhanathambhamūle ṭhatvā assāsapassāsadolaṃ |
so too, when a bhikkhu places himself with mindfulness, as it were, at the foot of the post for anchoring [mindfulness] and rocks the swing of the in-breaths and out-breaths; |
khipitvā tattheva nimitte satiyā nisīdanto kamena āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ ādimajjhapariyosānaṃ satiyā anugacchanto |
he sits down with mindfulness on the sign at that same place, and follows with mindfulness the beginning, middle and end of the in-breaths and out-breaths at the place touched by them as they come and go; |
tattha ca cittaṃ ṭhapento passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti, |
keeping his mind fixed there, he then sees them without moving from his place in order to see them. |
ayaṃ paṅguḷopamā. |
This is the simile of the man who cannot walk. |
♦ 226. ayaṃ pana dovārikūpamā — |
200. This is the simile of the gatekeeper: |
seyyathāpi dovāriko nagarassa anto ca bahi ca purise |
Just as a gatekeeper does not examine people inside and outside the town, asking, |
“ko tvaṃ, kuto vā āgato, kuhiṃ vā gacchasi, kiṃ vā te hatthe”ti na vīmaṃsati. |
“Who are you? Where have you come from? Where are you going? What have you got in your hand?”— |
na hi tassa te bhārā, dvārappattaṃ dvārappattaṃyeva pana vīmaṃsati, evameva imassa bhikkhuno antopaviṭṭhavātā ca bahinikkhantavātā ca na bhārā honti, dvārappattā dvārappattāyeva bhārāti ayaṃ dovārikūpamā. |
for those people are not his concern—but he does examine each man as he arrives at the gate, so too, the incoming breaths that have gone inside and the outgoing breaths that have gone outside are not this bhikkhu’s concern, but they are his concern each time they arrive at the [nostril] gate itself. |
♦ 227. kakacūpamā pana ādito paṭṭhāya evaṃ veditabbā. vuttañhetaṃ — |
201. Then the simile of the saw should be understood from its beginning. For this is said: |
♦ “nimittaṃ assāsapassāsā, |
“Sign, in-breath, out-breath, |
an-ārammaṇam-eka-cittassa. |
are not object Of a single consciousness; |
♦ ajānato ca tayo dhamme, |
By one who knows not these three things |
bhāvanā n'-upa-labbhati. |
Development is not obtained. |
♦ “nimittaṃ assāsapassāsā, |
“Sign, in-breath, out-breath, |
an-ārammaṇam-eka-cittassa. |
are not object Of a single consciousness; |
♦ jānato ca tayo dhamme, |
By one who does know these three things |
bhāvanā upa-labbhatī”ti. (paṭi. ma. 1.159). |
Development can be obtained.” |
♦ “kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, |
202. “How is it that these three things are not the object of a single consciousness, |
na cime tayo dhammā a-viditā honti, |
that they are nevertheless not unknown, |
na ca cittaṃ vikkhepaṃ gacchati, |
that the mind does not become distracted, |
padhānañca paññāyati, payogañca sādheti, visesamadhi gacchati? |
that he manifests effort, carries out a task, and achieves an effect? |
seyyathāpi rukkho same bhūmibhāge nikkhitto, |
“Suppose there were a tree trunk placed on a level piece of ground, |
tamenaṃ puriso kakacena chindeyya. |
and a man cut it with a saw. |
rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, |
The man’s mindfulness is established by the saw’s teeth where they touch the tree trunk, |
na āgate vā gate vā kakacadante manasi karoti, |
without his giving attention to the saw’s teeth as they approach and recede, |
na āgatā vā gatā vā kakacadantā aviditā honti, |
though they are not unknown to him as they do so; |
padhānañca paññāyati, payogañca sādheti, visesamadhigacchati. |
and he manifests effort, carries out a task, and achieves an effect. |
♦ “yathā rukkho same bhūmibhāge nikkhitto, |
As the tree trunk placed on the level piece of ground, |
evaṃ upani-bandhanā-nimittaṃ. |
so the sign for the anchoring of mindfulness. |
yathā kakacadantā, evaṃ assāsapassāsā. |
As the saw’s teeth, so the in-breaths and out-breaths. |
yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, |
As the man’s mindfulness, established by the saw’s teeth where they touch the tree trunk, |
na āgate vā gate vā kakacadante manasi karoti, |
without his giving attention to the saw’s teeth as they approach and recede, |
na āgatā vā gatā vā kakacadantā aviditā honti, |
though they are not unknown to him as they do so, |
padhānañca paññāyati, payogañca sādheti, visesamadhigacchati, |
and so he manifests effort, carries out a task, and achieves an effect, |
evameva bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, |
[282] so too, the bhikkhu sits, having established mindfulness at the nose tip or on the upper lip, |
na āgate vā gate vā assāsapassāse manasi karoti, |
without giving attention to the in-breaths and out-breaths as they approach and recede, |
na ca āgatā vā gatā vā assāsapassāsā aviditā honti, |
though they are not unknown to him as they do so, |
padhānañca paññāyati, payogañca sādheti, visesamadhigacchati. |
and he manifests effort, carries out a task, and achieves an effect. |
♦ “padhānanti katamaṃ padhānaṃ? |
203.“‘Effort’: what is the effort? |
āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti, idaṃ padhānaṃ. |
The body and the mind of one who is energetic become wieldy—this is the effort. |
katamo payogo? |
What is the task? |
āraddhavīriyassa upakkilesā pahīyanti, |
Imperfections come to be abandoned in one who is energetic, |
vitakkā vūpasamanti, ayaṃ payogo. |
and his applied thoughts are stilled—this is the task. |
katamo viseso? |
What is the effect? |
āraddhavīriyassa saṃyojanā pahīyanti, |
Fetters come to be abandoned in one who is energetic, |
anusayā byantī honti, |
and his inherent tendencies come to be done away with— |
ayaṃ viseso. |
this is the effect. |
evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, |
“So these three things are not the object of a single consciousness, |
na cime tayo dhammā aviditā honti, |
and they are nevertheless not unknown, |
na ca cittaṃ vikkhepaṃ gacchati, |
and the mind does not become distracted, |
padhānañca paññāyati, payogañca sādheti, visesamadhigacchati (paṭi. ma. 1.159). |
and he manifests effort, carries out a task, and achieves an effect. |
♦ “ānāpānassati yassa, |
“Whose mindfulness of breathing in |
paripuṇṇā subhāvitā. |
And out is perfect, well developed, |
♦ anupubbaṃ paricitā, |
And gradually brought to growth |
yathā buddhena desitā. |
According as the Buddha taught, |
♦ so imaṃ lokaṃ pabhāseti, |
’Tis he illuminates the world |
abbhā muttova candimā”ti. (paṭi. ma. 1.160). |
Just like the full moon free from cloud”55 |
♦ ayaṃ kakacūpamā. |
This is the simile of the saw. |
idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ. |
But here it is precisely his not giving attention [to the breaths] as [yet to] come and [already] gone56 that should be understood as the purpose. |
