On Mindfulness of In&out Breaths - Ānāpānassatikathā - Pasanna Citta

On Mindfulness of In&Out Breaths –
Ānāpānassatikathā
On practicing the sixteen aspected concentration based on mindfulness of in&out breath, the two
hundred knowledges of concentration arise –
1. eight knowledges of danger or obstacle (aṭṭha paripanthe ñāṇāni)

2. eight knowledges of support or aid (aṭṭha ca upakāre ñāṇāni)
3. eighteen knowledges of corruptions (aṭṭhārasa upakkilese ñāṇāni)
4. thirteen knowledges of cleansing (terasa vodāne ñāṇāni)
5. thirty two knowledges of the mindful (bā iṃsa satokārissa ñāṇāni)
6. twenty four knowledges in terms of concentration (catuvīsati samādhivasena ñāṇāni)
7. seventy two knowledges in terms of vipassana (dvesa ati vipassanāvasena ñāṇāni)
8. eight knowledges of disenchantment (aṭṭha nibbidāñāṇāni)
9. eight knowledges of the disenchantment in conformity (aṭṭha nibbidānulomañāṇāni)
10. eight knowledges of allaying disenchantment (aṭṭha nibbidāpaṭippassaddhiñāṇāni)
11. twenty one knowledges of the pleasure of release (ekavīsati vimu isukhe ñāṇāni)
1&2. (Explanation of the first sixteen knowledges)
What are the 8 knowledges of danger or obstacle, the 8 knowledges of support or aid?
Sensual desire (kāmacchando) is an obstacle to concentration, renunciation (nekkhammaṃ) is an aid
to concentration.
Ill-will (byāpādo) is an obstacle to concentration, good-will (abyāpādo) is an aid to concentration.
Sloth and torpor (thinamiddhaṃ) are an obstacle to concentration, perception of light (ālokasaññā) is
an aid to concentration.
Restlessness (uddhaccaṃ) is an obstacle to concentration, undistractedness (avikkhepo) is an aid to
concentration.
Doubt (vicikicchā) is an obstacle to concentration, resolving or figuring out the phenomena
(dhammavava hānaṃ) is an aid to concentration.
Ignorance (avijjā) is an obstacle to concentration, knowledge (ñāṇaṃ) is an aid to concentration.
Ennui or dissatisfaction (arati) is an obstacle to concentration, delight or enthusiasm (pāmojjaṃ) is an
aid to concentration.
All unwholesome phenomena (sabbe akusalā dhammā) are an obstacle to concentration, all
wholesome phenomena (sabbe kusalā dhammā) are an aid to concentration.
These are the 8 knowledges of obstacles, the 8 knowledges of support or aid.
1 & 2. Explanation of the sixteen knowledges (Soḷasa ñāṇa niddeso)
By these sixteen modes the upright mind, the very upright mind stands in unity, is cleansed of
hindrances.
How are they in unity, in harmony (eka ā)?
In unity with renunciation,
in unity with non-ill-will,
in unity with the perception of light,
in unity with non-distraction,
in unity with investigation of phenomena,
in unity with knowledge,
in unity with happiness,
in unity with all the skillful phenomena.
Hindrances (nīvaraṇā) means what are those hindrances?

Sensual desire is a hindrance,
ill-will is a hindrance,
sloth and torpor is hindrance,
restlessness and worry is hindrance,
uncertainty is hindrance,
ignorance is hindrance,
discontent is hindrance,
all unskillful phenomena are hindrances.
Hindrance means – in what sense is it a hindrance?

It is a hindrance in the sense that it is an obstruction to guidance.
What are those guidances?
Renunciation is the guidance of the noble ones. The noble ones are guided or led by that
renunciation. Sensual desire is an obstruction of the guidance. Due to the envelopment by that
sensual desire, he does not know clearly the renunciation that is the guidance of the noble ones – thus
is sensual desire an obstruction to guidance.
Non-ill-will is the guidance of the noble ones. The noble ones are guided or led by that non-ill-will.
Ill-will is an obstruction of the guidance. Due to the envelopment by that ill-will, he does not know
clearly the renunciation that is the guidance of the noble ones – thus is ill-will an obstruction to
guidance.
Perception of light is the guidance of the noble ones. The noble ones are guided or led by that
perception of light. Sloth and torpor is an obstruction of the guidance. Due to the envelopment by
that sloth and torpor, he does not know clearly the perception of light that is the guidance of the
noble ones – thus is sloth and torpor an obstruction to guidance.
Non-distraction is the guidance of the noble ones. The noble ones are guided or led by that non-
distraction. Restlessness is an obstruction of the guidance. Due to the envelopment by that
restlessness, he does not know clearly the non-distraction that is the guidance of the noble ones – thus
is restlessness an obstruction to guidance.
Investigation of phenomena is the guidance of the noble ones. The noble ones are guided or led by
that investigation of phenomena. Uncertainty is an obstruction of the guidance. Due to the
envelopment by that uncertainty, he does not know clearly the investigation of phenomena that is the
guidance of the noble ones – thus is uncertainty an obstruction to guidance.
Knowledge is the guidance of the noble ones. The noble ones are guided or led by that knowledge.
Ignorance is an obstruction of the guidance. Due to the envelopment by that ignorance, he does not
know clearly the knowledge, that is the guidance of the noble ones – thus is ignorance an obstruction
to guidance.
Delight or enthusiasm is the guidance of the noble ones. The noble ones are guided or led by that
delight or enthusiasm. Discontent is an obstruction of the guidance. Due to the envelopment by that
discontent, he does not know clearly the delight or enthusiasm that is the guidance of the noble ones
– thus is discontent an obstruction to guidance.
All skillful phenomena are the guidance of the noble ones. By all those skillful phenomena, the noble
ones are guided or led. All unskillful phenomena are an obstruction of the guidance. Due to the
envelopment by all those unskillful phenomena, he does not clearly know the skillful phenomena
that are the guidance of the noble ones – thus are all the unskillful phenomena an obstruction to
guidance.
For the one who is cleansed of these hindrances,

there is momentary unification (khaṇikasamodhānā),
while practicing the concentration based on 16-faceted mindfulness of in&out breath.
Explanation of the sixteen knowledges – the second.
3. Explanation of the knowledge of the corruptions/ imperfections (Upakkilesañāṇaniddeso)
First sextet
For the one who is cleansed of these hindrances, while practicing the concentration based on 16-
faceted mindfulness of in&out breath, due to the momentary unification – What are the 18
corruptions that arise?
1.While following the beginning-middle-and-end of in-breath with mindfulness, the mind that gets
sca ered internally is an obstacle for concentration.
2.While following the beginning-middle-and-end of out-breath with mindfulness, the mind that gets
sca ered externally is an obstacle for concentration.
3.Desire from longing for in-breath, from the practice of craving, is the obstacle for concentration.
4.Desire from longing for out-breath, from the practice of craving, is the obstacle for concentration.
5.Being burdened by the in-breath, yearning for ge ing the out-breath is an obstruction for
concentration.
6.Being burdened by the out-breath, yearning for ge ing the in-breath is an obstruction for
concentration.
Following the in-breath, following the out-breath;

There is internal sca eredness from longing, external sca eredness from yearning.
For the one burdened by the in-breath, there is yearning for ge ing the out-breath,
For the one burdened by the out-breath, there is yearning for ge ing the in-breath.
These are the 6 corruptions of the concentration based on the contemplation of in and out breath.
For the one who is sca ered by these, the mind is not released. Not knowing the release, they are
dependent on others.
The second sextet

7.While adverting to the sign or theme of the in-breath, the mind is shaken – this is obstacle to
concentration.
8.While adverting to in-breath the mind is shaken by the sign or theme – this is obstacle to
concentration.
9.While adverting to the sign or theme of the out-breath, the mind is shaken – this is obstacle to
concentration.
10.While adverting to out-breath the mind is shaken by the sign or theme – this is obstacle to
concentration.
11.While adverting to in-breath the mind is shaken by the sign or theme – this is obstacle to
concentration.
12.While adverting to out-breath the mind is shaken by the sign or theme – this is obstacle to
concentration.
For the one who adverts to the sign or theme, the mind is sca ered by the in-breath;
For the one who adverts to the in-breath, the mind is shaken by the sign or theme.
For the one who adverts to the sign or theme, the mind is sca ered by the out-breath;
For the one who adverts to the out-breath, the mind is shaken by the sign or theme.
For the one who adverts to in-breath, the mind is sca ered by the out-breath;
For the one who adverts to out-breath, the mind is sca ered by the in-breath;
These are the 6 corruptions of the concentration based on the contemplation of in and out breath.
For the one who is sca ered by these, the mind is not released.
Not knowing the release, they are dependent on others.
The third sextet
13.A mind that runs back, befallen with distraction – this is concentration’s obstacle.
14.A mind that longs for the future, disturbed – this is concentration’s obstacle.
15.A sluggish mind, befallen with laziness – this is concentration’s obstacle.

16.An over-strained mind, befallen with restlessness – this is concentration’s obstacle.
17.A mind bent on pleasure, befallen with craving – this is concentration’s obstacle.
18.A hostile mind, befallen with ill-will – this is concentration’s obstacle.
A mind that runs back, longs for the future, sluggish, overstrained, bent on pleasure, dead set against
– mind (such as this) is not concentrated.
These are the 6 corruptions of the concentration based on the minfulness of in and out breath.
Due to these corrupted intentions, the concentration (adhici a) is not known.
1.While following the beginning-middle-and-end of in-breath with mindfulness, due to the mind that
gets sca ered internally, both body and mind are agitated (sāraddhā), stirred up (iñjitā) and flu ered
(phanditā).
2.While following the beginning-middle-and-end of out-breath with mindfulness, due to the mind
that gets sca ered externally, both body and mind are agitated, stirred up and flu ered.
3.Due to the desire from longing for in-breath, from the practice of craving, both body and mind are
agitated, stirred up and flu ered.
4.Due to the desire from longing for out-breath, from the practice of craving, both body and mind are
5.Being burdened by the in-breath, due to yearning for ge ing the out-breath, both body and mind
are agitated, stirred up and flu ered.
6.Being burdened by the out-breath, due to yearning for ge ing the in-breath, both body and mind
7.While adverting to the sign or theme of the in-breath, the mind being shaken, both body and mind
8.While adverting to in-breath the mind being shaken by the sign or theme, both body and mind are
9.While adverting to the sign or theme of the out-breath, the mind being shaken, both body and mind
10.While adverting to out-breath the mind being shaken by the sign or theme, both body and mind
11.While adverting to in-breath the mind being shaken by the sign or theme, both body and mind are
12.While adverting to out-breath the mind being shaken by the sign or theme, both body and mind
13.Due to a mind that runs back, that is befallen with distraction – both body and mind are agitated,
stirred up and flu ered.
14.Due to a mind that longs for the future, that is disturbed – both body and mind are agitated,
stirred up and flu ered.
15.Due to a sluggish mind, befallen with laziness, both body and mind are agitated, stirred up and
flu ered.
16.Due to a over-strained mind, befallen with, both body and mind are agitated, stirred up and
flu ered.
17.Due to a mind bent on pleasure, befallen with craving, both body and mind are agitated, stirred up
and flu ered.
18.Due to a hostile mind, befallen with ill-will, both body and mind are agitated, stirred up and
flu ered.
For whom contemplation of in&out breath is implemented (but) not well practiced,
body is also stirred up, mind is also stirred up;
body is also flu ered, mind is also flu ered.
For whom contemplation of in&out breath is implemented (and) well practiced,

body is also not stirred up, mind is also not stirred up;
body is also unflu ered, mind is also unflu ered.
To the one who is cleansed of these hindrances, these 18 corruptions arise, due to momentary
unification (khaṇikasamodhānā), while practicing the concentration based on 16-faceted mindfulness
of in&out breath.
Explanation of the knowledge of corruptions – the third.

