Difference between revisions of "Dipa Sutta"
m (Text replace - "Category:Samyutta Nikaya" to "Category:Saṃyutta Nikāya") |
|||
| Line 1: | Line 1: | ||
| − | Dipa Sutta: The Lamp | + | [[Dipa Sutta]]: The [[Lamp]] |
| − | translated from the Pali by | + | translated from the [[Pali]] by |
| − | Thanissaro Bhikkhu | + | [[Thanissaro Bhikkhu]] |
| − | "Monks, concentration through mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. And how is concentration through mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit? | + | "[[Monks]], [[concentration]] through [[mindfulness]] of in-&-out [[breathing]], when developed & pursued, is of great fruit, of great [[benefit]]. And how is [[concentration]] through [[mindfulness]] of in-&-out [[breathing]] developed & pursued so as to be of great fruit, of great [[benefit]]? |
| − | "There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore.[1] Always mindful, he breathes in; mindful he breathes out. | + | "There is the case where a [[monk]], having gone to the wilderness, to the shade of a [[tree]], or to an [[empty]] building, sits down folding his {{Wiki|legs}} crosswise, holding his [[body]] erect, and setting [[mindfulness]] to the fore.[1] Always [[mindful]], he breathes in; [[mindful]] he breathes out. |
| − | "[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' [2] Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' [3] He trains himself, 'I will breathe in sensitive to the entire body.'[2] He trains himself, 'I will breathe out sensitive to the entire body.' [4] He trains himself, 'I will breathe in calming bodily fabrication.'[3] He trains himself, 'I will breathe out calming the bodily fabrication.' | + | "[1] [[Breathing]] in long, he discerns, 'I am [[breathing]] in long'; or [[breathing]] out long, he discerns, 'I am [[breathing]] out long.' [2] Or [[breathing]] in short, he discerns, 'I am [[breathing]] in short'; or [[breathing]] out short, he discerns, 'I am [[breathing]] out short.' [3] He trains himself, 'I will breathe in sensitive to the entire [[body]].'[2] He trains himself, 'I will breathe out sensitive to the entire [[body]].' [4] He trains himself, 'I will breathe in [[calming]] [[bodily]] [[fabrication]].'[3] He trains himself, 'I will breathe out [[calming]] the [[bodily]] [[fabrication]].' |
| − | "[5] He trains himself, 'I will breathe in sensitive to rapture.' He trains himself, 'I will breathe out sensitive to rapture.' [6] He trains himself, 'I will breathe in sensitive to pleasure.' He trains himself, 'I will breathe out sensitive to pleasure.' [7] He trains himself, 'I will breathe in sensitive to mental fabrication.'[4] He trains himself, 'I will breathe out sensitive to mental fabrication.' [8] He trains himself, 'I will breathe in calming mental fabrication.' He trains himself, 'I will breathe out calming mental fabrication.' | + | "[5] He trains himself, 'I will breathe in sensitive to [[rapture]].' He trains himself, 'I will breathe out sensitive to [[rapture]].' [6] He trains himself, 'I will breathe in sensitive to [[pleasure]].' He trains himself, 'I will breathe out sensitive to [[pleasure]].' [7] He trains himself, 'I will breathe in sensitive to [[mental]] [[fabrication]].'[4] He trains himself, 'I will breathe out sensitive to [[mental]] [[fabrication]].' [8] He trains himself, 'I will breathe in [[calming]] [[mental]] [[fabrication]].' He trains himself, 'I will breathe out [[calming]] [[mental]] [[fabrication]].' |
| − | "[9] He trains himself, 'I will breathe in sensitive to the mind.' He trains himself, 'I will breathe out sensitive to the mind.' [10] He trains himself, 'I will breathe in gladdening the mind.' He trains himself, 'I will breathe out gladdening the mind.' [11] He trains himself, 'I will breathe in steadying the mind.' He trains himself, 'I will breathe out steadying the mind. [12] He trains himself, 'I will breathe in releasing the mind.' He trains himself, 'I will breathe out releasing the mind.'[5] | + | "[9] He trains himself, 'I will breathe in sensitive to the [[mind]].' He trains himself, 'I will breathe out sensitive to the [[mind]].' [10] He trains himself, 'I will breathe in gladdening the [[mind]].' He trains himself, 'I will breathe out gladdening the [[mind]].' [11] He trains himself, 'I will breathe in steadying the [[mind]].' He trains himself, 'I will breathe out steadying the [[mind]]. [12] He trains himself, 'I will breathe in releasing the [[mind]].' He trains himself, 'I will breathe out releasing the [[mind]].'[5] |
| − | "[13] He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.' [14] He trains himself, 'I will breathe in focusing on dispassion.'[6] He trains himself, 'I will breathe out focusing on dispassion.' [15] He trains himself, 'I will breathe in focusing on cessation.' He trains himself, 'I will breathe out focusing on cessation.' [16] He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.' | + | "[13] He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.' [14] He trains himself, 'I will breathe in focusing on dispassion.'[6] He trains himself, 'I will breathe out focusing on dispassion.' [15] He trains himself, 'I will breathe in focusing on [[cessation]].' He trains himself, 'I will breathe out focusing on [[cessation]].' [16] He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.' |