♦ 228. idaṃ kammaṭṭhānaṃ manasikaroto |
204. When someone gives his attention to this meditation subject, |
kassaci na cireneva nimittañca uppajjati, |
sometimes it is not long before the sign arises in him, |
avasesajhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjati. |
and then the fixing, in other words, absorption adorned with the rest of the jhāna factors, is achieved. |
kassaci pana gaṇanāvaseneva manasikārakālato |
205. After someone has given his attention to counting, |
pabhuti anukkamato oḷārik-āssāsa-passāsa-nirodha-vasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti. yathā sāraddhakāyassa mañce vā pīṭhe vā nisīdato mañcapīṭhaṃ onamati, vikūjati, paccattharaṇaṃ valiṃ gaṇhāti. |
then just as when a body that is disturbed sits down on a bed or chair, the bed or chair sags down and creaks and the cover gets rumpled, |
asāraddhakāyassa pana nisīdato neva mañcapīṭhaṃ onamati, na vikūjati, na paccattharaṇaṃ valiṃ gaṇhāti, tūlapicupūritaṃ viya mañcapīṭhaṃ hoti. kasmā? |
but when a body that is not disturbed sits down, the bed or chair neither sags down nor creaks, the cover does not get rumpled, and it is as though filled with cotton wool—why? |
yasmā asāraddho kāyo lahuko hoti. |
because a body that is not disturbed is light— |
evameva gaṇanāvasena manasikārakālato |
so too, after he has given his attention to counting, |
pabhuti anukkamato oḷārikāssāsapassāsanirodhavasena kāyadarathe vūpasante |
when the bodily disturbance has been stilled by the gradual cessation of gross in-breaths and out-breaths, |
kāyopi cittampi lahukaṃ hoti, |
then both the body and the mind become light: |
sarīraṃ ākāse laṅghanākārappattaṃ viya hoti. |
the physical body is as though it were ready to leap up into the air. [283] |
♦ tassa oḷārike assāsapassāse niruddhe |
206. When his gross in-breaths and out breaths have ceased, |
sukhum-assāsa-passāsa-nimitt-ārammaṇaṃ cittaṃ pavattati. |
his consciousness occurs with the sign of the subtle in-breaths and out-breaths as its object. |
tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ nimittārammaṇaṃ pavattatiyeva. kathaṃ? |
And when that has ceased, it goes on occurring with the successively subtler signs as its object. How? |
yathā puriso mahatiyā lohasalākāya kaṃsathālaṃ ākoṭeyya, |
207. Suppose a man stuck a bronze bell with a big iron bar |
ekappahārena mahāsaddo uppajjeyya, |
and at once a loud sound arose, |
tassa oḷārikasaddārammaṇaṃ cittaṃ pavatteyya. |
his consciousness would occur with the gross sound as its object; |
niruddhe oḷārike sadde |
then, when the gross sound had ceased, |
atha pacchā sukhumasaddanimittārammaṇaṃ, |
it would occur afterwards with the sign of the subtle sound as its object; |
tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ saddanimittārammaṇaṃ pavattateva, |
and when that had ceased, it would go on occurring with the sign of the successively subtler sounds as its object. |
evanti veditabbaṃ. |
This is how it should be understood. |
vuttampicetaṃ — “seyyathāpi kaṃse ākoṭite”ti (paṭi. ma. 1.171) vitthāro. |
And this is given in detail in the passage beginning, “Just as when a metal gong is struck” (§184). |
♦ 229. yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, |
208.For while other meditation subjects become clearer at each higher stage, |
na tathā idaṃ. |
this one does not: |
idaṃ pana uparūpari bhāventassa sukhumattaṃ gacchati, |
in fact, as he goes on developing it, it becomes more subtle for him at each higher stage, |
upaṭṭhānampi na upagacchati, |
and it even comes to the point at which it is no longer manifest. |
evaṃ anupaṭṭhahante pana tasmiṃ tena |
However, when it becomes unmanifest in this way, |
bhikkhunā uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā na gantabbaṃ. |
the bhikkhu should not get up from his seat, shake out his leather mat, and go away. |
kiṃ kātabbaṃ? |
What should be done? |
“ācariyaṃ pucchissāmī”ti vā, |
He should not get up with the idea “Shall I ask the teacher?” or |
“naṭṭhaṃ dāni me kammaṭṭhānan”ti vā na vuṭṭhātabbaṃ. |
“Is my meditation subject lost?”; |
iriyāpathaṃ vikopetvā gacchato |
for by going away, and so disturbing his posture, |
hi kammaṭṭhānaṃ navanavameva hoti. |
the meditation subject has to be started anew. |
tasmā yathānisinneneva desato āharitabbaṃ. |
So he should go on sitting as he was and [temporarily] substitute the place [normally touched for the actual breaths as the object of contemplation].57 |
♦ tatrāyaṃ āharaṇūpāyo, |
209. These are the means for doing it. |
tena hi bhikkhunā kammaṭṭhānassa anupaṭṭhānabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ, |
The bhikkhu should recognize the unmanifest state of the meditation subject and consider thus: |
ime assāsapassāsā nāma kattha atthi, |
“Where do these in-breaths and out-breaths exist? |
kattha natthi. |
Where do they not? |
kassa vā atthi, |
In whom do they exist? |
kassa vā natthīti. |
In whom not?” |
athevaṃ paṭisañcikkhatā |
Then, as he considers thus, |
ime antomātukucchiyaṃ natthi, |
he finds that they do not exist in one inside the mother’s womb, |
udake nimuggānaṃ natthi, |
or in those drowned in water, |
tathā asaññībhūtānaṃ, |
or likewise in unconscious beings,58 |
matānaṃ, |
or in the dead, |
catutthaj-jhāna-samāpannānaṃ, |
or in those attained to the fourth jhāna, |
rūp-ārūpa-bhavasamaṅgīnaṃ, |
or in those born into a fine-material or immaterial existence, |
nirodhasamāpannānanti ñatvā |
or in those attained to cessation [of perception and feeling]. |
evaṃ attanāva attā paṭicodetabbo |
So he should apostrophize himself thus: |
“nanu tvaṃ, paṇḍita, neva mātukucchigato, na udake nimuggo, na asaññībhūto, na mato, na catutthajjhānasamāpanno, na rūpārūpabhavasamaṅgī, na nirodhasamāpanno. |
“You with all your wisdom are certainly not inside a mother’s womb or drowned in water or in the unconscious existence or dead or attained to the fourth jhāna or born into the fine-material or immaterial existence or attained to cessation. |
atthiyeva te assāsapassāsā, |
Those in-breaths and out-breath are actually existent in you, |
mandapaññatāya pana pariggahetuṃ na sakkosī”ti. |
only you are not able to discern them because your understanding is dull.” |
athānena pakati-phuṭṭha-vasena cittaṃ ṭhapetvā |
Then, fixing his mind on the place normally touched [by the breaths], |
manasikāro pavattetabbo. |
he should proceed to give his attention to that. |
ime hi dīgha-nāsikassa nāsāpuṭaṃ ghaṭṭentā pavattanti. |
210. These in-breaths and out-breaths occur striking the tip of the nose in a long-nosed man [284] |
rassa-nāsikassa uttaroṭṭhaṃ. |
and the upper lip in a short-nosed man. |
tasmānena imaṃ nāma ṭhānaṃ ghaṭṭentīti nimittaṃ ṭhapetabbaṃ. |
So he should fix the sign thus: “This is the place where they strike.” |