4. Explanation of the knowledges of cleansing (Vodāna ñāṇa niddeso)
What are the 13 knowledges of cleansing?
1.The mind that runs back is befallen with distraction – abandon that and it concentrates on one place
– thus the mind does not go into distraction.
2.The mind that longs for the future is disturbed – abandon that and it gets se led there itself – thus
the mind does not go into disturbance.
3.The sluggish mind is befallen with laziness – exert that and it abandons laziness – thus the mind
does not go into distraction.
4.The over-strained mind is befallen with restlessness – restrain that and it abandons restlessness –
thus the mind does not go into disturbance.
5.The mind bent on pleasure is befallen with craving – clearly comprehend that and it abandons
craving – thus the mind does not go into distraction.
6.The hostile mind is befallen with ill-will – clearly comprehend that and it abandons ill-will – thus
the mind does not go into disturbance.
Due to these 6 reasons, the mind is clean, pure, focused.
How are they unified (eka ā)?

7.They are unified by establishing relinquishment by generosity.
8.They are unified by establishing concentration on the sign or theme.
9.They are unified by the establishing of the characteristic of passing away.
10.They are unified by the establishing of cessation (Nibbāna).
The unification by establishing relinquishment by donation is for those who are intent on generosity.
The unification by establishing concentration on the sign or theme is for those who are engaged in the
concentration of mind.
The unification by establishing of the characteristic of passing away is for the vipassana practitioners.
The unification by establishing of cessation is for noble persons.
Due to these four reasons, the mind is one-pointed; there is the leaping forth due to
11.the purification of the practice,
12.unflappable dedication and
13.gladdening due to knowledge
(These are the 13 knowledges of cleansing)
Of the first jhāna – what is the beginning, what is the middle, what is the end?
Of the first jhāna –
purity of the practice is the beginning,
unflappable dedication is the middle,
gladdening is the end.
Purity of the practice is the beginning of the first jhāna.
How many characteristics are there for the beginning?

There are 3 characteristics for the beginning.
1.It purifies the mind from that which is its obstacle,
2.Due to purification, the mind takes up the sign or theme of concentration precisely,
3.Due to taking up the practice of concentration the mind leaps forth from there.
It purifies the mind from that which is the obstacle.
It takes up the theme of concentration precisely, due to that which is the purity,
Mind leaps forth from there, due to that which the taking up of the practice – that purity of the
practice is the beginning of the first jhāna.
These are the three characteristics of the beginning.

Therefore it is said, ‘The first jhāna is good in the beginning and endowed with (good)
characteristics’.
Unflappable dedication is the middle of the first jhāna .
How many characteristics are there for the middle?

The middle has three characteristics.
1.It takes care of the pure mind,
2.It takes care of the concentration practice,
3.It takes care of the single-pointed-a ention.
And that which takes care of the pure mind,

which takes care of the practice of concentration,
which takes care of the single-pointed-a ention – that unflappable dedication is the middle of the
first jhāna.
These are the three characteristics of the middle.

Therefore it is said – ‘The first jhāna is good in the middle and endowed with (good) characteristics.’
Gladdening is the end of the first jhāna.
How many characteristics are there for the end?

There are four characteristics of the end.
1.Gladdening in terms of not-outpacing the phenomena that arise together with it,
2.Gladdening in terms of the faculties unifying,
3.Gladdening in terms of making full use of the energy that arises therewith,
4.Gladdening in terms of repeated practice – The end of the first jhāna is gladdening.
These are the four characteristics of the end.

Therefore it is said, ‘The first jhāna is good in the beginning, endowed with (good) characteristics.’
Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with
initial thought, endowed with applied thought, endowed with joy, endowed with pleasure, endowed
with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness,
endowed with concentration, endowed with wisdom.
Of the second jhāna – what is the beginning, what is the middle, what is the end?
Of the second jhāna – purity of the practice is the beginning, unflappable dedication is the middle,
gladdening is the end…
…Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed
with joy, endowed with pleasure, endowed with resoluteness of mind, endowed with faith, endowed
with effort, endowed with mindfulness, endowed with concentration, endowed with wisdom.
Of the third jhāna – what is the beginning, what is the middle, what is the end?
Of the third jhāna – purity of the practice is the beginning, unflappable dedication is the middle,
with pleasure, endowed with resoluteness of mind, endowed with faith, endowed with effort,
endowed with mindfulness, endowed with concentration, endowed with wisdom.
Of the fourth jhāna – what is the beginning, what is the middle, what is the end?
Of the fourth jhāna – purity of the practice is the beginning, unflappable dedication is the middle,
with equanimity, endowed with resoluteness of mind, endowed with faith, endowed with effort,
endowed with mindfulness, endowed with concentration, endowed with wisdom.
Of the a ainment of the sphere of limitless space… Of the a ainment of the sphere of
consciousness… Of the a ainment of the sphere of nothingness… Of the a ainment of the sphere of
neither perception nor non-perception what is the beginning, what is the middle, what is the end…
with equanimity, endowed with resoluteness of mind… …endowed with wisdom.
Of the contemplation of impermanence, what is the beginning, what is the middle, what is the end…
Of the contemplation of suffering… Of the contemplation of non-self… Of the contemplation of
detachment… Of the contemplation of dispassion… Of the contemplation of cessation… Of the
contemplation of forsaking… Of the contemplation of destruction… Of the contemplation of passing
away… Of the contemplation of change… Of the contemplation of signlessness… Of the
contemplation of desirelessness… Of the contemplation of emptiness… Of the contemplation of
insight of the phenomena of higher wisdom… Of the contemplation of the knowledge of as-it-is… Of
the contemplation of drawback… Of the contemplation of reflection… Of the contemplation of
devolution… …endowed with wisdom.
Of the Path of Stream-entry… of the Path of Once-returner… Of the Path of Non-returner..
Of the Path of Arahantship – what is the beginning, what is the middle, what is the end?Of the Path
of Arahantship – purity of the practice is the beginning, unflappable dedication is the middle,
gladdening is the end.
Purity of the practice is the beginning of the Path of Arahantship. How many characteristics are there
for the beginning?
There are 3 characteristics for the beginning. It purifies the mind from that which is its obstacle. Due
to purification, the mind takes up the sign or theme of concentration precisely. Due to taking up the
practice of concentration the mind leaps forth from there.
It purifies the mind from that which is the obstacle.It takes up the theme of concentration precisely,
due to that which is the purity. Mind leaps forth from there, due to that which the taking up of the
practice – that purity of the practice is the beginning of the Path of Arahantship.These are the three
characteristics of the beginning. Therefore it is said, ‘The Path of Arahantship is good in the
beginning and endowed with (good) characteristics’.
The middle of the Path of Arahantship is unflappable dedication. How many characteristics are there
for the middle?
The middle has three characteristics. It takes care of the pure mind. It takes care of the concentration
practice. It takes care of the single-pointed-a ention. And that which takes care of the pure mind,
which takes care of the practice of concentration, which takes care of the single-pointed-a ention –
that unflappable dedication is the middle of the Path of Arahantship. These are the three
characteristics of the middle. Therefore it is said – ‘The Path of Arahantship is good in the middle and
endowed with (good) characteristics.’
Gladdening is the end of the Path of Arahantship. How many characteristics are there for the end?
There are four characteristics of the end. Gladdening in terms of not-out-pacing the phenomena that
arise together with it, gladdening in terms of the faculties becoming unified, gladdening in terms of
making full use of the energy that arises therewith, gladdening in terms of repeated practice – The
end of the Path of Arahantship is gladdening. These are the four characteristics of the end. Therefore
it is said, ‘The Path of Arahantship is good in the beginning, endowed with (good) characteristics.’
Thus the three-natured mind is good-in-three-ways, endowed with ten characteristics, endowed with
initial thought, endowed with applied thought, endowed with joy, endowed with pleasure, endowed
with resoluteness of mind, endowed with faith, endowed with effort, endowed with mindfulness,
endowed with concentration, endowed with wisdom.
The (sign) theme, in-breath, out-breath are not the object of a single ci a.
And not knowing these three phenomena, he does not obtain development.
The (sign) theme, in-breath, out-breath are not the object of a single ci a.
And knowing these three phenomena, he obtains development.
How these three phenomena are not the object of a single consciousness (ci a), and how these three
phenomena are not known, how the mind does not go to distraction, (but) makes manifest the effort,
implements the method, a ains distinction?
Like a tree established on level ground. A man might cut that (tree) with a saw. The man’s
mindfulness is established to the extent of the teeth of the saw that touch the tree – he does not pay
a ention to the teeth of the saw that came or went. The teeth of the saw that came or went are not
known. The effort is made manifest. The method is implemented.
Like the tree established on level ground – so is the associated theme.

Like the teeth of the saw – so is the in and out breath.
Just as the man’s mindfulness is established to the extent of the teeth of the saw that touch the tree –
he does not pay a ention to the teeth of the saw that came or went. The teeth of the saw that came or
went are not known. The effort is made manifest. The method is implemented.
In the same way, the monk establishes mindfulness at the tip of the nose or rim of the mouth and sits
– does not pay a ention to the in&out breath that came or went. The in and out breaths that came and
went are not known. The effort is made manifest. The method is implemented. The supreme
distinction is a ained.
What is effort?
For the one who puts forth effort, the body and mind is employable – this is effort.
What is the method?

For the one who puts forth effort, the corruptions are abandoned, applied thought is appeased – this
is method.
What is the distinction?