| − | "This is how concentration through mindfulness of in & out breathing is developed & pursued so as to be of great fruit, of great benefit. | + | "This is how [[concentration]] through [[mindfulness]] of in & out [[breathing]] is developed & pursued so as to be of great fruit, of great [[benefit]]. |
| − | "I, too, monks, before my awakening, when I was an unawakened bodhisatta, frequently remained with this abiding. When I frequently remained with this abiding, neither my body was fatigued nor were my eyes, and my mind, through lack of clinging/sustenance, was released from fermentations. | + | "I, too, [[monks]], before my [[awakening]], when I was an unawakened [[bodhisatta]], frequently remained with this abiding. When I frequently remained with this abiding, neither my [[body]] was fatigued nor were my [[eyes]], and my [[mind]], through lack of clinging/sustenance, was released from [[fermentations]]. |
| − | "So if a monk should wish: 'May neither my body be fatigued nor my eyes, and may my mind, through lack of clinging/sustenance, be released from fermentations,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "So if a [[monk]] should wish: 'May neither my [[body]] be fatigued nor my [[eyes]], and may my [[mind]], through lack of clinging/sustenance, be released from [[fermentations]],' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May my memories & resolves related to the household life be abandoned,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May my {{Wiki|memories}} & resolves related to the [[household life]] be abandoned,' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I remain percipient of loathsomeness in the presence of what is not loathsome,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I remain percipient of loathsomeness in the presence of what is not loathsome,' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I remain percipient of unloathsomeness in the presence of what is loathsome,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I remain percipient of unloathsomeness in the presence of what is loathsome,' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I remain percipient of loathsomeness in the presence of what is not loathsome & what is,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I remain percipient of loathsomeness in the presence of what is not loathsome & what is,' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I remain percipient of unloathsomeness in the presence of what is loathsome & what is not,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I remain percipient of unloathsomeness in the presence of what is loathsome & what is not,' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I in the presence of what is loathsome & what is not cutting myself off from both — remain equanimous, mindful, & alert,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I in the presence of what is loathsome & what is not cutting myself off from both — remain [[equanimous]], [[mindful]], & alert,' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I quite secluded from sensuality, secluded from unskillful qualities enter & remain in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I quite secluded from [[sensuality]], secluded from [[unskillful]] qualities enter & remain in the [[first jhana]]: [[rapture]] & [[pleasure]] born from {{Wiki|seclusion}}, accompanied by directed [[thought]] & {{Wiki|evaluation}},' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I, with the stilling of directed thoughts & evaluations, enter & remain in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation internal assurance,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I, with the stilling of directed [[thoughts]] & evaluations, enter & remain in the [[second jhana]]: [[rapture]] & [[pleasure]] born of [[concentration]], unification of [[awareness]] free from directed [[thought]] & {{Wiki|evaluation}} internal assurance,' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I, with the fading of rapture, remain equnimous, mindful, & alert, sense pleasure with the body, and enter & remain in the third jhana, of which the noble ones declare, "Equanimous & mindful, he has a pleasant abiding,"' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I, with the fading of [[rapture]], remain equnimous, [[mindful]], & alert, [[sense]] [[pleasure]] with the [[body]], and enter & remain in the [[third jhana]], of which the [[noble ones]] declare, "[[Equanimous]] & [[mindful]], he has a [[pleasant]] abiding,"' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I, with the abandoning of pleasure & stress as with the earlier disappearance of joys & distresses enter & remain in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I, with the [[abandoning]] of [[pleasure]] & [[stress]] as with the earlier [[disappearance]] of joys & distresses enter & remain in the [[fourth jhana]]: [[purity]] of [[equanimity]] & [[mindfulness]], neither-pleasure-nor-pain,' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) 'Infinite space,' enter & remain in the dimension of the infinitude of space,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I, with the complete transcending of [[perceptions]] of ([[physical]]) [[form]], with the [[disappearance]] of [[perceptions]] of resistance, and not heeding [[perceptions]] of diversity, (perceiving,) '[[Infinite