imameva hi atthavasaṃ paṭicca vuttaṃ bhagavatā — |
This was why the Blessed One said: |
“nāhaṃ, bhikkhave, muṭṭhasatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī”ti (ma. ni. 3.149; saṃ. ni. 5.992). |
“Bhikkhus, I do not say of one who is forgetful, who is not fully aware, [that he practices] development of mindfulness of breathing” (M III 84). |
♦ 230. kiñcā-pi hi yaṃ-kiñci kamma-ṭ-ṭhānaṃ |
211. Although any meditation subject, |
satassa sampajānasseva sampajjati. |
no matter what, is successful only in one who is mindful and fully aware, |
ito aññaṃ pana manasikarontassa pākaṭaṃ hoti. |
yet any meditation subject other than this one gets more evident as he goes on giving it his attention. |
idaṃ pana ānā-pāna-s-sati-kamma-ṭ-ṭhānaṃ garukaṃ garuka-bhāvanaṃ |
But this mindfulness of breathing is difficult, difficult to develop, |
buddha-pacc-eka-buddha-buddha-puttānaṃ mahā-purisānaṃ-yeva manasi-kāra-bhūmi-bhūtaṃ, |
a field in which only the minds of Buddhas, Paccekabuddhas, and Buddhas’ sons are at home. |
na ceva ittaraṃ, |
It is no trivial matter, |
na ca ittara-sattasam-āsevitaṃ. |
nor can it be cultivated by trivial persons. |
yathā yathā manasi karīyati, |
In proportion as continued attention is given to it, |
tathā tathā santañceva hoti sukhumañca. |
it becomes more peaceful and more subtle. |
tasmā ettha balavatī sati ca paññā ca icchitabbā. |
So strong mindfulness and understanding are necessary here. |
♦ yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā icchitabbā. |
212. Just as when doing needlework on a piece of fine cloth a fine needle is needed, |
sūcipāsavedhanampi tato sukhumataraṃ, |
and a still finer instrument for boring the needle’s eye, |
evameva maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle sūcipaṭibhāgā satipi, |
so too, when developing this meditation subject, which resembles fine cloth, |
sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi balavatī icchitabbā. |
both the mindfulness, which is the counterpart of the needle, and the understanding associated with it, which is the counterpart of the instrument for boring the needle’s eye, need to be strong. |
tāhi ca pana satipaññāhi samannāgatena bhikkhunā |
A bhikkhu must have the necessary mindfulness and understanding |
na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. |
and must look for the in-breaths and out-breaths nowhere else than the place normally touched by them. |
♦ yathā pana kassako |
213.Suppose a ploughman, |
kasiṃ kasitvā |
after doing some ploughing, |
balībadde muñcitvā gocaramukhe katvā chāyāya nisinno vissameyya, |
sent his oxen free to graze and sat down to rest in the shade, |
athassa te balībaddā vegena aṭaviṃ paviseyyuṃ. |
then his oxen would soon go into the forest. |
yo hoti cheko kassako, so puna te gahetvā yojetukāmo |
Now, a skilled ploughman who wants to catch them and yoke them again |
na tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍahi, |
does not wander through the forest following their tracks, |
atha kho rasmiñca patodañca gahetvā ujukameva tesaṃ nipātanatitthaṃ |
but rather he takes his rope and goad and goes straight to the drinking place where they meet, |
gantvā nisīdati vā nipajjati vā, |
and he sits or lies there. |
atha te goṇe divasabhāgaṃ caritvā |
Then after the oxen have wandered about for a part of the day, |
nipātanatitthaṃ otaritvā nhatvā ca pivitvā ca |
they come to the drinking place where they meet and they bathe and drink, |
paccuttaritvā ṭhite disvā |
and when he sees that they have come out and are standing about, |
rasmiyā bandhitvā |
he secures them with the rope, |
patodena vijjhanto |
and prodding them with the goad, |
ānetvā yojetvā |
he brings them back, yokes them, |
puna kammaṃ karoti, |
and goes on with his ploughing. |
evameva tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. |
So too, the bhikkhu should not look for the in-breaths and out- breaths anywhere else than the place normally touched by them. |
satirasmiṃ pana paññāpatodañca gahetvā |
And he should take the rope of mindfulness and the goad of understanding, |
pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo. |
and fixing his mind on the place normally touched by them, |
evañhissa manasikaroto |
he should go on giving his attention to that. |
na cirasseva te upaṭṭhahanti nipātanatitthe viya goṇā. |
[285] For as he gives his attention in this way they reappear after no long time, as the oxen did at the drinking place where they met. |
tatonena satirasmiyā bandhitvā |
So he can secure them with the rope of mindfulness, |
tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena |
and yoking them in that same place and prodding them with the goad of understanding, |
punappunaṃ kammaṭṭhānaṃ anuyuñjitabbaṃ. |
he can keep on applying himself to the meditation subject. |
♦ 231. tassevamanuyuñjato na cirasseva nimittaṃ upaṭṭhāti. |
214. When he does so in this way, the sign59 soon appears to him. |
taṃ panetaṃ na sabbesaṃ ekasadisaṃ hoti. |
But it is not the same for all; |
apica kho kassaci sukhasamphassaṃ uppādayamāno |
on the contrary, some say that when it appears it does so to certain people producing a [pleasant]-light touch |
tūlapicu viya |
like cotton or |
kappāsapicu viya |
like silk-cotton or |
vātadhārā viya |
like a draught. |
ca upaṭṭhātīti ekacce āhu. |
{...} |
♦ ayaṃ pana aṭṭhakathāsu vinicchayo, |
215. But this is the exposition given in the commentaries: |
idañhi kassaci |
It appears to some |
tārakarūpaṃ viya |
like a star or |
maṇiguḷikā viya |
like a cluster of gems or |
muttāguḷikā viya ca, |
like a cluster of pearls, |
kassaci kharasamphassaṃ hutvā |
to others with a rough-touch |
kappāsaṭṭhi viya |
like that of silk-cotton seeds or |
dārusārasūci viya ca, |
like a peg made of heartwood, |
kassaci dīghapāmaṅgasuttaṃ viya |
to others like a long braid string or |
kusumadāmaṃ viya |
like a wreath of flowers or |
dhūmasikhā viya ca, |
like a puff of smoke, |
kassaci vitthataṃ makkaṭakasuttaṃ viya |
to others like a stretched-out cobweb |
valāhakapaṭalaṃ viya |
or a film of cloud |
padumapupphaṃ viya |
or a lotus flower |
ratha-cakkaṃ viya |
or a chariot wheel |
canda-maṇḍalaṃ viya |
or the moon’s disk |
sūriya-maṇḍalaṃ viya ca upaṭṭhāti. |
or the sun’s disk. |
tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu |
216. In fact this resembles an occasion when a number of bhikkhus are sitting together reciting a suttanta. |
ekena bhikkhunā “tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī”ti vutte |
When a bhikkhu asks, “What does this sutta appear like to you?” |
eko “mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī”ti āha. |
one says, “It appears to me like a great mountain torrent,” |
aparo “mayhaṃ ekā vanarāji viya”. |
another “To me it is like a line of forest trees,” |