For the one who puts forth effort, the fe ers are abandoned, tendencies are removed – this is the
distinction.
Thus these three phenomena are not the object of a single consciousness(ci a).
These three phenomena are not unknown, the mind does not go to distraction, the effort is made
manifest, the method is implemented, the distinction is a ained.
NOTE: The chapter on cleansing is completed here. The following is a verse with each term explained
– it seems to be inserted into this chapter.
Ānāpānassati yassa, paripuṇṇā subhāvitā;

Anupubbaṃ paricitā, yathā buddhena desitā;
So imaṃ lokaṃ pabhāseti, abbhā mu ova candimāti.
“Āna” means in-breath, not out-breath.
“Apāna” means out-breath, not in-breath. Mindfulness is established in terms of in-breath,

mindfulness is established in terms of out-breath. Whoever breaths in, there is establishing (in terms)
of that, whoever breaths out, he establishes that.
“Paripuṇṇā” means by gaining it, it is fulfilled; by being accompanied by it, it is fulfilled; by being
fulfilled it is complete, fulfilled.
“Subhāvitā” means the four kinds of developing – there, developing by not out-running the arisen
phenomena; developing by the faculties becoming essentially the same; developing by riding the
energy produced from that; developing by practicing.
Tassime ca āro bhāvanaṭṭhā yānīkatā honti va hukatā anuṭṭhitā paricitā susamāraddhā.
By these four (kinds of) developing, it is mastered, practiced thoroughly, accomplished, acquired,
fully undertaken.
“Yānīkatā” means where ever he wishes to, he a ains it completely, strongly, skillfully. Those
phenomena are with blamelessness, desired for, paid a ention to, mind-born. Therefore it is said –
“yānikatā”.
“Va hukatā” means in whatever thing on which the mind is strongly willed upon, mindfulness is
well established on that thing. Or whatever thing on which mindfulness is well established, the mind
is willed upon, the mind is strongly willed upon. Therefore it is said – “va hukatā”.
“Anuṭṭhitā” means by whatever thing the mind directed to, mindfulness circles around by that. Or by
whatever the mindfulness circles around, the mind is directed to that. Therefore, it is said,
“anuṭṭhitā”.
“Paricitā” means by taking it up, it is acquired ; by keeping to it, it is acquired; by fulfilling it, it is
acquired. He conquers the evil, unwholesome phenomena by taking it up with mindfulness.
Therefore it is said – “paricitā”.
“Susamāraddha” means four kinds of full-undertaking – it is fully undertaken by not out-running the
dhammas that arise there; it is fully undertaken by the oneness of faculties; it is fully undertaken by
flowing with the energy that arises from that; it is fully undertaken by totally pulling out the adverse
defilements.
“Susama” means there is evenness, there is regularity.
What is even?
Those that are born there that are blameless, wholesome, factors of enlightenment – that is even.
What is regular?
That which is the object of those phenomena, the cessation, Nibbāna – that is regular. Thus this is the
evenness and this is the regualarity that is known, seen, understood, realized, contacted by wisdom.
The effort is aroused, unshaken; mindfulness is established, unfuddled; body is tranquil, pacified;
mind is concentrated, single-pointed. Therefore it is said – “susamāraddhā”.
“Anupubbaṃ paricitā” means by long in-breath it was acquired before, will continue to be acquired
later; by long out-breath it was acquired before, will continue to be acquired later; by short in-breath
it was acquired before, will continue to be acquired later; by short out-breath it was acquired before,
will continue to be acquired later… by breathing out, contemplating giving up, it was acquired
before, will continue to be acquired later. All the 16-aspects of mindfulness of in&out breaths are
mutually acquired, continually acquired. Therefore it is said – “anupubbaparicitā”.
“Yathā” means there are 10 kinds of meaning for ‘as’ – taming of self; calming of self; ending of
kilesas in oneself; knowing; comprehending; abandoning; developing; realizing; realizing the truth;
establishing in cessation.
“Buddho” means he who is the Blessed One, Self-arisen, sans teacher, penetrated the truths by
himself the previously unheard of phenomena. And who a ained full enlightenment there; and
acquired the strengths.
“Buddho” means in what sense is he “Buddho”?

He understood the truths – thus he is Buddho.
He teacher of the people – thus he is Buddho.
He is Buddho due to Full-enlightenment.
He is Buddho due to Complete-vision.
He is Buddho due to Being-unled-by-others.
He is Buddho due to blossoming.
He is Buddho due to destruction of cankers.
He is Buddho due to unbesmearedness.
He is Buddho as he is absolutely devoid of craving.
He is Buddho as he is absolutely devoid of ill-will.
He is Buddho as he is absolutely devoid of delusion.
He is Buddho as he is absolutely without defilements.
He is Buddho as he went of the Only-Path.
He is Buddho as he comprehended perfectly, the only, the supreme, full-enlightenment.
He is Buddho due to destruction of anti-wisdom and a aining wisdom.
Buddho does not mean a name given by mother, not given by father, not given by brother, not given
by sister, not given by friends and colleagues, not given by blood-relations, not given by monks and
learned people, not given by gods.
This is pertaining to deliverance of the Buddha, of the Blessed One, at the root of the Bodhi-tree – (the
deliverance) that was together with the acquiring of omnipotence; (that is) a designation due to
realization – namely – Buddho.
“Desita” means as it is taught by the Buddha – the meaning of ‘as’ is ‘taming of self’;
as it is taught by the Buddha – the meaning of ‘as’ is ‘calming of self’;
as it is taught by the Buddha – the meaning of ‘as’ is ‘ending of kilesas in oneself’…
as it is taught by the Buddha – the meaning of ‘as’ is ‘establishing of cessation’.
g y g g
“So” means householder or renunciate.
“Loko” means the world of aggregates, the world of elements, the world of bases, the unfortunate
world becoming, the unfortunate world birth, the higher world becoming, the fortunate world
becoming, the fortunate world birth. There is one world – all being depend on sustenance… … there
are eight worlds – the eight elements.
“Pabāseti” means the perfect comprehension in the sense as in taming of one’s self. He casts light on,
shines, illuminates this world. The perfect comprehension as in the sense of calming one’s self. He
casts light on, shines, illuminates this world. Perfect comprehension as in the sense of ending kilesas
in oneself. He casts light on, shines, illuminates this world… Perfect comprehension as in the sense of
establishing in cessation. He casts light on, shines, illuminates this world.
“Abbhā mu ova candimā” – as the clouds, so the defilements. As the moon, so the Noble Ones. As
the moon-god, so the monk. As the moon is released from clouds, released from frost, released from
smoke and dust, released from eclipse – well-released it shines and glows and gleams, in the same
way the monk well-released from all defilements shines and glows and gleams. Therefore it is said –
“abbhā mu ova candimā”.
These are the thirteen knowledges of cleansing.
Explanation of the thirteen knowledges of cleansing – The fourth.
5. Explanation of the knowledges of the mindful-one (Satokāri ñāṇa niddeso)
What are the 32 knowledges of the mindful-one?
Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ

kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati.
Here, a monk goes to a forest or root-of-a-tree or a lonely place and sits, having bent (legs) cross-wise,
having made the body straighten up, having established the upheld mindfulness. He breathes in
mindfully, breathes out mindfully.
1. Breathing in long, he knows, “I am breathing in long”.
2. Breathing out long, he knows, “I am breathing out long”.
3. Breathing in short, he knows, “I am breathing in short”.
4. Breathing out short, he knows, “I am breathing out short”. whole body”.
6. He trains himself (thus), “I will breathe out experiencing the whole
5. He trains himself (thus), “I will breathe in experiencing the body”.
7. He trains himself (thus), “I will breathe in calming the bodily-fabrication”.
8. He trains himself (thus), “I will breathe out calming the bodily-fabrication”.
9. He trains himself (thus), “I will breathe in experiencing joy”.
10. He trains himself (thus), “I will breathe out experiencing joy”.
11. He trains himself (thus), “I will breathe in experiencing pleasure”.
12. He trains himself (thus), “I will breathe out experiencing pleasure”.
13. He trains himself (thus), “I will breathe in experiencing the mental-fabrications”.
14. He trains himself (thus), “I will breathe out experiencing the mental-fabrications”.
15. He trains himself (thus), “I will breathe in calming the mental-fabrications”.
16. He trains himself (thus), “I will breathe out calming the mental-fabrications”.
17. He trains himself (thus), “I will breathe in experiencing the mind”.
18. He trains himself (thus), “I will breathe out experiencing the mind”.
19. He trains himself (thus), “I will breathe in gladdening the mind”.
20. He trains himself (thus), “I will breathe out gladdening the mind”.
21. He trains himself (thus), “I will breathe in concentrating the mind”.
22. He trains himself (thus), “I will breathe out concentrating the mind”.
23. He trains himself (thus), “I will breathe in releasing the mind”.
24. He trains himself (thus), “I will breathe out releasing the mind”.
25. He trains himself (thus), “I will breathe in contemplating impermanence”.
26. He trains himself (thus), “I will breathe out contemplating impermanence”.
27. He trains himself (thus), “I will breathe in contemplating dispassion”.
28. He trains himself (thus), “I will breathe out contemplating dispassion”.
29. He trains himself (thus), “I will breathe in contemplating cessation”.
30. He trains himself (thus), “I will breathe out contemplating cessation”.
31. He trains himself (thus), “I will breathe in contemplating forsaking”.
32. He trains himself (thus), “I will breathe out contemplating forsaking”.
{Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ

kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati – each term is
explained below. }
“Idhā” means in this view, in this forbearance, in this choice, in this adoption, in this Teaching, in this
discipline, in this discipline-of-teaching, in this scripture, in this brahma-faring, in this Teaching, in
this Teacher’s Dispensation. Therefore it is said – “idha”.
“Bhikkhū” means a virtuous-ordinary person or a trainee monk or an arahant of unshakeable nature.
“Arañña” means – after one gets out, all that is beyond the gate-post of the city is forest(arañña).
“Rukkhamūla” means the place where the monk’s prepared seat or couch or chair or cushion or mat
or leather seating or grass-spreading or leaf-spreading or straw-spreading is present; that place where
the monk does walking(meditation) or standing (meditation) or si ing or lies down(makes his bed).
“Suñña” means any place that is not crowded either householders or renounced ones.
“Agāra” means a monastery, a wide roofed house, palace, multi-storied house, cave.
“Nisīdati pallaṅkaṃ ābhujitvā” means (he) had sat down having bent his legs cross-wise.
“Ujuṃ kāyaṃ paṇidhāyā” means the body is straight, stays up, good posture.
“Parimukhaṃ satiṃ upaṭṭhapetvā” – “Parī” in the sense of taking up (holding or grasping).
“Mukha” in the sense of ‘the way out’ (entrance). “Sati” in the sense of establishing. Therefore it is
said, “parimukhaṃ satiṃ upaṭṭhapetvā”.
“Satova assasati, sato passasati” – by the 32 ways, he is mindful.