space]],' enter & remain in the [[dimension]] of the infinitude of [[space]],' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I, with the complete transcending of the dimension of the infinitude of space, (perceiving,) 'Infinite consciousness,' enter & remain in the dimension of the infinitude of consciousness,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I, with the complete transcending of the [[dimension]] of the infinitude of [[space]], (perceiving,) '[[Infinite consciousness]],' enter & remain in the [[dimension]] of the infinitude of [[consciousness]],' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) 'There is nothing,' enter & remain in the dimension of nothingness,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I, with the complete transcending of the [[dimension]] of the infinitude of [[consciousness]], (perceiving,) 'There is [[nothing]],' enter & remain in the [[dimension]] of [[nothingness]],' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I, with the complete transcending of the dimension of nothingness, enter & remain in the dimension of neither perception nor non-perception,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I, with the complete transcending of the [[dimension]] of [[nothingness]], enter & remain in the [[dimension]] of [[neither perception nor non-perception]],' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "If a monk should wish: 'May I, with the complete transcending of the dimension of neither perception nor non-perception, enter & remain in the cessation of perception & feeling,' then he should attend carefully to this same concentration through mindfulness of in & out breathing. | + | "If a [[monk]] should wish: 'May I, with the complete transcending of the [[dimension]] of [[neither perception nor non-perception]], enter & remain in the [[cessation]] of [[perception]] & [[feeling]],' then he should attend carefully to this same [[concentration]] through [[mindfulness]] of in & out [[breathing]]. |
| − | "When concentration through mindfulness of in & out breathing is thus developed, thus pursued, then if he senses a feeling of pleasure, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of pain, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of neither-pleasure-nor-pain, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of pleasure, he senses it disjoined from it. If he senses a feeling of pain, he senses it disjoined from it. If he senses a feeling of neither-pleasure-nor-pain, he senses it disjoined from it. When sensing a feeling limited to the body, he discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, he discerns that 'I am sensing a feeling limited to life.' He discerns that 'With the break-up of the body, after the termination of life, everything that is experienced, not being relished, will grow cold right here.' | + | "When [[concentration]] through [[mindfulness]] of in & out [[breathing]] is thus developed, thus pursued, then if he [[senses]] a [[feeling]] of [[pleasure]], he discerns that it is inconstant, not grasped at, not relished. If he [[senses]] a [[feeling]] of [[pain]], he discerns that it is inconstant, not grasped at, not relished. If he [[senses]] a [[feeling]] of neither-pleasure-nor-pain, he discerns that it is inconstant, not grasped at, not relished. If he [[senses]] a [[feeling]] of [[pleasure]], he [[senses]] it disjoined from it. If he [[senses]] a [[feeling]] of [[pain]], he [[senses]] it disjoined from it. If he [[senses]] a [[feeling]] of neither-pleasure-nor-pain, he [[senses]] it disjoined from it. When sensing a [[feeling]] limited to the [[body]], he discerns that 'I am sensing a [[feeling]] limited to the [[body]].' When sensing a [[feeling]] limited to [[life]], he discerns that 'I am sensing a [[feeling]] limited to [[life]].' He discerns that 'With the break-up of the [[body]], after the termination of [[life]], everything that is [[experienced]], not being relished, will grow cold right here.' |
| − | "Just as an oil lamp burns in dependence on oil & wick; and from the termination of the oil & wick and from not being provided any other sustenance it goes out unnourished; in the same way, when sensing a feeling limited to the body, he discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, he discerns that 'I am sensing a feeling limited to life.' He discerns that 'With the break-up of the body, after the termination of life, everything that is sensed, not being relished, will grow cold right here.'" | + | "Just as an oil [[lamp]] burns in [[dependence]] on oil & wick; and from the termination of the oil & wick and from not being provided any other sustenance it goes out unnourished; in the same way, when sensing a [[feeling]] limited to the [[body]], he discerns that 'I am sensing a [[feeling]] limited to the [[body]].' When sensing a [[feeling]] limited to [[life]], he discerns that 'I am sensing a [[feeling]] limited to [[life]].' He discerns that 'With the break-up of the [[body]], after the termination of [[life]], everything that is [[sensed]], not being relished, will grow cold right here.'" |
==Notes== | ==Notes== | ||