añño “mayhaṃ eko sītacchāyo sākhāsampanno phalabhārabharitarukkho viyā”ti. |
another “To me it is like a spreading fruit tree giving cool shade.” |
tesaṃ hi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti. |
For the one sutta appears to them differently because of the difference in their perception. |
evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti. |
Similarly this single meditation subject appears differently because of difference in perception.60 |
saññajañhi etaṃ saññānidānaṃ saññāpabhavaṃ. |
It is born of perception, its source is perception, it is produced by perception. |
tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ. |
Therefore it should be understood that when it appears differently it is because of difference in perception. |
♦ ettha ca aññameva assāsārammaṇaṃ cittaṃ, |
217. And here, the consciousness that has in-breath as its object is one, |
aññaṃ passāsārammaṇaṃ, |
the consciousness that has out-breath as its object is another, |
aññaṃ nimittārammaṇaṃ. |
and the consciousness that has the sign as its object is another. |
yassa hi ime tayo dhammā natthi, tassa kammaṭṭhānaṃ neva appanaṃ, |
For the meditation subject reaches neither absorption |
na upacāraṃ pāpuṇāti. |
nor even access in one who has not got these three things [clear]. |
yassa pana ime tayo dhammā atthi, tasseva kammaṭṭhānaṃ upacārañca appanañca pāpuṇāti. vuttañhetaṃ — |
But it reaches access and also absorption in one who has got these three things [clear]. For this is said: |
♦ “nimittaṃ assāsapassāsā, |
“Sign, in-breath, out-breath, |
an-ārammaṇam-eka-cittassa. |
are not object Of a single consciousness; |
♦ ajānato tayo dhamme, |
By one who knows not these three things |
bhāvanā nupa-labbhati. |
Development is not obtained. |
♦ “nimittaṃ assāsapassāsā, |
Sign, in-breath, out-breath, |
an-ārammaṇam-eka-cittassa. |
are not object Of a single consciousness; |
♦ jānatova tayo dhamme, |
By one who does know these three things |
bhāvanā upalabbhatī”ti. (pārā. aṭṭha. 2.165). |
Development can be obtained” (Paṭis I 170). [286] |
♦ 232. evaṃ upaṭṭhite pana nimitte |
218. And when the sign has appeared in this way, |
tena bhikkhunā ācariyassa santikaṃ gantvā ārocetabbaṃ |
the bhikkhu should go to the teacher and tell him, |
“mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī”ti. |
“Venerable sir, such and such has appeared to me.” |
ācariyena pana etaṃ nimittanti vā na vā nimittanti na vattabbaṃ. |
But [say the Dīgha reciters] the teacher should say neither “This is the sign” nor “This is not the sign”; |
“evaṃ hoti, āvuso”ti vatvā |
after saying “It happens like this, friend,” |
punappunaṃ manasi karohīti vattabbo. |
he should tell him, “Go on giving it attention again and again;” |
nimittanti hi vutte vosānaṃ āpajjeyya. |
for if he were told “It is the sign,” he might [become complacent and] stop short at that (see M I 193f.), |
na nimittanti vutte nirāso visīdeyya. |
and if he were told “It is not the sign,” he might get discouraged and give up; |
tasmā tadubhayampi avatvā manasikāreyeva niyojetabboti. |
so he should encourage him to keep giving it his attention without saying either. |
evaṃ tāva dīghabhāṇakā. |
So the Dīgha reciters say, firstly. |
♦ majjhimabhāṇakā panāhu “nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisāti vattabbo”ti. |
But the Majjhima reciters say that he should be told, “This is the sign, friend. Well done. Keep giving attention to it again and again.” |
athānena nimitteyeva cittaṃ ṭhapetabbaṃ. |
219. Then he should fix his mind on that same sign; |
evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti. |
and so from now on, his development proceeds by way of fixing. |
vuttañhetaṃ porāṇehi — |
For the Ancients said this: |
♦ “nimitte ṭhapayaṃ cittaṃ, |
“Fixing his mind upon the sign |
nānākāraṃ vibhāvayaṃ. |
And putting away61 extraneous aspects, |
♦ dhīro assāsapassāse, |
The clever man anchors his mind |
sakaṃ cittaṃ nibandhatī”ti. (pārā. aṭṭha. 2.165). |
Upon the breathings in and out.” |
♦ tassevaṃ nimittupaṭṭhānato pabhuti |
220. So as soon as the sign appears, |
nīvaraṇāni vikkhambhitāneva honti, |
his hindrances are suppressed, |
kilesā sannisinnāva. |
his defilements subside, |
sati upaṭṭhitāyeva. |
his mindfulness is established, |
cittaṃ upacārasamādhinā samāhitameva. |
and his consciousness is concentrated in access concentration. |
athānena taṃ nimittaṃ neva vaṇṇato manasi kātabbaṃ, |
221. Then he should not give attention to the sign as to its colour, |
na lakkhaṇato paccavekkhitabbaṃ. |
or review it as to its [specific] characteristic. |
apica kho khattiyamahesiyā cakkavattigabbho viya |
He should guard it as carefully as a king’s chief queen guards the child in her womb due to become a Wheel-turning Monarch,62 |
kassakena sāliyavagabbho viya |
or as a farmer guards the ripening crops; |
ca āvāsādīni satta asappāyāni vajjetvā tāneva satta sappāyāni sevantena sādhukaṃ rakkhitabbaṃ. |
and he should avoid the seven unsuitable things beginning with the unsuitable abode and cultivate the seven suitable things. |
atha naṃ evaṃ rakkhitvā |
Then, guarding it thus, |
punappunaṃ manasikāravasena vuddhiṃ virūḷhiṃ gamayitvā |
he should make it grow and improve with repeated attention, |
dasavidhaṃ appanākosallaṃ sampādetabbaṃ, vīriyasamatā yojetabbā. |
and he should practice the tenfold skill in absorption (IV.42) and bring about evenness of energy (IV.66). |
tassevaṃ ghaṭentassa pathavīkasiṇe vuttānukkameneva tasmiṃ nimitte catukkapañcakajjhānāni nibbattanti. |
222. As he strives thus, fourfold and fivefold jhāna is achieved by him on that same sign in the same way as described under the earth kasiṇa. |
♦ 233. evaṃ nibbattacatukkapañcakajjhāno panettha bhikkhu sallakkhaṇāvivaṭṭanāvasena kammaṭṭhānaṃ vaḍḍhetvā pārisuddhiṃ pattukāmo tadeva jhānaṃ pañcahākārehi vasippattaṃ paguṇaṃ katvā nāmarūpaṃ vavatthapetvā vipassanaṃ paṭṭhapeti. kathaṃ? |
5–8. (See §189) However, when a bhikkhu has achieved the fourfold and fivefold jhāna and wants to reach purity by developing the meditation subject through observing and through turning away, he should make that jhāna familiar by attaining mastery in it in the five ways (IV.131), and then embark upon insight by defining mentality-materiality. How? |
so hi samāpattito vuṭṭhāya |
223. On emerging from the attainment, |
assāsapassāsānaṃ samudayo karaja-kāyo ca cittañcāti passati. |
[287] he sees that the in-breaths and out-breaths have the physical body and the mind as their origin; |
yathā hi kammāragaggariyā dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto sañcarati, |
and that just as, when a blacksmith’s bellows are being blown, the wind moves owing to the bag and to the man’s appropriate effort, |
evameva kāyañca cittañca paṭicca assāsapassāsāti. |
