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References:

118. Anapanasati Sutta (AAnaapaanasati, £n¤p¤nasati), PTS: III.78

BD: The Inspiring Expiring Mind, mo trans
WP: Mindfulness of Breathing, 941
PTS: Discourse on Mindfulness when Breathing In and Out, III.121
ATI: Mindfulness of Breathing

Satipatthana Resources

WP: Walshe, The Long Discourses of the Buddha, #22: On the Foundations of Mindfulness

Warren: Buddhism in Translations, Ch. 74: The Four Intent Contemplations

[78]¹

£n¤p¤nasati Sutta

The
Inspiring Expiring
Mind

The Satisfaction of
Breathing In and Out

A Spell

Dhamma-Vicaya (Annotated) version

Majjhima Nik¤ya 118

Translated from the Pali by
Michael Olds

i. In The Name of the Potter, Aristocrat, #1 Wide-Awakened One

1. I HEAR TELL:

Once upon a time Bhaggava
Savatthi-town, East-park, Migara's-Mother's Palace
come-a revisiting with many highly recognized . . .
highly recognized Elders
together with their Students . . .

2. . . . and there was The Ancient Sariputta and
The Ancient Maha-Moggallana and
The Ancient Maha-Kassapa and
The Ancient Maha-Kaccayana and
The Ancient Maha Kotthita and
The Ancient Maha-Kappinena and
The Ancient Maha-Cundena and
The Ancient Anuruddha and
The Ancient Revata and
The Ancient Ananda . . .

3. . . . and, additionally, there were other highly recognized Elders
together with their Students.

4. Now at this time Elder beggars were instructing and exhorting new beggars . . .

5. Such-a one of the Elder beggars would be instructing and exhorting ten beggars
Such-a one of the Elder beggars would be instructing and exhorting twenty beggars
Such-a one of the Elder beggars would be instructing and exhorting thirty beggars
Such-a one of the Elder beggars would be instructing and exhorting forty beggars . . .²

6. . . . and the new beggars instructed and exhorted by Elder beggars came to know excellent and remarkable progress.

7. Now at this time, it being the Preparation³, the fifteenth the Invitation full-moon night, Bhaggava was seated outdoors with the brotherhood of beggars gathered round.

8. Then Bhaggava, being silent, looking over the brotherhood of beggars being silent, said to the beggars:

'I am pleased, beggars, with this path's course, I am pleased in heart, beggars, with this path's course. Wherefore, beggars, put forth an extra measure of energy, to get the ungotten acquire the unacquired realize the unrealized . . . for myself, for the fourth month . . . I will remain here in Savatthi-town for Komudim.'

9. Then the beggars of the countryside heard:
'I hear Bhaggava will remain for the fourth month, in Savathi-town 'til Komudim!'
And the beggars of the countryside set out for Savatthi to see the Bhaggava.

10. And so the Elder beggars put forth an extra measure of exhortation and instruction for these new beggars.

11. Such-a one of the Elder beggars would be instructing and exhorting ten beggars
Such-a one of the Elder beggars would be instructing and exhorting twenty beggars
Such-a one of the Elder beggars would be instructing and exhorting thirty beggars
Such-a one of the Elder beggars would be instructing and exhorting forty beggars . . .

12. . . . and these new beggars instructed and exhorted by Elder beggars came to know excellent and remarkable progress.

13. Now at this time, it being the fifteenth the full-moon night of the fourth month, Komudim, Bhaggava was seated outdoors with the brotherhood of beggars gathered round.

14. Then Bhaggava, being silent, looking over the brotherhood of beggars being silent, said to the beggars:

'No lip-flapping!⁴ beggars, this gathering is without lipflappers!
beggars, this gathering is pure set on the essence. Such is the nature, beggars of this brotherhood of beggars such is the nature beggars, of this gathering.

Of such a nature is this gathering, that for offerings, for having as a guest, for gift-giving, for closed-palm-salutation it is an unsurpassable meritorious-opportunity for the world.
Such is the nature, beggars of this brotherhood of beggars such is the nature, beggars of this gathering.

Of such a nature is this gathering, that a small gift becomes great, a great gift becomes greater.
Such is the nature, beggars of this brotherhood of beggars such is the nature, beggars of this gathering.

Of such a nature is this gathering, that it is difficult to gain the sight of such in the world.
Such is the nature, beggars of this brotherhood of beggars such is the nature, beggars of this gathering.