Mindfulness is established while being aware of the mind’s single-pointedness and non-distraction in
terms of the long inhalation. By that mindfulness, by that knowledge, he is mindful.
terms of the long exhalation. By that mindfulness, by that knowledge, he is mindful.
terms of the short inhalation. By that mindfulness, by that knowledge, he is mindful.
terms of the short exhalation. By that mindfulness, by that knowledge, he is mindful…
terms of inhaling, (while) contemplating forsaking. By that mindfulness, by that knowledge, he is
mindful.
Explanation of the first quartet
How does he know that, “I am breathing in long”, while breathing in? (How does he know that,) “I
am breathing out long”, while breathing out ?
1.He breathes in a long in-breath that is deemed long;

2.he breathes out a long out-breath that is deemed long;
3.he merely breathes in and merely breathes out long in and out breaths that are deemed long.
4.A willingness arises while breathing in and breathing out long in and out breaths that are deemed
long. Due to the willingness, he breathes in a long breath that is more subtle than that.
5.Due to the willingness, he breathes out a long breath that is more subtle than that.
6.Due to the willingness, he breathes in and breathes out long breaths that are more subtle than that.
7.Gladness arises, as he breathes in and breathes out long breaths that are more subtle than that,
through the willingness. Due to the gladness, he breathes in a long breath that is more subtle than
that.
8.Due to the gladness, he breathes out a long breath that is more subtle than that.
9.Due to the gladness, he breathes in and breathes out long breaths that are more subtle than that.
The mind subsides from the long in and out breaths and equanimity or balance is established – as he
breathes in and breathes out long breaths that are more subtle than that, through gladness.
By these 9 ways the long in and out breaths are ‘body’. The establishing is mindfulness. The
contemplation is knowledge. The establishing of the ‘body’ is not the mindfulness. Only the
‘establishing of mindfulness’ in mindfulness. By that mindfulness, by that knowledge, he
contemplates that ‘body’. Therefore it is said as, “kāye kāyānupassanāsatipaṭṭhānabhāvanā” .
“Anupassatī” – how does he contemplate that ‘body’?

He contemplates as impermanent – not as permanent.
He contemplates as suffering – not as pleasant.
He contemplates as not-self – not as self.
He is disgusted with – does not rejoice.
He gets detached from – is not a ached to it.
He eradicates – does not give rise to.
He forsakes – does not take it up.
Contemplating as impermanent – he abandons the perception of permanence.

Contemplating as suffering – he abandons the perception of pleasantness.
Contemplating as not-self – he abandons the perception of sel ood.
While being disgusted – he abandons rejoicing.
While being detached from – he abandons a achment.
While eradicating – he abandons giving rise to.
While forsaking – he abandons taking up.
Thus he contemplates that ‘body’.
“Bhāvanā” means the four (kinds of) developing – there,
developing in terms of not out-running the arisen phenomena;
developing in terms of the faculties becoming essentially the same;
developing in terms of riding the energy produced from that;
developing in terms of practicing.
While being aware of the mind’s single-pointedness and non-distractedness in terms of the long in
and out breaths –
sensations arise, that are known; known, they are present; known, they go to disappearance.
Known, perceptions arise; known, they are present; known, they go to disappearance.
Known, thoughts arise; known, they are present; known, they go to disappearance.
How do the sensations arise, known; known, how are they present; known, how do they go to
disappearance?
“From the arising of ignorance, sensation arises” – in the sense of the arising of the condition, the
arising of sensation is known. “From the arising of craving, sensation arises”… “From the arising of
action, sensation arises”… “From the arising of contact, sensation arises” – in the sense of the arising
of the condition, the arising of the sensation is known.
Seeing the characteristic nature of origination, the arising of sensation is known.
Thus the arising of sensation is known.
How is the presence of sensation known?

While paying a ention as “impermanent”, the presence of decay is known.
While paying a ention as “suffering”, the presence of fearsomeness is known.
While paying a ention as “not-self”, the presence of emptiness is known.
Thus the presence of sensation is known.
How is the disappearance of sensation known?

“From the ceasing of ignorance, sensation ceases” – in the sense of the ceasing of the condition, the
ceasing of sensation is known. “From the ceasing of craving, sensation ceases”… “From the ceasing of
action, sensation ceases”… “From the ceasing of contact, sensation ceases” – in the sense of the
ceasing of the condition, the ceasing of the sensation is known.
Seeing the characteristic nature of changebleness, the ceasing of sensation is known.
Thus the ceasing of sensation is known.
How do the perceptions arise, known; known, how are they present; known, how do they go to
disappearance?
“From the arising of ignorance, perception arises” – in the sense of the arising of the condition, the
arising of perception is known. “From the arising of craving, perception arises”… “From the arising
of action, perception arises”… “From the arising of contact, perception arises” – in the sense of the
arising of the condition, the arising of the perception is known.
Seeing the characteristic nature of origination, the arising of perception is known.
Thus the arising of perception is known.
How is the presence of perception known?

Thus the presence of perception is known.
How is the disappearance of perception known?

“From the ceasing of ignorance, perception ceases” – in the sense of the ceasing of the condition, the
ceasing of perception is known. “From the ceasing of craving, perception ceases”… “From the
g p p g g p p
ceasing of action, perception ceases”… “From the ceasing of contact, perception ceases” – in the sense
of the ceasing of the condition, the ceasing of the perception is known.
Seeing the characteristic nature of changebleness, the ceasing of perception is known.
Thus the ceasing of perception is known.
How do the thoughts arise, known; known, how are they present; known, how do they go to
disappearance?
“From the arising of ignorance, thought arises” – in the sense of the arising of the condition, the
arising of thought is known. “From the arising of craving, thought arises”… “From the arising of
action, thought arises”… “From the arising of contact, thought arises” – in the sense of the arising of
the condition, the arising of the thought is known.
Seeing the characteristic nature of origination, the arising of thought is known.
Thus the arising of thought is known.
How is the presence of thought known?

Thus the presence of thought is known.
How is the disappearance of thought known?

“From the ceasing of ignorance, thought ceases” – in the sense of the ceasing of the condition, the
ceasing of thought is known. “From the ceasing of craving, thought ceases”… “From the ceasing of
action, thought ceases”… “From the ceasing of contact, thought ceases” – in the sense of the ceasing
of the condition, the ceasing of the thought is known.
Seeing the characteristic nature of changebleness, the ceasing of thought is known.
Thus the ceasing of thought is known.
Dīghaṃ assāsapassāsavasena ci assa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti, gocarañca

pajānāti, sama hañca paṭivijjhati…pe… maggaṃ samodhāneti, dhamme samodhāneti, gocarañca pajānāti,
sama hañca paṭivijjhati.
He integrates the faculties while being aware of the single-pointedness and non-distraction of the
mind in terms of the long in and out breaths; he knows the sphere; he fathoms the even-ing out; …he
integrates the path; integrates the phenomena; knows the sphere; fathoms evenness or consistency
(even-keeled).
“Indriyāni samodhāneti” – how does one integrate the faculties?

In the sense of resoluteness, one integrates faith-faculty, saddhindriya.
In the sense of exertion, one integrates effort-faculty, vīriyindriya.
In the sense of a entiveness, one integrates mindfulness-faculty, satindriya.
In the sense of undistratedness, one integrates concentration-faculty, samādhindriya.
In the sense of seeing, one integrates wisdom-faculty, paññindriya.
A person integrates these faculties in these objects. Therefore it is said, ‘indriyāni samodhāneti’.
“Gocarañca pajānāti” – whatever is his object, that is his gocara, range.

Whatever is his gocara, range – that is his object.
“Pajānāti” – (refers to) the person.

Knowing, pajānana is paññā, wisdom.
(The following is the explanation for samatha – the word is separated into two parts – sama and
a ha)
“Sama” means the a entiveness towards the object is even, the undistractedness of the mind is even,
the resoluteness of the mind is even, the purification of the mind is even.
“A ho” in the sense of blamelessness, un-defiledness, purification, excellence.
“Paṭivijjhati” means one comprehends in terms of a ending to the object; one comprehends in terms
of undistractedness of mind; one comprehends in terms of resoluteness of the mind; one
comprehends in terms of purification of the mind.
Therefore it is said, ‘sama hañca paṭivijjhati’.
“Balāni samodhāneti” – how does one integrate the strengths, bala?

One integrates strength of faith, saddhābala in the sense of not being swayed by non-belief.
One integrates strength of effort, vīriyabala, in the sense of not being swayed by laziness.
One integrates strength of mindfulness, satibala, in the sense of not being swayed by heedlessness.
One integrates strength of concentration, samādhibala, in the sense of not being swayed by
restlessness.
One integrates strength of wisdom, paññābala, in the sense of not being swayed by ignorance.
A person integrates these strengths in these objects. Therefore, it is said, ‘balāni samodhāneti’.
‘Gocarañca pajānātīti…pe… tena vuccati – ‘‘sama hañca paṭivijjhatī’’ti’.
“Bojjhaṅge samodhāneti” – how does one integrate the factors of enlightenment, bojjhaṅga?
One integrates the mindfulness factor of enlightenment in the sense of a entiveness.
One integrates analysis-of-phenomena factor of enlightenment in the sense of investigation.
One integrates the effort factor of enlightenment in the sense of exertion.
One integrates the joy factor of enlightenment in the sense of permeating.
One integrates the tranquility factor of enlightenment in the sense of quietude.
One integrates the concentration factor of enlightenment in the sense of non-distraction.
One integrates the equanimity factor of enlightenment in the sense of judging or reflection.
A person integrates these factors of enlightenment in these objects.

Therefore it is said, ‘bojjhaṅge samodhāneti’.
Gocarañca pajānātīti…pe… tena vuccati – ‘‘sama hañca paṭivijjhatī’’ti.
“Maggaṃ samodhāneti” – how does one integrate the path, magga?

One integrates right view, sammādiṭṭhi in the sense of seeing.
One integrates right resolve, sammāsaṅkappa in the sense of aiming, resolving.
One integrates right speech in terms of adopting(it).
One integrates right action, sammākammanta in the sense of bringing it about, making it happen.
One integrates right livelihood, sammā ājīva in the sense of purifying(it).
One integrates right effort, sammā vāyāma, in the sense of exerting.
One integrates right mindfulness, sammā sati, in the sense of a entiveness.
One integrates right concentration, sammā samādhi, in the sense of undistractedness.
A person integrates this path in these objects.

Therefore it is said, ‘maggaṃ samodhāneti’.
Gocarañca pajānātīti…pe… tena vuccati – ‘‘sama hañca paṭivijjhatī’’ti.