so too, in-breaths and out-breaths are due to the body and the mind. |
tato assāsapassāse ca kāyañca rūpanti |
Next, he defines the in-breaths and out-breaths and the body as “materiality,” |
cittañca taṃsampayuttadhamme ca arūpanti |
and the consciousness and the states associated with the consciousness as “the immaterial [mind].” |
vavatthapeti. ayamettha saṅkhepo. vitthārato pana nāmarūpavavatthānaṃ parato āvibhavissati. |
This is in brief (cf. M-a I 249); but the details will be explained later in the defining of mentality-materiality (XVIII.3f.). |
♦ evaṃ nāmarūpaṃ vavatthapetvā |
224.Having defined mentality-materiality in this way, |
tassa paccayaṃ pariyesati. |
he seeks its condition. |
pariyesanto ca naṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati. |
With search he finds it, and so overcomes his doubts about the way of mentality- materiality’s occurrence in the three divisions of time (Ch. XIX). |
vitiṇṇakaṅkho kalāpasammasanavasena tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ maggoti |
His doubts being overcome, he attributes the three characteristics [beginning with that of suffering to mentality and materiality], comprehending [them] by groups (XX.2f.); he abandons the ten imperfections of insight beginning with illumination, which arise in the first stages of the contemplation of rise and fall (XX.105f.), and he defines as “the path” the knowledge of the way that is free from these imperfections (XX.126f.). |
vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena vayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccanto |
He reaches contemplation of dissolution by abandoning [attention to] arising. When all formations have appeared as terror owing to the contemplation of their incessant dissolution, he becomes dispassionate towards them (Ch. XXI), his greed for them fades away, and he is liberated from them (Ch. XXII). |
yathākkamena cattāro ariyamagge pāpuṇitvā |
After he has [thus] reached the four noble paths |
arahatta-phale patiṭṭhāya |
in due succession and has become established in the fruition of Arahantship, |
ekūnavīsatibhedassa paccavekkhaṇāñāṇassa pariyantaṃ patto |
he at last attains to the nineteen kinds of reviewing knowledge (XXII.19f.), |
sa-devakassa lokassa agga-dakkhiṇeyyo hoti. |
and he becomes fit to receive the highest gifts from the world with its deities. |
♦ ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā samattā hotīti |
225. At this point his development of concentration through mindfulness of breathing, beginning with counting and ending with looking back (§189) is completed. |
ayaṃ sabbākārato paṭhamacatukkavaṇṇanā. |
This is the commentary on the first tetrad in all aspects. |
- |
[Word Commentary Continued—Second Tetrad] |
♦ 234. itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi. |
226. Now, since there is no separate method for developing the meditation subject in the case of the other tetrads, |
tasmā anupadavaṇṇanānayeneva tesaṃ evaṃ attho veditabbo. |
their meaning therefore needs only to be understood according to the word commentary. |
♦ pītipaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. |
(v) He trains thus: “I shall breathe in … shall breathe out experiencing happiness,” that is, making happiness known, making it plain. |
tattha dvīhākārehi pīti paṭisaṃviditā hoti |
Herein, the happiness is experienced in two ways: |
ārammaṇato ca a-sam-mohato ca. |
(a) with the object, and (b) with non-confusion.63 |
♦ kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? |
227. (a) How is the happiness experienced with the object? |
sappītike dve jhāne samāpajjati. |
He attains the two jhānas in which happiness is present. |
tassa samāpattikkhaṇe |
At the time when he has actually entered upon them |
jhāna-paṭi-lābhena ārammaṇato pīti paṭisaṃviditā hoti, |
the happiness is experienced with the object owing to the obtaining of the jhāna, |
ārammaṇassa paṭisaṃviditattā. |
because of the experiencing of the object. |
kathaṃ asammohato? |
(b) How with non- confusion? |
sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttaṃ pītiṃ |
When, after entering upon and emerging from one of the two jhānas accompanied by happiness, |
khayato vayato sammasati. |
[288] he comprehends with insight that happiness associated with the jhāna as liable to destruction and to fall, |
tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti. |
then at the actual time of the insight the happiness is experienced with non-confusion owing to the penetration of its characteristics [of impermanence, and so on]. |
vuttañhetaṃ paṭisambhidāyaṃ (paṭi. ma. 1.172) — |
228. For this is said in the Paṭisambhidā: |
♦ “dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. |
“When he knows unification of mind and non-distraction through long in-breaths, mindfulness is established in him. |
tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. |
By means of that mindfulness and that knowledge that happiness is experienced. |
dīghaṃ passāsavasena... rassaṃ assāsavasena... rassaṃ passāsavasena... sabbakāyapaṭisaṃvedī assāsapassāsavasena... passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. |
When he knows unification of mind and non-distraction through long out- breaths … through short in-breaths … through short out-breaths … through in- breaths … out-breaths experiencing the whole body … through in-breaths … out-breaths tranquilizing the bodily formation, mindfulness is established in him. |
tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. |
By means of that mindfulness and that knowledge that happiness is experienced. |
āvajjato sā pīti paṭisaṃviditā hoti. |
“It is experienced by him when he adverts, |
jānato passato paccavekkhato |
when he knows, sees, reviews, |
cittaṃ adhiṭṭhahato |
steadies his mind, |
saddhāya adhimuccato |
resolves with faith, |
vīriyaṃ paggaṇhato satiṃ upaṭṭhāpayato |
exerts energy, establishes mindfulness, |
cittaṃ samādahato |
concentrates his mind, |
paññāya pajānato |
understands with understanding, |
abhiññeyyaṃ |
directly knows what is to be directly known, |
pariññeyyaṃ |
fully understands what is to be fully understood, |
pahātabbaṃ |
abandons what is to be abandoned, |
bhāvetabbaṃ |
develops what is to be developed, |
sacchikātabbaṃ sacchikaroto sā pīti paṭisaṃviditā hoti. |
realizes what is to be realized. |
evaṃ sā pīti paṭisaṃviditā hotī”ti. |
It is in this way that that happiness is experienced” (Paṭis I 187). |
♦ eteneva nayena avasesapadānipi atthato veditabbāni. |
229. (vi–viii) The remaining [three] clauses should be understood in the same way as to meaning; |
idampanettha visesamattaṃ, |
but there is this difference here. |
tiṇṇaṃ jhānānaṃ vasena sukha-paṭisaṃveditā, |
The experiencing of bliss must be understood to be through three jhānas, |