| − | 1. To the fore (parimukham): The Abhidhamma takes an etymological approach to this term, defining it as around (pari-) the mouth (mukham). In the Vinaya, however, it is used in a context (Cv.V.27.4) where it undoubtedly means the front of the chest. There is also the possibility that the term could be used idiomatically as "to the front," which is how I have translated it here. | + | 1. To the fore (parimukham): The [[Abhidhamma]] takes an {{Wiki|etymological}} approach to this term, defining it as around (pari-) the {{Wiki|mouth}} (mukham). In the [[Vinaya]], however, it is used in a context (Cv.V.27.4) where it undoubtedly means the front of the {{Wiki|chest}}. There is also the possibility that the term could be used idiomatically as "to the front," which is how I have translated it here. |
| − | 2. The commentaries insist that "body" here means the breath, but this is unlikely in this context, for the next step — without further explanation refers to the breath as "bodily fabrication." If the Buddha were using two different terms to refer to the breath in such close proximity, he would have been careful to signal that he was redefining his terms (as he does below, when explaining that the first four steps in breath meditation correspond to the practice of focusing on the body in and of itself as a frame of reference). The step of breathing in and out sensitive to the entire body relates to the many similes in the suttas depicting jhana as a state of whole-body awareness (see MN 119). | + | 2. The commentaries insist that "[[body]]" here means the [[breath]], but this is unlikely in this context, for the next step — without further explanation refers to the [[breath]] as "[[bodily]] [[fabrication]]." If the [[Buddha]] were using two different terms to refer to the [[breath]] in such close proximity, he would have been careful to signal that he was redefining his terms (as he does below, when explaining that the first four steps in [[breath]] [[meditation]] correspond to the practice of focusing on the [[body]] in and of itself as a frame of reference). The step of [[breathing]] in and out sensitive to the entire [[body]] relates to the many similes in the [[suttas]] depicting [[jhana]] as a state of whole-body [[awareness]] (see MN 119). |
| − | 3. "In & out breaths are bodily; these are things tied up with the body. That's why in-&-out breaths are bodily fabrications." MN 44. | + | 3. "In & out breaths are [[bodily]]; these are things tied up with the [[body]]. That's why in-&-out breaths are [[bodily]] [[fabrications]]." MN 44. |
| − | 4. "Perceptions & feelings are mental; these are things tied up with the mind. That's why perceptions & feelings are mental fabrications." MN 44. | + | 4. "[[Perceptions]] & [[feelings]] are [[mental]]; these are things tied up with the [[mind]]. That's why [[perceptions]] & [[feelings]] are [[mental]] [[fabrications]]." MN 44. |
| − | 5. AN 9.34 shows how the mind, step by step, is temporarily released from burdensome mental states of greater and greater refinement as it advances through the stages of jhana. | + | 5. AN 9.34 shows how the [[mind]], step by step, is temporarily released from burdensome [[mental states]] of greater and greater refinement as it advances through the stages of [[jhana]]. |
6. Lit., "fading." | 6. Lit., "fading." | ||
Revision as of 12:34, 21 December 2013
Dipa Sutta: The Lamp
translated from the Pali by
"Monks, concentration through mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. And how is concentration through mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?
"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore.[1] Always mindful, he breathes in; mindful he breathes out.
"[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' [2] Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' [3] He trains himself, 'I will breathe in sensitive to the entire body.'[2] He trains himself, 'I will breathe out sensitive to the entire body.' [4] He trains himself, 'I will breathe in calming bodily fabrication.'[3] He trains himself, 'I will breathe out calming the bodily fabrication.'
"[5] He trains himself, 'I will breathe in sensitive to rapture.' He trains himself, 'I will breathe out sensitive to rapture.' [6] He trains himself, 'I will breathe in sensitive to pleasure.' He trains himself, 'I will breathe out sensitive to pleasure.' [7] He trains himself, 'I will breathe in sensitive to mental fabrication.'[4] He trains himself, 'I will breathe out sensitive to mental fabrication.' [8] He trains himself, 'I will breathe in calming mental fabrication.' He trains himself, 'I will breathe out calming mental fabrication.'
"[9] He trains himself, 'I will breathe in sensitive to the mind.' He trains himself, 'I will breathe out sensitive to the mind.' [10] He trains himself, 'I will breathe in gladdening the mind.' He trains himself, 'I will breathe out gladdening the mind.' [11] He trains himself, 'I will breathe in steadying the mind.' He trains himself, 'I will breathe out steadying the mind. [12] He trains himself, 'I will breathe in releasing the mind.' He trains himself, 'I will breathe out releasing the mind.'[5]
"[13] He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.' [14] He trains himself, 'I will breathe in focusing on dispassion.'[6] He trains himself, 'I will breathe out focusing on dispassion.' [15] He trains himself, 'I will breathe in focusing on cessation.' He trains himself, 'I will breathe out focusing on cessation.' [16] He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.'