“Dhamme samodhāneti” – How does one integrate the phenomena?
One integrates the faculties in the sense of dominating, lording over.
One integrates the strengths in the sense of being unswayed.
One integrates the factors of enlightenment in the sense of leading forth.
One integrates the path in the sense of it being the root-cause.
One integrates framework of mindfulness, satipaṭṭhāna in the sense of a entiveness.
One integrates the right exertions, sammappadhāna, in the sense of striving.
One integrates the basis of success, iddhipāda in the sense of being successful.
One integrates the Truths, sacca, in the sense of being truthful, realisitic.
One integrates concentration-practise, samatha, in the sense of being undistracted.
One integrates insight-practise, vipassanā, in the sense of contemplating.
One integrates concentration-insight-practise, samathavipassanā, in the sense of equalness (of
performance).
One integrates unitedness, in-tandem-ness, yuganaddha, in the sense of not over-running the other.
One integrates morality-purification in the sense of restraint.
One integrates mental-purification in the sense of non-distractedness.
One integrates view-purification in the sense of seeing.
One integrates release, vimokkha, in the sense of releasing.
One integrates knowledge in the sense of realizing.
One integrates deliverance, vimu i, in the sense of abandoning.
One integrates khaye-ñāṇa, in the sense of cu ing off.
One integrates anuppāde-ñāṇa, in the sense of subsiding.
One integrates wish, chanda, in the sense of it being the root.
One integrates a ention, manasikāra, in the sense of causing, originating.
One integrates contact, phassa, in the sense of collocating.
One integrates sensation, vedanā in the sense of con-joining.
One integrates concentration, samādhi, in the sense of it being the foremost.
One integrates mindfulness, in the sense of it being dominant, the lord.
One integrates wisdom, paññā, in the sense of it being higher than.
One integrates deliverance, vimu i, in the sense of it being the essence.
One integrates the Nibbāna steeped in deathlessness, in the sense of it being the end.
A person integrates these phenomena in these objects.

Therefore it is said, ‘dhamme samodhāneti’.
“Gocarañca pajānāti” means – that which is his object, that is his sphere.
That which is his sphere, that is his object.
“Pajānāti” refers to the person;

the knowing is wisdom.
“Sama” means the establishing of the object is uniform, steady; the non-distraction of the mind is
uniform, steady; the resolve of the mind is uniform, steady; the purification of the mind is uniform,
steady.
“A ho” is in the sense of blamelessness, non-defiledness, purification, excellence.
“Paṭivijjhati” means he fathoms the import of establishment of the object; he fathoms the import of
the non-distractedness of the mind; he fathoms the import of the resolving of the mind; he fathoms
the import of the purification of the mind.
Therefore it is said, “Sama hañca paṭivijjhati”.
How does he know that, “I am breathing in short”, while breathing in? (How does he know that,) “I
am breathing out short”, while breathing out?
He breathes in a short in-breath that is deemed short; he breathes out a short out-breath that is
deemed short; he merely breathes in and merely breathes out short in and out breaths that are
deemed short.
A willingness arises while breathing in and breathing out short in and out breaths that are deemed
short. Due to the willingness, he breathes in a short breath that is more subtle than that. Due to the
willingness, he breathes out a short breath that is more subtle than that. Due to the willingness, he
breathes in and breathes out short breaths that are more subtle than that.
Gladness arises, as he breathes in and breathes out short breaths that are more subtle than that,
through willingness.Due to the gladness, he breathes in a short breath that is more subtle than that.
Due to the gladness, he breathes out a short breath that is more subtle than that. Due to the gladness,
he breathes in and breathes out short breaths that are more subtle than that.
The mind subsides from the short in and out breaths and equanimity (or balance) is established – as
he breathes in and breathes out short breaths that are more subtle than that, through gladness.
By these 9 ways the short in and out breaths are ‘body’. The establishing is mindfulness. The
contemplation is knowledge. The establishing of the ‘body’ is not the mindfulness. Only the
‘establishing of mindfulness’ in mindfulness. By that mindfulness, by that knowledge, he
contemplates that ‘body’. Therefore it is said as, “kāye kāyānupassanāsatipaṭṭhānabhāvanā”.
“Anupassatī” – how does he contemplate that ‘body’?… Thus he contemplates that ‘body’.
“Bhāvanā” means the four (kinds of) developing… … developing in terms of practicing.
and out breaths – sensations arise, that are known…
While being aware of the mind’s single-pointedness and non-distraction in terms of the short in and
out breaths, he integrates the faculties… …Therefore it is said, “sama hañca paṭivijjhatī”.
How does he train as, “I will breathe in experiencing the whole body”; how does he train as, “I will
breathe out experiencing the whole body”. (sabbakāyapaṭisaṃvedī)
“Kāyo” means two kinds of body (kāya) – mental body and material body.
What is the mental body?

Sensation, perception, intention, contact, a ention – it is the mind and the mental body – these are
what are called the mental fabrications – this is mental body.
What is the material body?

The four great essentials, the derived materiality of the four great essentials, in-breath, out-breath,
spot of anchorage of the sign – these are what are called the bodily fabrications – this is the material
body.
How are those bodies known?

terms of the long inhalation. By that mindfulness, by that knowledge, those bodies are known.
terms of the long exhalation. By that mindfulness, by that knowledge, those bodies are known.
terms of the short inhalation. By that mindfulness, by that knowledge, those bodies are known.
terms of the short exhalation. By that mindfulness, by that knowledge, those bodies are known.
Noticing (adverting), those bodies are known.

Being aware (knowing), those bodies are known.
Seeing, those bodies are known.
Reflecting, those bodies are known.
Making the mind resolute, those bodies are known.
Believing with faith, those bodies are known.
Arousing effort, those bodies are known.
Establishing mindfulness, those bodies are known.
Concentrating the mind, those bodies are known.
Knowing with wisdom, those bodies are known.
Understanding what should be understood, those bodies are known.
Comprehending what should be comprehended, those bodies are known.
Abandoning what should be abandoned, those bodies are known.
Developing what should be developed, those bodies are known.
Realizing what should be realized, those bodies are known.
Thus, those bodies are known.
In and out breaths, experiencing the whole body is the ‘body’.

The establishing is mindfulness.
The contemplation is knowledge.
The establishing of the ‘body’ is not mindfulness. The establishing of the mindfulness is only
mindfulness.
By that mindfulness, by that knowledge, he contemplates that body. Therefore it is said, “kāye
kāyānupassanāsatipaṭṭhānabhāvanā”.
“Anupassatī” – how does he contemplate that body… …thus he contemplates that body. “Bhāvanā” –
four kinds of development… …developing in the sense of practicing.
Breathing in and out, experiencing the whole body is – purification of virtue in the sense of restraint;
purification of mind in the sense of non-distraction; purification of view in the sense of seeing.
There, that which has the import of restraint – that is the training in higher virtue.
There, that which has the import of non-distraction – that is the training in higher concentration.
There, that which has the import of seeing – that is the training in higher wisdom.
He trains in these three trainings (thus) –

Noticing (adverting),
Being aware (knowing),
Seeing,
Reflecting,
Making the mind resolute,
Believing with faith,
Arousing effort,
Establishing mindfulness,
Concentrating the mind,
Knowing with wisdom,
Understanding what should be understood,
Comprehending what should be comprehended,
Abandoning what should be abandoned,
Developing what should be developed,
Realizing what should be realized.
While being aware of the single-pointedness and non-distraction of the mind, in terms of the in and
out breaths, experiencing the whole body – sensations arise, known (to him)… he integrates the
faculties, while being aware of the single-pointedness and non-distraction of the mind, in terms of the
in and out breaths, experiencing the whole body… …Therefore it is said, “sama hañca paṭivijjhatī”
Kathaṃ ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ

passasissāmī’’ti sikkhati? Katamo kāyasaṅkhāro?
How does he train as, “I will breathe in calming the bodily-fabrication”. How does he train as, “I will
breathe out calming the bodily-fabrication”. (passambhayaṃ kāyasaṅkhāraṃ)
What is bodily-fabrication?
The long in-breaths are bodily. These phenomena that are bound to the body are bodily-fabrication.
He trains, (by) calming, dissolving, tranquillizing those bodily-fabrications.
The long in-breaths are bodily.These phenomena that are bound to the body are bodily-fabrications.
He trains (by) calming, dissolving, tranquillizing those bodily-fabrications. (Also) the short in-breaths
and short out-breaths.
The in-breaths, experiencing the whole body and the out-breaths, experiencing the whole body are
bodily. These phenomena that are bound to the body are bodily-fabrications. He trains, (by) calming,
dissolving, tranquillizing those bodily-fabrications.
Those kind of bodily-fabrications such as bending forward and backward of the body, contracting
and stretching, moving, throbbing, trembling, quaking – he trains as, “I will breath-in calming (those
kind of) bodily-fabrication”; he trains as, “I will breath out calming (those kind of) bodily-
fabrication”.
Those kind of bodily-fabrications such as not bending forward and backward of the body, not
contracting and stretching, not moving, not throbbing, not trembling, not quaking, peaceful, subtle –
he trains as, “I will breath-in calming (those kind of) bodily-fabrication”; he trains as, “I will breath
out calming (those kind of) bodily-fabrication”.
Thus indeed, he trains as, “I will breathe in calming the bodily-fabrication”; he trains as, “I will
breathe out calming the bodily-fabrication”. When it is so (when calming thus), the ci a which has
the breath-as-object does not arise; the subtle in and out breaths does not arise; the mindfulness of in
and out breaths does not arise; the concentration based on the mindfulness of in and out breaths does
not arise; the wise one who is endowed with this does not a ain and also does not produce that
(‘calming’).
Thus indeed, he trains as, “I will breathe in calming the bodily-fabrication”; he trains as, “I will
breathe out calming the bodily-fabrication”.
When it is so (when calming thus), the ci a which has the breath-as-object does arise; the subtle in
and out breaths does arise; the mindfulness of in and out breaths does arise; the concentration based
on the mindfulness of in and out breaths does arise; the wise one who is endowed with this does
a ain and produce that (‘calming’).
Like what?
Just like when a bronze gong is first struck, coarse sounds arise. When the clear, distinct, sharp, mark
of the coarse sound stops, subtler sounds arise after that. When the clear, distinct, sharp mark of the
subtle sound stops, the mind which has the object of the mark of the subtle sound arises (next) after
that.
In the same way, first coarse in and out breaths arise. When the decipherableness, observability,
locatableness of the mark of the coarse breath stops, the subtler sounds arise next. When the
decipherableness, observability, locatableness of the mark of the subtle breaths stops, the mind which
has the object of the mark of the subtle breath arises next.
When it is so (when calming thus), the ci a which has the breath-as-object does arise; the subtle in
and out breaths does arise; the mindfulness of in and out breaths does arise; the concentration based
on the mindfulness of in and out breaths does arise; the wise one who is endowed with this does
a ain and produce that (‘calming’).
In and out breaths, calming the bodily-fabrication is the ‘body’.