catunnampi vasena citta-saṅkhāra-paṭisaṃveditā veditabbā. |
and that of the mental formation through four. |
citta-saṅkhāroti vedanādayo dve khandhā. |
The mental formation consists of the two aggregates of feeling and perception. |
sukha-paṭisaṃvedī-pade cettha vipassanābhūmidassanatthaṃ |
And in the case of the clause, experiencing bliss, it is said in the Paṭisambhidā in order to show the plane of insight here [as well]: |
“sukhanti dve sukhāni kāyikañca sukhaṃ cetasikañcā”ti paṭisambhidāyaṃ (paṭi. ma. 1.173) vuttaṃ. |
“‘Bliss’: there are two kinds of bliss, bodily bliss and mental bliss” (Paṭis I 188). |
passambhayaṃ cittasaṅkhāranti |
Tranquilizing the mental formation: |
oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento, |
tranquilizing the gross mental formation; |
nirodhentoti attho. |
stopping it, is the meaning. |
so vitthārato kāyasaṅkhāre vuttanayeneva veditabbo. |
And this should be understood in detail in the same way as given under the bodily formation (see §§176–85). |
♦ apicettha pītipade pītisīsena vedanā vuttā. sukhapade sarūpeneva vedanā. dvīsu cittasaṅkhārapadesu “saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā cittasaṅkhārā”ti (paṭi. ma. 1.174; ma. ni. 1.463) vacanato saññāsampayuttā vedanāti |
230. Here, moreover, in the “happiness” clause feeling [which is actually being contemplated in this tetrad] is stated under the heading of “happiness” [which is a formation] but in the “bliss” clause feeling is stated in its own form. In the two “mental-formation” clauses the feeling is that [necessarily] associated with perception because of the words, “Perception and feeling belong to the mind, these things being bound up with the mind are mental formations” (Paṭis I 188). [289] |
evaṃ vedan-ānupassanānayena idaṃ catukkaṃ bhāsitanti veditabbaṃ. |
So this tetrad should be understood to deal with contemplation of feeling. |
| [Word Commentary Continued—Third Tetrad] |
♦ 235. tatiyacatukkepi catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā. |
231. (ix) In the third tetrad the experiencing of the [manner of] consciousness must be understood to be through four jhānas. |
abhippamodayaṃ cittanti |
(x) Gladdening the [manner of] consciousness: |
cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati. |
he trains thus: “Making the mind glad, instilling gladness into it, cheering it, rejoicing it, I shall breathe in, shall breathe out.” |
tattha dvīhākārehi abhippamodo hoti samādhivasena ca vipassanāvasena ca. |
Herein, there is gladdening in two ways, through concentration and through insight. |
♦ kathaṃ samādhivasena? |
How through concentration? |
sappītike dve jhāne samāpajjati. |
He attains the two jhānas in which happiness is present. |
so samāpattikkhaṇe |
At the time when he has actually entered upon them |
sampayuttapītiyā cittaṃ āmodeti pamodeti. |
he inspires the mind with gladness, instils gladness into it, by means of the happiness associated with the jhāna. |
kathaṃ vipassanāvasena? |
How through insight? |
sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttapītiṃ |
After entering upon and emerging from one of the two jhānas accompanied by happiness, |
khayato vayato sammasati. |
he comprehends with insight that happiness associated with the jhāna as liable to destruction and to fall; |
evaṃ vipassanākkhaṇe jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti. |
thus at the actual time of insight he inspires the mind with gladness, instils gladness into it, by making the happiness associated with the jhāna the object. |
evaṃ paṭipanno “abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī”ti vuccati. |
It is of one progressing in this way that the words, “He trains thus: ‘I shall breathe in … shall breathe out gladdening the [manner of] consciousness,’” are said. |
♦ samādahaṃ cittanti |
232.(xi) Concentrating (samādahaṃ) the [manner of] consciousness: |
paṭhamaj-jhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento. |
evenly (samaṃ) placing (ādahanto) the mind, evenly putting it on its object by means of the first jhāna and so on. |
tāni vā pana jhānāni samāpajjitvā vuṭṭhāya |
Or alternatively, when, having entered upon those jhānas and emerged from them, |
jhānasampayuttaṃ cittaṃ khayato vayato sampassato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā. |
he comprehends with insight the consciousness associated with the jhāna as liable to destruction and to fall, then at the actual time of insight momentary unification of the mind64 arises through the penetration of the characteristics [of impermanence, and so on]. |
evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento “samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī”ti vuccati. |
Thus the words, “He trains thus: ‘I shall breathe in … shall breathe out concentrating the [manner of] consciousness,’” are said also of one who evenly places the mind, evenly puts it on its object by means of the momentary unification of the mind arisen thus. |
♦ vimocayaṃ cittanti |
233.(xii) Liberating the [manner of] consciousness: |
paṭhamajjhānena nīvaraṇehi cittaṃ mocento vimocento, |
he both breathes in and breathes out delivering, liberating, the mind from the hindrances by means of the first jhāna, |
dutiyena vitakkavicārehi, |
from applied and sustained thought by means of the second, |
tatiyena pītiyā, |
from happiness by means of the third, |
catutthena sukhadukkhehi cittaṃ mocento vimocento. |
from pleasure and pain by means of the fourth. |
tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sammasati. |
Or alternatively, when, having entered upon those jhānas and emerged from them, he comprehends with insight the consciousness associated with the jhāna as liable to destruction and to fall, |
so vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento, |
then at the actual time of insight he delivers, liberates, the mind from the perception of permanence by means of the contemplation of impermanence, |
dukkhānupassanāya sukhasaññāto, |
from the perception of pleasure by means of the contemplation of pain, |
anattānupassanāya attasaññāto, |
from the perception of self by means of the contemplation of not self, |
nibbidānupassanāya nandito, |
from delight by means of the contemplation of dispassion, |
virāgānupassanāya rāgato, |
from greed by means of the contemplation of fading away, |
nirodhānupassanāya samudayato, |
from arousing by means of the contemplation of cessation, |
paṭinissaggānupassanāya ādānato cittaṃ mocento assasati ceva passasati ca. |
from grasping by means of the contemplation of relinquishment. |
tena vuccati “vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī”ti. |
Hence it is said: [290] “He trains thus: ‘I shall breathe in … shall breathe out liberating the [manner of] consciousness.65 ’” |