Of such a nature is this gathering, that it is enough to travel many-a-mile with just a lunch bag to see it.
Such is the nature, beggars of this brotherhood of beggars such is the nature, beggars of this gathering.

15. There are, beggars, beggars here in this brotherhood of beggars arahants, who have left behind the no-good (¤savas), who have lived the life, done duty's doing, laid down the load, thoroughly destroyed the yokes to rebirth (sa³yojana), who have attained for themselves freedom through the highest knowledge.
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars who have thoroughly destroyed the five yokes to downbound rebirth, who will spontaneously reappear in a world⁵ where they are of a nature not to return and who will attain final nibbana there.
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars who have thoroughly destroyed the three yokes to rebirth, who by the thinning-out of lust, anger and stupidity, are one-more-time-returners, once more to return to this world, here to make an end of pain.
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars who have thoroughly destroyed the three yokes to rebirth, earstream winners, of a nature to attain no lower state bound up bound up to self-awakening.
Even such is the nature, beggars of beggars here in this brotherhood of beggars.⁶

16. There are, beggars, beggars here in this brotherhood of beggars that live developing the four foundations of mind as their yoga practice^6a
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars that live developing the four high ways of walking the walk^6b as their yoga practice
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars that live developing the four power paths as their yoga practice
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars that live developing the five forces as their yoga practice
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars that live developing the five enablers as their yoga practice
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars that live developing the seven dimensions of awakening as their yoga practice
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars that live developing the aristocratic eight dimensional way as their yoga practice
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

17. There are, beggars, beggars here in this brotherhood of beggars that live developing friendly vibrations⁷
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars that live developing sympathetic vibrations⁷ as their yoga practice
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars that live developing empathetic vibrations⁷ as their yoga practice
Even such is the nature, beggars of beggars here
in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars that live developing objective detachment⁷ as their yoga practice.
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars that live developing 'the foul'⁸ as their yoga practice.
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

There are, beggars, beggars here in this brotherhood of beggars that live developing the perception of impermanence⁹ as their yoga practice.
Even such is the nature, beggars of beggars here in this brotherhood of beggars.

18. There are, beggars, beggars here in this brotherhood of beggars that live developing in- and out-breath minding¹⁰ as their yoga practice.

In- and out-breath minding, beggars developed and made much of, is of great fruit, great benefit, in- and out-breath minding, beggars, developed and made much of, completely perfects the four foundations of mind; the four foundations of mind, developed and made much of, completely perfects the seven dimensions of awakening; the seven dimensions of awakening, developed and made much of, completely perfects freedom through vision.^10a

19. And how, beggars is in- and out-breath minding developed? How made much of? How of great fruit of great benefit?

Here beggars,¹⁰ a beggar goes to the forest, goes to the root of some tree, goes to some empty place, sits down cross-legged, with body controlled and erect, intentionally bringing presence of mind to the area of the face¹¹ he minds the out-breath; minds the in-breath;

with a long out-breath thinks¹²: 'My out-breath was long', and thus makes himself consciously aware; with a long in-breath thinks: 'My in-breath was long', and thus makes himself consciously aware;

with a short out-breath thinks: 'My out-breath was short', and thus makes himself consciously aware; with a short in-breath thinks: 'My out-breath was short', and thus makes himself consciously aware;

trains himself thinking: 'I will breath out experiencing all the body'; trains himself thinking: 'I will breath in experiencing all the body'¹³;

trains himself thinking: 'Calming down the confounded body I will breath out'; trains himself thinking: 'Calming down the confounded body I will breath in';

trains himself thinking: 'Experiencing enthusiasm I will breath out'; trains himself thinking: 'Experiencing enthusiasm I will breath in';

trains himself thinking: 'Experiencing pleasure I will breath out'; trains himself thinking: 'Experiencing pleasure I will breath in';

trains himself thinking: 'Experiencing the confounded¹⁴ heart¹⁵ I will breath out'; trains himself thinking: 'Experiencing the confounded heart I will breath in';

trains himself thinking: 'Calming down the confounded heart I will breath out'; trains himself thinking: 'Calming down the confounded heart I will breath in';

trains himself thinking: 'Experiencing the heart I will breath out'; trains himself thinking: 'Experiencing the heart I will breath in';