The establishing is mindfulness. The contemplation is knowledge.
The establishing of the ‘body’ is not mindfulness. The establishing of the mindfulness is only
mindfulness.
By that mindfulness, by that knowledge, he contemplates that body. Therefore it is said, “kāye
kāyānupassanāsatipaṭṭhānabhāvanā”.
“Anupassatī” – how does he contemplate that ‘body’?… Thus he contemplates that ‘body’.
“Bhāvanā” means the four (kinds of) developing… … developing in terms of practicing.
Breathing in and out, calming the bodily-fabrication is – purification of virtue in the sense of restraint;
purification of mind in the sense of non-distraction;
purification of view in the sense of seeing.
There, that which has the import of restraint – that is the training in higher virtue.
There, that which has the import of non-distraction – that is the training in higher concentration.
There, that which has the import of seeing – that is the training in higher wisdom.
He trains in these three trainings (thus) –

Noticing (adverting)… … Realizing what should be realized.
out breaths, calming the bodily-fabrication – sensations arise, known (to him)… he integrates the
faculties, while being aware of the single-pointedness and non-distraction of the mind, in terms of the
in and out breaths, calming the bodily-fabrication… …Therefore it is said, “sama hañca paṭivijjhatī”.
These are the 8 knowledges of contemplation, the 8 establishements of mindfulness, the 4 ma ers of
the Su anta – of contemplating body in body.
Explanation of the second quartet
How does he train as, “I will breathe in experiencing joy”; train as, “I will breathe out experiencing
joy”? (pītipaṭisaṃvedī )
What is ‘joy’?
breath, joy and gladness arise. Whatever is the joy, gladness, rejoicing, delighting, mirth, great mirth,
happiness, exultation, pleasure – that is joy.
While being aware of the mind’s single-pointedness and non-distractedness in terms of the long out
breath, joy and gladness arise…
While being aware of the mind’s single-pointedness and non-distractedness in terms of the short in
breath; short out breath; breathing in experiencing the whole body; breathing out experiencing the
whole body; breathing in calming the bodily-fabrication, breathing out calming the bodily-fabrication
– joy and gladness arise. Whatever is the joy, gladness, rejoicing, delighting, mirth, great mirth,
happiness, exultation, pleasure – that is joy.
How is that joy known?

terms of the long in-breath. By that mindfulness, by that knowledge, that joy is known.
terms of the long out-breath. By that mindfulness, by that knowledge, that joy is known.
terms of the short in-breath. By that mindfulness, by that knowledge, that joy is known.
terms of the short out-breath. By that mindfulness, by that knowledge, that joy is known.
terms of the breathing in, experiencing the whole body. By that mindfulness, by that knowledge, that
joy is known.
terms of the breathing out, experiencing the whole body. By that mindfulness, by that knowledge,
that joy is known.
terms of the breathing in, calming the bodily-fabrications. By that mindfulness, by that knowledge,
that joy is known.
Noticing (adverting)… being aware (knowing)… seeing… reflecting… making the mind resolute…
believing with faith… arousing effort… establishing mindfulness… concentrating the mind…
knowing with wisdom… understanding what should be understood… comprehending what should
be comprehended… abandoning what should be abandoned… developing what should be
developed… realizing what should be realized, that joy is known.
Thus that joy is known.
Experiencing joy, in terms of in and out breaths is the ‘sensation’ (feeling).

The establishing is mindfulness.
The contemplating is knowledge.
The establishing of the ‘sensation’ is not mindfulness. The establishing of mindfulness is only
mindfulness.
By that mindfulness, by that knowledge, he contemplates that ‘sensation’. Therefore it is said,
“vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”.
“Anupassatī” – how does he contemplate that sensation? He contemplates as impermanent… …thus

he contemplates that sensation.
“Bhāvanā” – four kinds of development… …developing in the sense of practicing.
Breathing in and out, experiencing joy is – purification of virtue in the sense of restraint…
out breaths, experiencing joy… … he integrates the faculties. Therefore it is said – “sama hañca
paṭivijjhatī”.
p jj
How does he train as, “I will breathe in experience pleasure”; how does he train, “I will breathe out
experiencing pleasure”? (sukhapaṭisaṃvedī)
“Sukha” means the two kinds of pleasure – bodily pleasure, pleasure of the mental factors.
What is bodily pleasure?

What is bodily agreeable, that is bodily pleasure. The pleasure experienced by the agreeability of a
bodily contact is the pleasant sensation that arises from the agreeable bodily contact – this is the
bodily pleasure.
What is the mental factors’ pleasure (cetasika sukha)?

What is agreeable to mental factors, that is the mental factors’ pleasure. The pleasure experienced by
the agreeability of a mental contact is the pleasant sensation that arises from the agreeable mental
factors’ contact – that is the mental factors’ pleasure.
How are those pleasures known?

terms of the long in-breath. By that mindfulness, by that knowledge, those pleasures are known.
terms of the long out-breath. By that mindfulness, by that knowledge, those pleasures are known…
…realizing what should be realized, those pleasures are known.
Thus, those pleasures are known.
In and out breaths, experiencing pleasure is the ‘sensation’ (feeling). The establishing is mindfulness.
The contemplating is knowledge. The establishing of the ‘sensation’ is not mindfulness. The
establishing of mindfulness is only mindfulness. By that mindfulness, by that knowledge, he
contemplates that ‘sensation’. Therefore it is said, “vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”.

Breathing in and out, experiencing pleasure is – purification of virtue in the sense of restraint…
out breaths, experiencing joy… … he integrates the faculties. Therefore it is said – “sama hañca
paṭivijjhatī”.
How does he train as, “I will breathe in experiencing the mental-fabrication”; train as, “I will breathe
out experiencing the mental-fabrication”? (ci asaṅkhārapaṭisaṃvedī)
What is ‘mental-fabrication’?
The mental factors of perception and sensation, in terms of long in-breath – these phenomena are
mind-bound, mental-fabrications.
The mental factors of perception and sensation, in terms of long out-breath – these phenomena are
mind-bound, mental-fabrications…
…Experiencing pleasure, in terms of in-breath… Experiencing pleasure, in terms of out-breath – the
mental factors of perception and sensation – these phenomena are mind-bound, mental-fabrications –
this is mental-fabrication.
How are those mental-fabrications known?
terms of the long in-breath. By that mindfulness, by that knowledge, those mental-fabrications are
known.
terms of the long out-breath. By that mindfulness, by that knowledge, those mental-fabrications are
known…
…realizing what should be realized, those mental-fabrications are known.
Thus, those mental-fabrications are known.
In and out breaths, experiencing the mental-fabrication is the ‘sensation’ (feeling). The establishing is
mindfulness. The contemplating is knowledge. The establishing of the ‘sensation’ is not mindfulness.
The establishing of mindfulness is only mindfulness. By that mindfulness, by that knowledge, he
contemplates that ‘sensation’. Therefore it is said, “vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā”.

Breathing in and out, experiencing mental-fabrication is – purification of virtue in the sense of

restraint…
out breaths, experiencing mental-fabrication… … he integrates the faculties. Therefore it is said –
“sama hañca paṭivijjhatī”.
How does he train as, “I will breathe in calming the mental-formation”; he train as, “I will breathe out
calming the mental-formation”? (passambhayaṃ ci asaṅkhāraṃ)
What is mental-formation?
The mental factors of perception and sensation, in terms of long in-breath – these phenomena are
mind-bound, mental-fabrications. He trains, (by) calming, dissolving, tranquillizing those mental-
fabrications.
The mental factors of perception and sensation, in terms of long out-breath – these phenomena are
mind-bound, mental-fabrications. He trains, (by) calming, dissolving, tranquillizing those mental-
fabrications.
…in terms of breathing in, experiencing the mental-fabrication…
The mental factors of perception and sensation, in terms of out-breath, experiencing mental-
fabrication – these phenomena are mind-bound, mental-fabrications. He trains, (by) calming,
dissolving, tranquillizing those mental-fabrications.
In and out breaths, calming mental-fabrications is the sensation. The establishing is mindfulness. The
contemplating is knowledge. The establishing of ‘sensation’ is not mindfulness. The establishing of
mindfulness is only mindfulness. By that mindfulness, by that knowledge, he contemplates that
‘sensation’. Therefore it is said, ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’.
“Anupassatī” – how does he contemplate that sensation? …thus he contemplates that sensation.
Breathing in and out, calming the mental-fabrication is – purification of virtue in the sense of
restraint…
out breaths, calming the mental-fabrications… … he integrates the faculties. Therefore it is said –
“sama hañca paṭivijjhatī”.
the Su anta – of contemplating sensation in sensation.
Explanation of the third quartet
How does he train as, “I will breathe in experiencing the mind”; he train as, “ I will breathe out
experiencing the mind”? (ci apaṭisaṃvedī)
What is that mind?

The mind is the consciousness in terms of the long in-breath. Whatever is the mind, intellect, of the
intellect, heart, pure knowing, psyche, mind-base, mind-faculty, consciousness, consciousness-
aggregate, the mind-consciousness-element that arises from that – this is mind.
… in terms of the long out-breath… calming the mental-fabrication in terms of in-breath…
The mind is the consciousness in terms of calming the mental-fabrication in terms of the out-breath.
Whatever is the mind, intellect, of the intellect, heart, pure knowing, psyche, mind-base, mind-
faculty, consciousness, consciousness-aggregate, the mind-consciousness-element that arises from
that – this is mind.
How is that mind known?

While being aware of the single-pointedness and non-distraction of the mind in terms of long in-
breath, mindfulness is established. By that mindfulness, by that knowledge, that mind is known.
While being aware of the single-pointedness and non-distraction of the mind in terms of long out-
breath, mindfulness is established. By that mindfulness, by that knowledge, that mind is known…
… realizing what should be realized, that mind is known.
Thus that mind is known.
The consciousness in terms of the breathing in and breathing out, experiencing the mind – is the
mind. The establishing is the mindfulness. The contemplation is the knowledge. The establishing of
the mind is not mindfulness, only the establishing of mindfulness is mindfulness. By that
mindfulness, by that knowledge, that mind is contemplated.
Therefore it is said, ‘‘ci e ci ānupassanāsatipaṭṭhānabhāvanā’’.
“Anupassatī” – how does he contemplate that sensation? …thus he contemplates that sensation.
Breathing in and out, experiencing the mind is – purification of virtue in the sense of restraint…
While being aware of the single-pointedness and non-distraction of the mind, by breathing in and
out, experiencing the mind… … he integrates the faculties. Therefore it is said – “sama hañca
paṭivijjhatī”.
How does train as, “I will breathe in gladdening the mind”, “I will breathe out gladdening the
mind”? (abhippamodayaṃ ci aṃ)
What is gladdening of the mind?