evaṃ cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ. |
So this tetrad should be understood to deal with contemplation of mind. |
| CHAPTER VIII | |
| Other Recollections as Meditation Subjects | |
| [Word Commentary Continued—Fourth Tetrad] | |
♦ 236. catuttha-catukke pana aniccānupassīti |
234.(xiii) But in the fourth tetrad, as to contemplating impermanence, |
ettha tāva aniccaṃ veditabbaṃ. |
here firstly, the impermanent should be understood, |
aniccatā veditabbā. |
and impermanence, |
aniccānupassanā veditabbā. |
and the contemplation of impermanence, |
aniccānupassī veditabbo. |
and one contemplating impermanence. |
♦ tattha aniccanti pañcakkhandhā. |
Herein, the five aggregates are the impermanent. |
kasmā? uppāda-vay-aññath-atta-bhāvā. |
Why? Because their essence is rise and fall and change. |
aniccatāti tesaṃyeva uppāda-vay-aññath-attaṃ, |
Impermanence is the rise and fall and change in those same aggregates, |
hutvā abhāvo vā, |
or it is their non-existence after having been; |
nibbattānaṃ tenevākārena aṭṭhatvā khaṇabhaṅgena bhedoti attho. |
the meaning is, it is the breakup of produced aggregates through their momentary dissolution since they do not remain in the same mode. |
aniccānupassanāti |
Contemplation of impermanence |
tassā aniccatāya vasena rūpādīsu aniccanti anupassanā. |
is contemplation of materiality, etc., as “impermanent” in virtue of that impermanence. |
aniccānupassīti tāya anupassanāya samannāgato. |
One contemplating impermanence possesses that contemplation. |
tasmā evaṃbhūto assasanto passasanto ca idha “aniccānupassī assasissāmi passasissāmīti sikkhatī”ti veditabbo. |
So it is when one such as this is breathing in and breathing out that it can be understood of him: “He trains thus: ‘I shall breathe in … shall breathe out contemplating impermanence.’”66 |
♦ virāgānupassī-ti |
235.(xiv) Contemplating fading away: |
ettha pana dve virāgā |
there are two kinds of fading away, |
khaya-virāgo ca accanta-virāgo ca. |
that is, fading away as destruction, and absolute fading away.67 |
tattha "khaya-virāgo"ti saṅkhārānaṃ khaṇabhaṅgo. |
Herein, “fading away as destruction” is the momentary dissolution of formations. |
"accanta-virāgo-"ti nibbānaṃ. |
“Absolute fading away” is Nibbāna. |
virāgānupassanāti tadubhayadassanavasena pavattā vipassanā ca maggo ca. |
Contemplation of fading away is insight and it is the path, which occurs as the seeing of these two. |
tāya duvidhāyapi anupassanāya samannāgato hutvā assasanto passasanto ca “virāgānupassī assasissāmi passasissāmīti sikkhatī”ti veditabbo. |
It is when he possesses this twofold contemplation that it can be understood of him: “He trains thus: ‘I shall breathe in … shall breathe out contemplating fading away.’” |
nirodhānupassīpadepi eseva nayo. |
(xv) The same method of explanation applies to the clause, contemplating cessation. |
♦ paṭinissaggānupassīti |
236.(xvi) Contemplating relinquishment: |
etthāpi dve paṭinissaggā |
relinquishment is of two kinds too, |
pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. |
that is to say, relinquishment as giving up, and relinquishment as entering into. |
paṭinissaggoyeva anupassanā paṭinissaggānupassanā. |
Relinquishment itself as [a way of] contemplation is “contemplation of relinquishment.” |
vipassanāmaggānaṃ etamadhivacanaṃ. |
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♦ vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggoti ca vuccati. |
For insight is called both “relinquishment as giving up” and “relinquishment as entering into” since [firstly], through substitution of opposite qualities, it gives up defilements with their aggregate-producing kamma formations, and [secondly], through seeing the wretchedness of what is formed, it also enters into Nibbāna by inclining towards Nibbāna, which is the opposite of the formed (XI.18). |
maggo samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena |
Also the path is called both “relinquishment as giving up” and “relinquishment as entering into” since it gives up defilements with their aggregate-producing kamma-formations by cutting them off, |
ca nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggoti ca vuccati. |
and it enters into Nibbāna by making it its object. |
ubhayampi pana purimapurimaññāṇānaṃ anuanupassanato anupassanāti vuccati. |
Also both [insight and path knowledge] are called contemplation (anupassanā) because of their re-seeing successively (anu anu passanā) each preceding kind of knowledge.68 |
tāya duvidhāyapi paṭinissaggānupassanāya samannāgato hutvā assasanto passasanto ca “paṭinissaggānupassī assasissāmi passasissāmīti sikkhatī”ti veditabbo. |
[291] It is when he possesses this twofold contemplation that it can be understood of him: “He trains thus: ‘I shall breathe in … shall breathe out contemplating relinquishment.’” |
♦ idaṃ catutthacatukkaṃ suddha-vipassanāvaseneva vuttaṃ. |
237. This tetrad deals only with pure insight |
purimāni pana tīṇi samatha-vipassanāvasena. |
while the previous three deal with serenity and insight. |
evaṃ catunnaṃ catukkānaṃ vasena soḷasavatthukāya ānāpānassatiyā bhāvanā veditabbā. |
This is how the development of mindfulness of breathing with its sixteen bases in four tetrads should be understood. |
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[Conclusion] |
evaṃ soḷasavatthuvasena ca pana ayaṃ ānāpānassati mahapphalā hoti mahānisaṃsā. |
This mindfulness of breathing with its sixteen bases thus is of great fruit, of great benefit. |
♦ 237. tatrassa “ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto cā”ti ādivacanato santabhāvādivasenāpi mahānisaṃsatā veditabbā, |
238. Its great beneficialness should be understood here as peacefulness both because of the words, “And, bhikkhus, this concentration through mindfulness of breathing, when developed and much practiced, is both peaceful and sublime” (S V 321), etc., |
vitakk-upaccheda-samatthatāyapi. |
and because of its ability to cut off applied thoughts; |
ayañhi santa-paṇīt-āsecanaka-sukha-vihārattā samādhi-antarāyakarānaṃ vitakkānaṃ vasena ito |
for it is because it is peaceful, sublime, and an unadulterated blissful abiding that it cuts off the mind’s running hither and thither with applied thoughts obstructive to concentration, |
cito ca cittassa vidhāvanaṃ vicchinditvā ānāpānārammaṇābhimukhameva cittaṃ karoti. |
and keeps the mind only on the breaths as object. |
teneva vuttaṃ “ānāpānassati bhāvetabbā vitakkupacchedāyā”ti (a. ni. 9.1). |
Hence it is said: “Mindfulness of breathing should be developed in order to cut off applied thoughts” (A IV 353). |
♦ vijjā-vimutti-pāripūriyā mūla-bhāvenāpi cassā mahā-nisaṃsatā veditabbā. |