trains himself thinking: 'Overjoyed at heart I will breath out'; trains himself thinking: 'Overjoyed at heart I will breath in';

trains himself thinking: 'Elevated^15a in heart I will breath out'; trains himself thinking: 'Elevated in heart I will breath in';

trains himself thinking: 'Released in heart I will breath out'; trains himself thinking: 'Released in heart I will breath in';

trains himself thinking: 'Observing impermanence I will breath out'; trains himself thinking: 'Observing impermanence I will breath in';

trains himself thinking: 'Observing dispassion^15b I will breath out'; trains himself thinking: 'Observing dispassion I will breath in';

trains himself thinking: 'Observing ending I will breath out'; trains himself thinking: 'Observing ending I will breath in';

trains himself thinking: 'Observing letting go I will breath out'; trains himself thinking: 'Observing letting go I will breath in';

then, beggars, in- and out-breath minding is developed, made much of, is of great fruit, of great benefit.

20. And how, beggars, is in- and out-breath minding developed, how made much of, such as to completely perfect the four foundations of mind?

At such time, beggars, as a beggar, with a long out-breath thinks: 'My out-breath was long', and thus makes himself consciously aware; with a long in-breath thinks: 'My in-breath was long', and thus makes himself consciously aware; with a short out-breath thinks: 'My out-breath was short', and thus makes himself consciously aware; with a short in-breath thinks: 'My out-breath was short', and thus makes himself consciously aware; trains himself thinking: 'I will breath out experiencing all the body'; trains himself thinking: 'I will breath in experiencing all the body'; trains himself thinking: 'Calming down the confounded body I will breath out'; trains himself thinking: 'Calming down the confounded body I will breath in'; at such a time, beggars, a beggar is living in a body observing body¹⁶, ardent, having set up mind, comprehending, having put away worldly coveting and dejection.

21. 'Of body'¹⁷, beggars, is in- and out-breathing; this is one way of speaking about body, say I.
Wherefore, here a beggar is a beggar living in a body observing body, ardent,¹⁸having set up mind, comprehending, having put away worldly coveting and dejection.

22. At such time, beggars, as a beggar, trains himself thinking: 'Calming down the confounded body I will breath out'; trains himself thinking: 'Calming down the confounded body I will breath in'; trains himself thinking: 'Experiencing enthusiasm I will breath out'; trains himself thinking: 'Experiencing enthusiasm I will breath in'; trains himself thinking: 'Experiencing pleasure I will breath out'; trains himself thinking: 'Experiencing pleasure I will breath in'; trains himself thinking: 'Experiencing the confounded heart I will breath out'; trains himself thinking: 'Experiencing the confounded heart I will breath in'; trains himself thinking: 'Calming down the confounded heart I will breath out'; trains himself thinking: 'Calming down the confounded heart I will breath in'; at such a time, beggars, a beggar is living in sensation observing sensation, ardent, having set up mind, comprehending, having put away worldly coveting and dejection.

23. 'Of sensation', beggars, is in- and out-breathing; this is one way of speaking about thoroughly tracing sensation back to it's origins, say I.
Wherefore, here a beggar is a beggar living in sensation observing sensation, ardent, having set up mind, comprehending, having put away worldly coveting and dejection.

24. At such time, beggars, as a beggar, trains himself thinking: 'Experiencing the heart I will breath out'; trains himself thinking: 'Experiencing the heart I will breath in'; trains himself thinking: 'Overjoyed at heart I will breath out'; trains himself thinking: 'Overjoyed at heart I will breath in'; trains himself thinking: 'Elevated in heart I will breath out'; trains himself thinking: 'Elevated in heart I will breath in'; trains himself thinking: 'Released in heart I will breath out'; trains himself thinking: 'Released in heart I will breath in'; at such a time, beggars, a beggar is living in the heart observing the heart, ardent, having set up mind, comprehending, having put away worldly coveting and dejection.

25. Not 'of muddled, uncomprehending mind' is in- and out-breath minding say I.
Wherefore, here a beggar is a beggar living in the heart observing the heart, ardent, having set up mind, comprehending, having put away worldly coveting and dejection.