While being aware of the single-pointedness and non-distraction of the mind, in terms of long in-
breath, gladness of mind arises. Whatever is the rejoicing, delighting, mirth, great mirth, happiness,
exultation, pleasure of mind – that is gladness.
While being aware of the single-pointedness and non-distraction of the mind, in terms of long out-
breath, gladness of mind arises. Whatever is the rejoicing, delighting, mirth, great mirth, happiness,
exultation, pleasure of mind – that is gladness.
The consciousness of the gladdened mind in terms of in and out breath is mind. The establishing is
the mindfulness. The contemplation is the knowledge. The establishing of the mind is not
mindfulness – only the establishing of mindfulness is mindfulness. By that mindfulness, by that
knowledge, he contemplates that mind. Therefore it is said, ‘‘ci e
ci ānupassanāsatipaṭṭhānabhāvanā’’.

Breathing in and out, gladdening the mind is – purification of virtue in the sense of restraint…
out breaths, gladdening the mind… … he integrates the faculties. Therefore it is said – “sama hañca
paṭivijjhatī”.
How does he train as, “I will breathe in concentrating the mind”; he train as, “I will breathe out
concentrating the mind”? (samādahaṃ ci aṃ)
What is concentration?
The single-pointedness, non-distraction of the mind in terms of long in-breath is concentration.
Whatever is the stability, firmness, steadfastness, unperturbability, non-distractedness,
unperturbable-minded, quietude, concentration-faculty, concentration-strength, right concentration
(this is concentration).
The single-pointedness, non-distraction of the mind in terms of long out-breath is concentration…
…Concentrating the mind in terms of in-breath…
The single-pointedness, non-distraction of the mind in terms of out-breath, concentrating the mind is
‘concentration’. Whatever is the stability, firmness, steadfastness, unperturbability, non-
distractedness, unperturbable-minded, quietude, concentration-faculty, concentration-strength, right
concentration – this is concentration.
Conciousness, concentrating the mind, in terms of in and out breaths, is mind. The establishing is
mindfulness. The contemplation is knowledge. The establishing of mind is not mindfulness, only the
establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates
that mind. Therefore it is said, ‘‘ci e ci ānupassanāsatipaṭṭhānabhāvanā’’.

Breathing in and out concentrating the mind is purification of virtue in the sense of restraint…
out breaths, concentrating the mind… he integrates the faculties. Therefore it is said, ‘‘sama hañca
paṭivijjhatī’’.
How does he train as, “I will breathe in releasing the mind”; he train as, “I will breathe out releasing
the mind”? (vimocayaṃ ci aṃ)
He trains as, “I will breathe in releasing the mind from craving”; he trains as, “I will breathe out
releasing the mind from craving”.
He trains as, “I will breathe in releasing the mind from ill-will”; he trains as, “I will breathe out
releasing the mind from ill-will”.
He trains as, “I will breathe in releasing the mind from delusion”…
He trains as, “I will breathe in releasing the mind from conceit”…
He trains as, “I will breathe in releasing the mind from wrong view”…
He trains as, “I will breathe in releasing the mind from doubt”…
He trains as, “I will breathe in releasing the mind from sloth”…
He trains as, “I will breathe in releasing the mind from restlessness”…
He trains as, “I will breathe in releasing the mind from shamelessness”…
He trains as, “I will breathe in releasing the mind from fearlessness”; he trains as, “I will breathe out
releasing the mind from fearlessness”.
The consciousness, releasing the mind in terms of in and out breaths, is mind. The establishing is
mindfulness…

Breathing in and out releasing the mind is purification of virtue in the sense of restraint…
out breaths, releasing the mind… he integrates the faculties. Therefore it is said, ‘‘sama hañca
the Su anta – of contemplating mind in mind.
Explanation of the fourth quartet
How does he train as, “I will breathe in contemplating impermanence”; train as, “I will breathe out
contemplating impermanence”.(aniccānupassī)
“Aniccaṃ” means what is impermanent? The five aggregates are impermanent.

In what sense is it impermanent?
In the sense of arising and passing, it is impermanent.
While seeing the arising of the five-aggregates, how many characteristics does he see? While seeing
the passing away, how many characteristics does he see? While seeing the arising and passing how
many characteristics does he see?
While seeing the arising of the five-aggregates, he sees 25 characteristics. While seeing the passing
away, he sees 25 characteristics. While seeing the arising and passing away he sees these 50
characteristics.
He trains as, “I will breathe in contemplating impermanence in materiality”; he trains as, “I will
breathe out contemplating impermanence in materiality”.
…in sensation…
…in perception…
…in formations…
…in consciousness…
…in eye…
…He trains as, “I will breathe in contemplating impermanence in aging and death”; he trains as, “I
will breathe out contemplating impermanence in aging and death”.
Contemplating impermanence in terms of in and out breath is phenomena. The establishing is

mindfulness. The contemplation is knowledge. The establishing of the phenomena is not
mindfulness, only the establishing of mindfulness is mindfulness. By that mindfulness, by that
knowledge, those phenomena are contemplated. Therefore it is said, ‘‘dhammesu
dhammānupassanāsatipaṭṭhānabhāvanā’’.

Breathing in and out, contemplating impermanence is purification of virtue in the sense of restraint…
out breaths, contemplating impermanence… he integrates the faculties. Therefore it is said,
‘‘sama hañca paṭivijjhatī’’.
How does he train as, “I will breathe in contemplating detachment”; he trains as, “I will breathe out
contemplating detachment”? (virāgānupassī)
Having seen the drawback of materiality, there is arising of desire in detachment from materiality; a
tendency to have faith. His mind would be very determined.
He trains as, “I will breathe in contemplating detachment in materiality”; he trains as, “I will breathe
out contemplating detachment in materiality”.
…in sensation…
…in perception…
…in formations…
…in eye…
…He trains as, “I will breathe in contemplating detachment in aging and death”; he trains as, “I will
breathe out contemplating detachment in aging and death”.
Contemplating detachment in terms of in and out breath is phenomena. The establishing is

mindfulness. The contemplation is knowledge. The establishing of phenomena is not mindfulness,
only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he
contemplates those phenomena. Therefore it is said, ‘‘dhammesu

Breathing in and out, contemplating detachment is purification of virtue in the sense of restraint…
out breaths, contemplating detachment… he integrates the faculties. Therefore it is said,
‘‘sama hañca paṭivijjhatī’’.
How does he train as, “I will breathe in contemplating cessation”; train as, “I will breathe out
contemplating cessation”? (nirodhānupassī)
Having seen the drawback of materiality, there is arising of desire in cessation of materiality; a
tendency to have faith; and mind would be very determined.
He trains as, “I will breathe in contemplating cessation of materiality”; he trains as, “I will breathe out
contemplating cessation of materiality”.
…in sensation…
…in perception…
…in formations…
…in eye…
…He trains as, “I will breathe in contemplating cessation of aging and death”; he trains as, “I will
breathe out contemplating cessation of aging and death”.
By how many ways is there drawback in ignorance? By how many ways is ignorance put to an end?
By 5 ways there is drawback of ignorance. By 8 ways ignorance is put to an end.
What are 5 ways by which there is drawback of ignorance?

In the sense of impermanence, there is drawback of ignorance.
In the sense of suffering, there is drawback of ignorance.
In the sense of not-self, there is drawback of ignorance.
In the sense of burning, there is drawback of ignorance.
In the sense of changing, there is drawback of ignorance – by these 5 ways there is drawback of
ignorance.
What ae the 8 ways by which ignorance is put to an end?

By the cessation of the cause, ignorance is put to an end.
By the cessation of arising, ignorance is put to an end.
By the cessation of birth, ignorance is put to an end.
By the cessation of appearance, ignorance is put to an end.
By the cessation of root cause, ignorance is put to an end.
By the cessation of condition, ignorance is put to an end.
By the arising of knowledge, ignorance is put to an end.
By the establishing of cessation, ignorance is put to an end – by these 8 ways ignorance is put to an
end.
Having seen the drawback of ignorance by these 5 ways – by these 8 ways, there is arising of desire in
cessation of materiality; a tendency to have faith; and mind would be very determined.
He trains as, “I will breathe in contemplating cessation of ignorance”; he trains as, “I will breathe out
contemplating cessation of ignorance”.
By how many ways is there drawback in formations? By how many ways are formations put to an
end…
By how many ways is there drawback in consciousness? By how many ways is consciousness put to
an end…
By how many ways is there drawback in mind-ma er? By how many ways is mind-ma er put to an
end…
By how many ways is there drawback in 6 sense bases? By how many ways is 6 sense bases put to an
end…
By how many ways is there drawback in contact? By how many ways is contact put to an end…
By how many ways is there drawback in sensation? By how many ways is sensation put to an end…
By how many ways is there drawback in craving? By how many ways is craving put to an end…
By how many ways is there drawback in clinging? By how many ways is clinging put to an end…
By how many ways is there drawback in becoming? By how many ways is becoming put to an end…
By how many ways is there drawback in birth? By how many ways is birth put to an end…
By how many ways is there drawback in aging and death? By how many ways is aging and death put
to an end?
By 5 ways there is drawback in aging and death. By 8 ways aging and death is put to an end.
What are 5 ways by which there is drawback of aging and death?

In the sense of impermanence, there is drawback of aging and death.
In the sense of suffering…
In the sense of not-self…
In the sense of burning…
In the sense of changing, there is drawback of aging and death – by these 5 ways there is drawback of
aging and death.
What ae the 8 ways by which aging and death is put to an end?

By the cessation of the cause, aging and death is put to an end.
By the cessation of arising…
By the cessation of birth…
By the cessation of appearance…
By the cessation of root cause…
By the cessation of condition…
By the arising of knowledge…
By the establishing of cessation, aging and death is put to an end – by these 8 ways aging and death is
put to an end.
Having seen the drawback of aging and death by these 5 ways – by these 8 ways, there is arising of
desire in cessation of aging and death; a tendency to have faith; and mind would be very determined.
He trains as, “I will breathe in contemplating cessation of aging and death”; he trains as, “I will
breathe out contemplating cessation of aging and death”.
Contemplating cessation in terms of in and out breath is phenomena. The establishing is mindfulness.
The contemplation is knowledge. The establishing of phenomena is not mindfulness, only the
establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he contemplates
those phenomena. Therefore it is said, ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’.