239. Also its great beneficialness should be understood as the root condition for the perfecting of clear vision and deliverance; |
vuttañhetaṃ bhagavatā — “ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti, |
for this has been said by the Blessed One: “Bhikkhus, mindfulness of breathing, when developed and much practiced, perfects the four foundations of mindfulness. |
cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, |
The four foundations of mindfulness, when developed and much practiced, perfect the seven enlightenment factors. |
satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī”ti (ma. ni. 3.147). |
The seven enlightenment factors, when developed and much practiced, perfect clear vision and deliverance” (M III 82). |
♦ apica carimakānaṃ assāsapassāsānaṃ viditabhāvakaraṇatopissā mahānisaṃsatā veditabbā. |
240. Again its great beneficialness should be understood to reside in the fact that it causes the final in-breaths and out-breaths to be known; |
vuttañhetaṃ bhagavatā — “evaṃ bhāvitāya kho, rāhula, ānāpānassatiyā evaṃ bahulīkatāya yepi te carimakā assāsapassāsā, tepi viditāva nirujjhanti, no aviditā”ti (ma. ni. 2.121). |
for this is said by the Blessed One: “Rāhula, when mindfulness of breathing is thus developed, thus practiced much, the final in-breaths and out-breaths, too, are known as they cease, not unknown” (M I 425f.). |
♦ 238. tattha nirodhavasena tayo carimakā bhavacarimakā, jhānacarimakā, cuticarimakāti. |
241. Herein, there are three kinds of [breaths that are] final because of cessation, that is to say, final in becoming, final in jhāna, and final in death. |
bhavesu hi kāmabhave assāsapassāsā pavattanti, |
For, among the various kinds of becoming (existence), in-breaths and out-breaths occur in the sensual-sphere becoming, |
rūpārūpabhavesu nappavattanti, |
not in the fine-material and immaterial kinds of becoming. |
tasmā te bhavacarimakā. |
That is why there are final ones in becoming. |
jhānesu purime jhānattaye pavattanti, catutthe nappavattanti, |
In the jhānas they occur in the first three but not in the fourth. |
tasmā te jhānacarimakā. |
That is why there are final ones in jhāna. |
ye pana cuti-cittassa purato soḷasamena cittena saddhiṃ uppajjitvā cuticittena saha nirujjhanti, |
Those that arise along with the sixteenth consciousness preceding the death consciousness [292] cease together with the death consciousness. |
ime cuti-carimakā nāma. |
They are called “final in death.” |
ime idha “carimakā”ti adhippetā. |
It is these last that are meant here by “final.” |
♦ imaṃ kira kammaṭṭhānaṃ anuyuttassa bhikkhuno ānāpānārammaṇassa suṭṭhu pariggahitattā cuticittassa purato soḷasamassa cittassa uppādakkhaṇe uppādaṃ āvajjayato uppādopi nesaṃ pākaṭo hoti. |
242. When a bhikkhu has devoted himself to this meditation subject, it seems, if he adverts, at the moment of arising of the sixteenth consciousness before the death consciousness, to their arising, then their arising is evident to him; |
ṭhitiṃ āvajjayato ṭhitipi nesaṃ pākaṭā hoti. |
if he adverts to their presence, then their presence is evident to him; |
bhaṅgaṃ āvajjayato ca bhaṅgo nesaṃ pākaṭo hoti. |
if he adverts to their dissolution, then their dissolution is evident to him; and it is so because he has thoroughly discerned in-breaths and out-breaths as object. |
♦ ito aññaṃ kammaṭṭhānaṃ bhāvetvā arahattaṃ pattassa bhikkhuno hi āyuantaraṃ paricchinnaṃ vā hoti aparicchinnaṃ vā. |
243. When a bhikkhu has attained Arahantship by developing some other meditation subject than this one, he may be able to define his life term or not. |
idaṃ pana soḷasavatthukaṃ ānāpānassatiṃ bhāvetvā arahattaṃ pattassa āyuantaraṃ paricchinnameva hoti. |
But when he has reached Arahantship by developing this mindfulness of breathing with its sixteen bases, he can always define his life term. |
so “ettakaṃ dāni me āyusaṅkhārā pavattissanti, na ito paran”ti ñatvā |
He knows, “My vital formations will continue now for so long and no more.” |
attano dhammatāya eva sarīra-paṭijaggananivāsanapārupanādīni sabba-kiccāni katvā akkhīni nimīleti |
Automatically he performs all the functions of attending to the body, dressing and robing, etc., after which he closes his eyes, |
koṭapabbata-vihāra-vāsī-tissat-thero viya |
like the Elder Tissa who lived at the Koṭapabbata Monastery, |
mahā-karañjiya-vihāra-vāsīmahā-tissat-thero viya |
like the Elder Mahā Tissa who lived at the Mahā Karañjiya Monastery, |
devaputtamahāraṭṭhe piṇḍapātikatissatthero viya |
like the Elder Tissa the alms-food eater in the kingdom of Devaputta, |
cittalapabbatavihāravāsino dve bhātiyattherā viya ca. |
like the elders who were brothers and lived at the Cittalapabbata monastery. |
♦ tatridaṃ ekavatthuparidīpanaṃ. |
244. Here is one story as an illustration. |
dvebhātiyattherānaṃ kireko puṇṇamuposathadivase pātimokkhaṃ osāretvā bhikkhu-saṅgha-parivuto attano vasanaṭṭhānaṃ gantvā |
After reciting the Pātimokkha, it seems, on the Uposatha day of the full moon, one of the two elders who were brothers went to his own dwelling place surrounded by the Community of Bhikkhus. |
caṅkame ṭhito candālokaṃ oloketvā attano āyusaṅkhāre |
As he stood on the walk looking at the moonlight he calculated his own vital formations, |
upadhāretvā bhikkhusaṅghamāha — “tumhehi kathaṃ parinibbāyantā bhikkhū diṭṭhapubbā”ti. |
and he said to the Community of Bhikkhus, “In what way have you seen bhikkhus attaining Nibbāna up till now?” |
tatra keci āhaṃsu “amhehi āsane nisinnakāva parinibbāyantā diṭṭhapubbā”ti. |
Some answered, “Till now we have seen them attain Nibbāna sitting in their seats.” |
keci “amhehi ākāse pallaṅkamābhujitvā nisinnakā”ti. |
Others answered, “We have seen them sitting cross-legged in the air.” |
thero āha — “ahaṃ dāni vo caṅkamantameva parinibbāyamānaṃ dassessāmī”ti |
The elder said, “I shall now show you one attaining Nibbāna while walking.” |
tato caṅkame lekhaṃ katvā “ahaṃ ito caṅkamakoṭito parakoṭiṃ gantvā |
He then drew a line on the walk, saying, “I shall go from this end of the walk to the other end and return; |
nivattamāno imaṃ lekhaṃ patvāva parinibbāyissāmī”ti |
when I reach this line I shall attain Nibbāna.” |
vatvā caṅkamaṃ oruyha parabhāgaṃ gantvā nivattamāno ekena pādena lekhaṃ akkantakkhaṇeyeva parinibbāyi. |
So saying, he stepped on to the walk and went to the far end. On his return he attained Nibbāna in the same moment in which he stepped on the line. [293] |
♦ tasmā have appamatto, |
So let a man, if he is wise, |
anuyuñjetha paṇḍito. |
Untiringly devote his days |
♦ evaṃ anekānisaṃsaṃ, |
To mindfulness of breathing, which |
ānāpānassatiṃ sadāti. |
Rewards him always in these ways. |
♦ idaṃ ānāpānassatiyaṃ vitthāra-kathā-mukhaṃ. |
This is the section dealing with mindfulness of breathing in the detailed explanation. |
∴ |