26. At such time, beggars, as a beggar, trains himself thinking: 'Observing impermanence I will breath out'; trains himself thinking: 'Observing impermanence I will breath in'; trains himself thinking: 'Observing dispassion I will breath out'; trains himself thinking: 'Observing dispassion I will breath in'; trains himself thinking: 'Observing ending I will breath out'; trains himself thinking: 'Observing ending I will breath in'; trains himself thinking: 'Observing letting go I will breath out'; trains himself thinking: 'Observing letting go I will breath in'; at such a time, beggars, a beggar is living in The Dhamma observing The Dhamma, ardent, having set up mind, comprehending, having put away worldly coveting and dejection.

27. He who, seeing with wisdom, lets go of coveting and dejection is one who has commendably mastered objective detachment. Wherefore, here a beggar is a beggar living in The Dhamma observing the The Dhamma, ardent, having set up mind, comprehending, having put away worldly coveting and dejection.

28. This is how, beggars, in- and out-breath minding is developed, how made much of such as to completely perfect the four foundations of mind.

29. And how, beggars, is the four foundations of mind developed, how made much of such as to completely perfect the seven dimensions of awakening?

At such time, beggars, as a beggar is living in a body observing body, ardent, having set up mind, comprehending, having put away worldly coveting and dejection, the unmuddled mind is established in him; at such a time, beggars, as a beggar has unmuddled mind established, the mind-dimension of self-awakening is at that time brought into being, the mind-dimension of self-awakening is at that time developed, the mind-dimension of self-awakening has at that time got to perfection.

30. He, living with mind thus wisely examines, carefully examines phenomena, undertakes a thoroughly conducted remembrance.¹⁹

31. At such a time, beggars, as a beggar living with mind thus, wisely examines, carefully examines phenomena, undertakes a thoroughly conducted remembrance, the investigation-of-dhamma-dimension of self-awakening is at that time brought into being; the investigation-of-dhamma-dimension of self-awakening is at that time developed, the investigation-of-dhamma-dimension of self-awakening is at that time got to perfection.

At such a time, beggars, as a beggar wisely examines, carefully examines phenomena undertakes a thoroughly conducted remembrance, steady energy is put forth; the energy-building-dimension of self-awakening is at that time brought into being, the energy-building-dimension of self-awakening is at that time developed, the energy-building-dimension of self-awakening is at that time got to perfection.

32. Steady energy sets up uncarnal excitement

At such a time, beggars, as a beggar's steady energy sets up uncarnal excitement, the enthusiasm-dimension of self-awakening, is at that time brought into being, the enthusiasm-dimension of self-awakening²⁰ is at that time developed, the enthusiasm-dimension of self-awakening is at that time got to perfection.

33. In the enthusiastic mind, the body is in equipoise, the mind is in equipoise,

At such a time, beggars, as a beggar is of enthusiastic mind, the body in equipoise, the mind in equipoise, the impassivity-dimension of self-awakening is at that time brought into being, the impassivity-dimension of self-awakening is at that time developed, the impassivity-dimension of self-awakening is at that time got to perfection.

34. Impassive of body the pleased mind achieves elevation.

At such a time, beggars, as a beggar impassive of body, the pleased mind achieving elevation, the high-getting-dimension of self-awakening is at that time brought into being, the high-getting-dimension of self-awakening is at that time developed, the high-getting-dimension of self-awakening is at that time got to perfection.

35. He who is of elevated mind has commendably mastered objective detachment

36. At such a time, beggars, as a beggar is of elevated mind, has commendably mastered objective detachment, the objective-detachment-dimension of self-awakening is at that time brought into being, the objective-detachment-dimension of self-awakening is at that time developed, the objective-detachment-dimension of self-awakening is at that time got to perfection.

37. At such time, beggars, as a beggar is living in sensation observing sensation, ardent, having set up mind, comprehending, having put away worldly coveting and dejection, the unmuddled mind is established in him; at such a time, beggars, as a beggar has unmuddled mind established, the mind-dimension of self-awakening is at that time brought into being the mind-dimension of self-awakening is at that time developed the mind-dimension of self-awakening has at that time got to perfection.

He, living with mind thus wisely examines, carefully examines phenomena, undertakes a thoroughly conducted remembrance.

At such a time, beggars, as a beggar living with mind thus, wisely examines, carefully examines phenomena, undertakes a thoroughly conducted remembrance, the investigation-of-dhamma-dimension of self-awakening is at that time brought into being; the investigation-of-dhamma-dimension of self-awakening is at that time developed, the investigation-of-dhamma-dimension of self-awakening is at that time got to perfection.