"This is how concentration through mindfulness of in & out breathing is developed & pursued so as to be of great fruit, of great benefit.
"I, too, monks, before my awakening, when I was an unawakened bodhisatta, frequently remained with this abiding. When I frequently remained with this abiding, neither my body was fatigued nor were my eyes, and my mind, through lack of clinging/sustenance, was released from fermentations.
"So if a monk should wish: 'May neither my body be fatigued nor my eyes, and may my mind, through lack of clinging/sustenance, be released from fermentations,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May my memories & resolves related to the household life be abandoned,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I remain percipient of loathsomeness in the presence of what is not loathsome,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I remain percipient of unloathsomeness in the presence of what is loathsome,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I remain percipient of loathsomeness in the presence of what is not loathsome & what is,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I remain percipient of unloathsomeness in the presence of what is loathsome & what is not,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I in the presence of what is loathsome & what is not cutting myself off from both — remain equanimous, mindful, & alert,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I quite secluded from sensuality, secluded from unskillful qualities enter & remain in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I, with the stilling of directed thoughts & evaluations, enter & remain in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation internal assurance,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I, with the fading of rapture, remain equnimous, mindful, & alert, sense pleasure with the body, and enter & remain in the third jhana, of which the noble ones declare, "Equanimous & mindful, he has a pleasant abiding,"' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I, with the abandoning of pleasure & stress as with the earlier disappearance of joys & distresses enter & remain in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) 'Infinite space,' enter & remain in the dimension of the infinitude of space,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I, with the complete transcending of the dimension of the infinitude of space, (perceiving,) 'Infinite consciousness,' enter & remain in the dimension of the infinitude of consciousness,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) 'There is nothing,' enter & remain in the dimension of nothingness,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I, with the complete transcending of the dimension of nothingness, enter & remain in the dimension of neither perception nor non-perception,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"If a monk should wish: 'May I, with the complete transcending of the dimension of neither perception nor non-perception, enter & remain in the cessation of perception & feeling,' then he should attend carefully to this same concentration through mindfulness of in & out breathing.
"When concentration through mindfulness of in & out breathing is thus developed, thus pursued, then if he senses a feeling of pleasure, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of pain, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of neither-pleasure-nor-pain, he discerns that it is inconstant, not grasped at, not relished. If he senses a feeling of pleasure, he senses it disjoined from it. If he senses a feeling of pain, he senses it disjoined from it. If he senses a feeling of neither-pleasure-nor-pain, he senses it disjoined from it. When sensing a feeling limited to the body, he discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, he discerns that 'I am sensing a feeling limited to life.' He discerns that 'With the break-up of the body, after the termination of life, everything that is experienced, not being relished, will grow cold right here.'
"Just as an oil lamp burns in dependence on oil & wick; and from the termination of the oil & wick and from not being provided any other sustenance it goes out unnourished; in the same way, when sensing a feeling limited to the body, he discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, he discerns that 'I am sensing a feeling limited to life.' He discerns that 'With the break-up of the body, after the termination of life, everything that is sensed, not being relished, will grow cold right here.'"
Notes
1. To the fore (parimukham): The Abhidhamma takes an etymological approach to this term, defining it as around (pari-) the mouth (mukham). In the Vinaya, however, it is used in a context (Cv.V.27.4) where it undoubtedly means the front of the chest. There is also the possibility that the term could be used idiomatically as "to the front," which is how I have translated it here.
2. The commentaries insist that "body" here means the breath, but this is unlikely in this context, for the next step — without further explanation refers to the breath as "bodily fabrication." If the Buddha were using two different terms to refer to the breath in such close proximity, he would have been careful to signal that he was redefining his terms (as he does below, when explaining that the first four steps in breath meditation correspond to the practice of focusing on the body in and of itself as a frame of reference). The step of breathing in and out sensitive to the entire body relates to the many similes in the suttas depicting jhana as a state of whole-body awareness (see MN 119).
3. "In & out breaths are bodily; these are things tied up with the body. That's why in-&-out breaths are bodily fabrications." MN 44.
4. "Perceptions & feelings are mental; these are things tied up with the mind. That's why perceptions & feelings are mental fabrications." MN 44.
5. AN 9.34 shows how the mind, step by step, is temporarily released from burdensome mental states of greater and greater refinement as it advances through the stages of jhana.
6. Lit., "fading."