Breathing in and out, contemplating cessation is purification of virtue in the sense of restraint…
out breaths, contemplating cessation… he integrates the faculties. Therefore it is said, ‘‘sama hañca
How does he train as, “I will breathe in contemplating giving up”; he train as, “I will breathe out
contemplating giving up”? (paṭinissaggānupassī)
‘Giving up’ means two kinds of giving up – giving up by abandoning and giving up by proceeding
forth.
Gives up materiality means – giving up by abandoning.
The mind proceeds forth to Nibbāna, the cessation of materiality means – giving up by proceeding
forth.
He trains as, “I will breathe in contemplating giving up in materiality”; he trains as, “I will breathe
out contemplating giving up in materiality”.
…sensation…
…perception…
…formations…
…consciousness…
…eye…
Gives up aging and death means – giving up by abandoning.
The mind proceeds forth to Nibbāna – the cessation of aging and death means – giving up by
proceeding forth.
He trains as, “I will breathe in contemplating giving up in aging and death”; he trains as, “I will
breathe out contemplating giving up in aging and death”.
Contemplating giving up in terms of in and out breath is phenomena. The establishing is

mindfulness. The contemplation is knowledge. The establishing of phenomena is not mindfulness,
only the establishing of mindfulness is mindfulness. By that mindfulness, by that knowledge, he
contemplates those phenomena. Therefore it is said, ‘‘dhammesu
“Anupassatī” – how does he contemplate those phenomena?He contemplates as impermanent – not

as permanent… …He forsakes – does not take it up.
Contemplating as impermanent – he abandons the perception of permanence… …While forsaking –
he abandons taking up. Thus he contemplates those phenomena.
“Bhāvanā” means the four (kinds of) developing – there, developing in terms of not out-running the
arisen phenomena… …developing in terms of practicing.
Breathing in and out, contemplating giving up is – purification of virtue in the sense of restraint;
purification of mind in the sense of non-distraction; purification of view in the sense of seeing.
There, that which has the import of restraint – that is the training in higher virtue. There, that which
has the import of non-distraction – that is the training in higher concentration. There, that which has
the import of seeing – that is the training in higher wisdom – he trains in these three trainings (thus) –
noticing (adverting); being aware (knowing) … … realizing what should be realized.
out breaths, contemplating giving up – sensations arise, known (to him);
…he integrates the faculties while being aware of the single-pointedness and non-distraction of the
mind, in terms of the in and out breaths, contemplating giving up; he knows the sphere; he fathoms
the even-ing out;
he integrates the strengths…
he intergrates the factors of awakening…
he integrates the path…
he integrates the phenomena; he knows the sphere; he fathoms the even-ing out.
“Indriyāni samodhāneti” – how does he integrate the faculties? In the sense of resoluteness, he
integrates faith-faculty… Therefore it is said, “sama hañca paṭivijjhati”.
These are the 8 knowledges of contemplation, the 8 establishments of mindfulness, the 4 ma ers of
the Su anta – of contemplating phenomena in phenomena. These are the 32 knowledges of the
mindful-one.
Explanation of the knowledges of the mindful-one – The fifth.
Explanation of the group of six knowledge (Ñāṇarāsichakkaniddeso)
6.What are the 24 knowledges in terms of concentration(samādhivasena ñāṇāni) ? {12×2=24 à only

first 3 tetrads} In terms of long-in-breath – the one-pointedness of mind, the non-distraction is
concentration. In terms of long-out-breath – the one-pointedness of mind, the non-distraction is
concentration… In terms of the released mind long-out-breath – the one-pointedness of mind, the
non-distraction is concentration.
Thes are the 24 knowledges in terms of samādhi (concentration).
7.What are the 72 knowledges in terms of insight (vipassanāvasena ñāṇāni)? {the above 24×3 = 72}
In the sense of contemplating as impermanence, the long-in-breath – it is vipassanā; in the sense of
contemplating as suffering – it is vipassanā; in the sense of contemplating as non-self – it is vipassanā.
In the sense of contemplating as impermanence, the long-out-breath – it is vipassanā; in the sense of
contemplating as suffering – it is vipassanā; in the sense of contemplating as non-self – it is
vipassanā…
In the sense of contemplating as impermanence, the released-mind-long-out-breath – it is vipassanā;
in the sense of contemplating as suffering – it is vipassanā; in the sense of contemplating as non-self –
it is vipassanā.
These are the 72 knowledges in terms of vipassanā (insight).
8.What are the 8 knowledges of disenchantment(weariness) (nibbidāñāṇāni)?

Contemplating impermanence – one knows & sees ‘as it is’, the in-breath – (this is) the knowledge of
disenchantment.
Contemplating impermanence – one knows & sees ‘as it is’, the out-breath – (this is) the knowledge of
disenchantment…
Contemplating forsaking – one knows & sees ‘as it is’, the in-breath – (this is) the knowledge of
disenchantment.
Contemplating forsaking – one knows & sees ‘as it is’, the out-breath – (this is) the knowledge of
disenchantment.
These are the 8 knowledges of disenchantment (weariness).
9.What are the 8 knowledges in line with the disenchantment (nibbidānulome ñāṇāni)?
The knowledge in line with disenchantment is the wisdom of the one breathing in contemplating
impermanence, accompanied by fear;
The knowledge in line with disenchantment is the wisdom of the one breathing out contemplating
impermanence, accompanied by fear…
… The knowledge in line with disenchantment is the wisdom of the one breathing in contemplating
giving up, accompanied by fear;
The knowledge in line with disenchantment is the wisdom of the one breathing out contemplating
giving up, accompanied by fear – these 8 knowledges are the knowledges in line with
disenchantment.
(bhayatupaṭṭhāna-ādīnavānupassanā-nibbidānupassanā-ñāṇāni)
10.What are the 8 knowledges of calming of disenchantment (nibbidāpaṭippassaddhiñāṇāni)?
The knowledge of calming of disenchantment is the wisdom of the reflection, of the composure, of
one who is breathing in contemplating impermanence;
one who is breathing out contemplating impermanence…
one who is breathing in contemplating giving up;
one who is breathing out contemplating giving up – these are the 8 knowledges of calming of
disenchantment.
(muñcitukamyatā-paṭisaṅkhānupassanā-saṅkhārupekkhā-ñāṇāni)
11.What are the 21 knowledges of the happiness of release (vimu isukhe ñāṇāni)?
Due to the Path of Stream-entry –
knowledge of happiness of release arises due to the abandonment, the cu ing off of self-view;
knowledge of happiness of release arises due to the abandonment, the cu ing off of doubt;
… of rules and rituals…
…of dormant tendency for wrong view…
…knowledge of happiness of release arises due to the abandonment, the cu ing off of dormant
tendency to doubt.
Due to Path of Once-returner –

…of the gross fe er of craving for sensual pleasure…
…of the fe er of hatred…
…of the gross dormant tendency for craving for sensual pleasure…
tendency to hatred.
Due to Path of Non-returner –

…of residual fe er of craving for sensual pleasure…
…of fe er of hatred…
tendency for craving for sensual pleasure, for hatred.
Due to the Path of Arahanthood –

… of craving for form… …of craving for formlessness… …of conceit… …of restlessness… …of
ignorance… …of dormant tendency for conceit… of dormant tendency for craving for becoming… …
knowledge of happiness of release arises due to the abandonment, the cu ing off of dormant
tendency for ignorance.
These are the 21 knowledges of the happiness of release.
On practicing the sixteen aspected concentration based on mindfulness of in&out breath, these two
hundred knowledges of concentration arise.
Explanation of the group of six knowledges – the sixth
The talk on mindfulness of in and out breaths has been elucidated.

© 2017 pasannaci a.wordpress.com
REPORT THIS AD

On Mindfulness of In&out Breaths - Ānāpānassatikathā - Pasanna Citta

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

On Mindfulness of In&out Breaths - Ānāpānassatikathā - Pasanna Citta

Uploaded by

Copyright:

Available Formats

On Mindfulness of In&Out Breaths –

1. eight knowledges of danger or obstacle (aṭṭha paripanthe ñāṇāni)

1&2. (Explanation of the ﬁrst sixteen knowledges)

These are the 8 knowledges of obstacles, the 8 knowledges of support or aid.

1 & 2. Explanation of the sixteen knowledges (Soḷasa ñāṇa niddeso)

Hindrances (nīvaraṇā) means what are those hindrances?

Hindrance means – in what sense is it a hindrance?

What are those guidances?

For the one who is cleansed of these hindrances,

Explanation of the sixteen knowledges – the second.

3. Explanation of the knowledge of the corruptions/ imperfections (Upakkilesañāṇaniddeso)

Following the in-breath, following the out-breath;

The second sextet

The third sextet

15.A sluggish mind, befallen with laziness – this is concentration’s obstacle.

For whom contemplation of in&out breath is implemented (and) well practiced,

Explanation of the knowledge of corruptions – the third.

What are the 13 knowledges of cleansing?

How are they uniﬁed (eka ā)?

(These are the 13 knowledges of cleansing)

Purity of the practice is the beginning of the ﬁrst jhāna.

How many characteristics are there for the beginning?

These are the three characteristics of the beginning.

Unﬂappable dedication is the middle of the ﬁrst jhāna .

How many characteristics are there for the middle?

And that which takes care of the pure mind,

These are the three characteristics of the middle.

Gladdening is the end of the ﬁrst jhāna.

How many characteristics are there for the end?

These are the four characteristics of the end.

Of the Path of Stream-entry… of the Path of Once-returner… Of the Path of Non-returner..

Like the tree established on level ground – so is the associated theme.

What is the method?

What is the distinction?

Ānāpānassati yassa, paripuṇṇā subhāvitā;

“Āna” means in-breath, not out-breath.

“Apāna” means out-breath, not in-breath. Mindfulness is established in terms of in-breath,

Tassime ca āro bhāvanaṭṭhā yānīkatā honti va hukatā anuṭṭhitā paricitā susamāraddhā.

“Buddho” means in what sense is he “Buddho”?

These are the thirteen knowledges of cleansing.

Explanation of the thirteen knowledges of cleansing – The fourth.

5. Explanation of the knowledges of the mindful-one (Satokāri ñāṇa niddeso)

What are the 32 knowledges of the mindful-one?

Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ

{Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ

“Bhikkhū” means a virtuous-ordinary person or a trainee monk or an arahant of unshakeable nature.

“Parimukhaṃ satiṃ upaṭṭhapetvā” – “Parī” in the sense of taking up (holding or grasping).

“Satova assasati, sato passasati” – by the 32 ways, he is mindful.

Explanation of the ﬁrst quartet

1.He breathes in a long in-breath that is deemed long;

“Anupassatī” – how does he contemplate that ‘body’?

Contemplating as impermanent – he abandons the perception of permanence.

How is the presence of sensation known?

How is the disappearance of sensation known?

How is the presence of perception known?

How is the disappearance of perception known?

How is the presence of thought known?

How is the disappearance of thought known?

Dīghaṃ assāsapassāsavasena ci assa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti, gocarañca

“Indriyāni samodhāneti” – how does one integrate the faculties?

“Gocarañca pajānāti” – whatever is his object, that is his gocara, range.

“Pajānāti” – (refers to) the person.

“Balāni samodhāneti” – how does one integrate the strengths, bala?