Steady energy sets up uncarnal excitement

At such a time, beggars, as a beggar's steady energy sets up uncarnal excitement, the enthusiasm-dimension of self-awakening, is at that time brought into being, the enthusiasm-dimension of self-awakening is at that time developed, the enthusiasm-dimension of self-awakening is at that time got to perfection.

In the enthusiastic mind, the body is in equipoise, the mind is in equipoise,

Impassive of body the pleased mind achieves elevation.

He who is of elevated mind has commendably mastered objective detachment

At such a time, beggars, as a beggar is of elevated mind, has commendably mastered objective detachment, the objective-detachment-dimension of self-awakening is at that time brought into being, the objective-detachment-dimension of self-awakening is at that time developed, the objective-detachment-dimension of self-awakening is at that time got to perfection.

38. At such time, beggars, as a beggar is living in the heart observing the heart, having set up mind, comprehending, having put away worldly coveting and dejection, the unmuddled mind is established in him; at such a time, beggars, as a beggar has unmuddled mind established the mind-dimension of self-awakening is at that time brought into being, the mind-dimension of self-awakening is at that time developed, the mind-dimension of self-awakening has at that time got to perfection.

He, living with mind thus wisely examines, carefully examines phenomena, undertakes a thoroughly conducted remembrance.

Steady energy sets up uncarnal excitement

At such a time, beggars, as a beggar's steady energy sets up uncarnal excitement, the enthusiasm-dimension of self-awakening, is at that time brought into being, the enthusiasm-dimension of self-awakening is at that time developed, the enthusiasm-dimension of self-awakening is at that time got to perfection.

In the enthusiastic mind, the body is in equipoise, the mind is in equipoise,

Impassive of body the pleased mind achieves elevation.

He who is of elevated mind has commendably mastered objective detachment

39. At such time, beggars, as a beggar is living in The Dhamma observing The Dhamma, ardent, having set up mind, comprehending, having put away worldly coveting and dejection,the unmuddled mind is established in him; at such a time, beggars, as a beggar has unmuddled mind established, the mind-dimension of self-awakening is at that time brought into being, the mind-dimension of self-awakening is at that time developed, the mind-dimension of self-awakening has at that time got to perfection.

He, living with mind thus wisely examines, carefully examines phenomena, undertakes a thoroughly conducted remembrance.

Steady energy sets up uncarnal excitement

At such a time, beggars, as a beggar's steady energy sets up uncarnal excitement, the enthusiasm-dimension of self-awakening, is at that time brought into being, the enthusiasm-dimension of self-awakening is at that time developed, the enthusiasm-dimension of self-awakening is at that time got to perfection.

In the enthusiastic mind, the body is in equipoise, the mind is in equipoise,

Impassive of body the pleased mind achieves elevation.

He who is of elevated mind has commendably mastered objective detachment

40. This is how, beggars, the four foundations of mind is developed, how made much of such as to completely perfect the seven dimensions of awakening.

41. And how, beggars are the seven dimensions of awakening developed? How made much of such as to completely perfect freedom through vision?

Here beggars, a beggar develops the mind-dimension of self-awakening, supported by solitude, supported by dispassion, supported by ending, culminating in thoroughly letting go;

develops the investigation-of-dhamma-dimension of self-awakening, supported by solitude, supported by dispassion, supported by ending, culminating in thoroughly letting go;

develops the enthusiasm-dimension of self-awakening, supported by solitude, supported by dispassion, supported by ending, culminating in thoroughly letting go;

develops the impassivity-dimension of self-awakening, supported by solitude, supported by dispassion, supported by ending, culminating in thoroughly letting go;

develops the high-getting-dimension of self-awakening, supported by solitude, supported by dispassion, supported by ending, culminating in thoroughly letting go.

develops the objective-detachment-dimension of self-awakening, supported by solitude, supported by dispassion, supported by ending, culminating in thoroughly letting go.

This is how, beggars the seven dimensions of awakening are developed, how made much of such as to completely perfect freedom through vision.

Thus said the Bhaggava, and finding pleasure in the Bhaggava's word, the Beggars were joyful.

HERE ENDS THE ANAPANASATISUTTA

^[1]Numbers in square brackets refer to the Pali Text Society text, and link to the BuddhaDust Pali text at that page. Numbers without brackets are links to the Pali at strategic points in the text.

^[2]Anyone acquainted with hypnotism will recognize this as a form of regression suggestion. Bhante Punnaji complains loudly about early translations of "jhana" as "trance" and the idea that the jhanas are in any way hypnotic states. In the same way as I have made the point that the sutta is identical in form to the "magic spell" only that in the case of Buddhism, what we have is a "Dis-Spell", the jhana is a form of trance, only in the form of a Dis-trance...a waking up from the trance that is ordinary life-experience. In that light we can understand the series:
Some Elders were instructing 10...20...30...40 as being a "progression suggestion"...soon, we can imagine, to be followed, SNAP FINGERS, by the snap of the fingers that will wake us up.

^[3]Uposatha. See The Eight Dimensions of the Day of Preparation.
Sorts of Sabbath
ATI: Bhk. Thanissaro: The Uposatha Observance
see also the Uposatha-Vagga (#V) of the Book of the Eights.
For the discussion forum see: http://www.buddhadust.org/dhammatalk/dt_TOC.htm#uposatha
And see also: Vinaya Resources

^[4]Apal¤p¤: drivvling slack-jaw...idle chatter. PED: Pal¤pa² [Vedic pral¤pa, pa+lap;... "chaff as frivolous talk"] prattling, prattle, nonsense; adj. talking idly, chaffing, idle, void.

^[5]The Pali says "there" but does not explain. The commentary says this means the Pure Abodes which is possible but not the only possibility.

^[6]AKA "The Sangha" see: The Four Pairs of Powerful Individuals

^[6a]anuyoga. Yoga as we commonly understand it with it's more generalized meaning of whole-hearted devotion to some study. From the word for 'yoke'.
PED: 1. application, devotion to...execution, practice of...- As adj. ...doing, given to, practising.

^[6b]= The Four Right Efforts, or Samma Vayama: see The 10th Lesson, Samma Vayama

^[7]Metta, karuna, mudita and upekkha or collectively the brahmacariya, see: http://www.buddhadust.org/ThePaliLine/gradualdana.htm#TheFourGodlyThoughts and http://www.buddhadust.org/ThePaliLine/GodlyThoughtsExpansions.htm#TheFourGodlyThoughtsExpanded

^[8]A meditation practice that attempts to drive home the idea of impermanance and pain by the contimplation of "Foul Things" for example the cemetary contimplations, the idea of the foulness of all food.

^[9]One way I know of that this is done (there may be others) is by way of the wind device (see Warren: The Forty Subjects of Meditation) usually the contimplation of leaves blowing in the wind.

^[10]Compare with the Satipatthana Sutta.

^[10a]vijj¤vimutti. see Glossology: vijja, and vimutti. I do not recall seeing this compound elsewhere. As I read it this is not "nana and dassana" "knowledge and vision" which is attained by the post-streamwinner, pre-arahant, but is to be understood as the vision of the freed arahant.

^[11]parimukha³ sati³ upaÂÂhapetv¤. Big debate with many biased opinions as to the meaning of this. PARI=all round; mukha=mug=face sati=mind upa=up ttha=stand PED: UpaÂÂhapeti and -ÂÂh¤peti [Caus. II. of upaÂÂhahati] 1. to provide, procure, get ready, put forth, give... 2. to cause to be present...
The wording is the same in the Satipatthana Sutta

^[12]'ti' 'this,' meaning 'said,' or 'he said' or 'end quote'; or as here 'saying to himself'. Thinking is always in this system 'word thought' and is considered speach of sorts even when inaudable. Here the idea I have inserted 'makes himself conscious' is not in the pali, but is the intention and is used because the acurate rendering would be subject to misunderstanding in our time and place (USA, Saturday, January 18, 2003 7:09 AM).

^[13]Sabbak¤yapaÂisa³ved¨. Here (and the wording is the same in the Satipatthana Sutta) I see no justification for the interpretation by Bodhi and others, relying on the commentaries (who try to force the meaning into some sort of awareness of the whole 'body of breath' or 'breathing body'), that anything other that what is being said (all-body-experiencing) is being said.
Walshe (LDB #22, pp336): 'conscious of the whole body.'
Warren: conscious of all his expirations
Nanamoli/Bodhi: I shall breathe out experiencing the whole body [of breath]
Horner: I will breath in experiencing the whole body (with footnote: i.e. the breath-body).

^[14]sa¸kh¤ra. I use 'confounded' where one word needs to be used. The meaning is co-founded (sa¸=with, kara=make)(founded by 'one' by acting on 'that'); and is what I am saying is a specialized word for kamma, when the meaning is to be understood as the process of personalization that takes place when an individual acts from desire to create pleasure. 'The' sa¸khara is the act itself (identifying with the act) and the outcome (experiencing the outcome as a personal event). Another translation could be 'conjured' 'brought up by joining with'.

^[15]citta. Heart, meaning Mind as the seat of the emotions. Emotions being thoughts that have become complex and have produced the strong sensations called emotions. I believe the distinction is made the same way in Pali as it is in English. When one wishes to indicate 'pure' mental activity, one uses 'mano', 'Mind' when one wishes to indicate emotional mental states, one uses 'citta', 'Heart.'

^[15a]Sam¤daha³ citta³. High-minded, but following the distinction I make between heart and mind, where High-hearted is a real, but very old term that sounds strange today (Monday, January 20, 2003 8:52 AM).

^[15b]Vir¤ga. vi=un, dis, raga=passion. Although it is possible to say that the ending of passion is cessation, I think the translation of this term directly into "cessation" is to draw a conclusion for the reader that he sould be making for himself. (Here, especially so, as the term is directly followed by nirodha.
PED: 1. absence of r¤ga, dispassionateness, indifference towards ...disgust, absence of desire, destruction of passions; waning, fading away, cleansing, purifying; emancipation, Arahantship.... - Often nearly synonymous with nibb¤na, in the description of which it occurs frequently in foll. formula: ta¼hakkhaya vir¤ga nirodha nibb¤na... - In other connection (more objectively as "destruction"): aniccat¤ sankh¤r¤naµ etc., vipari¼¤ma vir¤ga nirodha...; (as "ceasing, fading away":) khaya(-dhamma liable to), vaya-, vir¤ga-, nirodha- M I.500; S II.26.

^[16]Rhys Davids: as to the body, continue so to look upon the body
Nanamoli/Bodhi: contemplating the body as a body;
Horner: contemplating the body in the body
Walshe: contemplating the body as a body
Warren: Whenever, O priests, a priest lives, as respects the body, observant of the body
and see the discussion at: http://www.buddhadust.org/DhammaExaminations.htm#BodyOverseeingBody

^[17]This segment and the other three (#23, #25, and #27) are important for understanding the way in which these different 'dhammas' (breathing, the four satipatthanas, the seven-dimensions of wisdom) are made to become one another. Breathing is said to be observing the body because in-breathing and out-breathing are the activities at their most fundamental level, of the body -- a fact for a long time recognized as a sign that there was life remaining in the body. Experiencing the breathing process implies examination and investigation and at a very fundamental level, at the spot where sensation first gets it's footing so it is said to be investigation of sensation. The whole process being examined becomes the examination of the heart (as it is not yet in an unemotional condition as implied by the need to tranquilize it); bringing the process to the state of detachment by letting go is done by way of Dhamma...so the process begun by examining the breathing has become the mastry by way of the damma.

^[18]¤t¤p¨. I yield to the conventional view here, but in my mind's eye I see the meaning as "Living in a body, seeing the body aflame."

^[19]pari-v¨ma³sa³. pari=all-round; v¨ma³sa vi=re, in; ma³sa=member (as in the male member). Most of the translators have 'investigation' which certainly makes life easier. This translation fits in well here, but does not go well when the term appears as one of the iddhipada.
and see also discussion: http://www.buddhadust.org/dhammatalk/give_ear/remembering_sati.htm

^[20]From a discussion of Jhana: Although the entrance to the second burning is marked by the ending of thinking, the CAUSE is the appreciation of the state of jhana itself "I LIKE doing this!". The second jhana is said to be "Born of Jhana".I call this turning the mind on itself. This turning the mind on itself is one step removed from the identification with thought I just described; the second level of Objective Detachment. This produces a "characteristic" or "sign": that of "Enthusiasm". (There is difference of opinion, exactly concerning the meaning of this term: PITI. I call it Enthusiasm; it could be called "excitement" as in ordinary use this word has both a carnal and an un-carnal meaning. Some have called it "rapture", but I object to this term on the grounds that it carries European and Christian implications, and I don't see an ordinary state of rapture...well, maybe at Raves. You might call it a "rush".)

[ The Root 50 ] [ The Majjhimapannasa -- The Magic 50 ] [The Uparipannasa -- The Up Around 50 52]

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