breath is one type of body
The one place in the EBT people have tried to claim supports body as “body of breath” comes from this passage:
SN 54.10, MN 118, a breath body of air element is also part of the physical body
(i. Contemplation of the body)
7“Whenever (..a monk is doing steps 1 to 4 of STED 16 APS...)
—on that occasion the bhikkhu dwells contemplating the body in the body, ardent, ... (STED kāya anupassana of 4sp) ... in regard to the world.
| |
|
| |
|
taṃ kissa hetu? |
For what reason? |
| |
|
kāya-(a)ññatar-āhaṃ, ānanda, etaṃ vadāmi yadidaṃ — |
I call this a certain kind of body, Ānanda, that is, |
| |
|
assāsa-passāsaṃ. |
breathing in and breathing out. |
| |
|
this is called cherry picking and quoting out of context
When you examine the passage in full, what’s going on is the Buddha is trying to explain how the breath, which is a tactile sensation kinaesthetic experience, but doesn’t leave behind an obvious physical residue that is visible, how does that map into the 4sp (satipatthana) of body, feelings, mind, and Dhammas?
He’s is not saying you discard the physical body from your meditative awareness in 16 APS. What he’s saying is that the breath body, is also one (of many) types of bodies of the “physical”/rupa body.
Because otherwise, one might think if the main focus were the breath, that is not really “physical” like awareness of body postures, 31 body parts, etc. So the Buddha is reassuring them, saying, the breath is also part of the physical body, and you are not neglecting kaya anuassana by making the breath the primary focus of your attention.
Just as in the next tetrad, the Buddha says the “breath” is also a "vedana "among “vedanas”. So by focusing primarily on breath, you are not neglecting vedana-anupassana (of 4sp).
Similarly, buy focussing exclusively on breath, he explains how that also fulfills citta-anupassana and Dhamma-anupassana.
He is not saying kāya only means “body of breath” and you should discard the physical body from your meditative awareness.
If he had intended that meaning, he would definitely be more clear in explaining that. From all the evidence of various EBT schools, commentary, and various Abhdhamma schools, we have to conclude kāya is referring to anatomical body in 16 APS.
Consider the hypothetical scenario where Vism. is correct, that kāya means, only of “body of breath”, and one should actively ignore awareness of anything physical in our meditative experience. This would mean that:
KN Ps (just 200 years after the Buddha’s passing), early Abhidhamma, and all the other EBT schools, were fooled by the Buddha’s poor explanation and it took the wise and incomparable late Theravada Vism. commentators to correctly deduce what the Buddha truly meant, 1000 years later.
The Buddha is really poor at communicating. When he says body, most of the times he means “body”, but sometimes it means “mind only - completely ingnore the body!”
If you can’t trust the Buddha to accurately communicate what he means by “body”, what can you really trust about anything he says?
This is why it’s important to understand kāya in 16 APS correctly. If you have to use convoluted byzantine “reasoning” with cherry picking and quoting out of context, it’s probably not valid. Because if it is valid, it means the Buddha was a lousy communicator and you can’t trust that you understand any word he’s using. When he says “up”, sometimes he means “down”.
Simile of the bitter melon
What's the problem with translating kāya as "body of breath" when the Buddha already said that's a valid type of body?
I don’t think you understand the issue and what’s at stake. No one is saying that to focus entirely on the breath, that one would not be fulfilling the kāya of anupassana. The problem is late theravada in Vism. is not just saying that.
They’re effectively saying, by translating step 3’s kāya as “body of breath” instead of “body”, that ONLY body of breath fulfills kaya-anupassana for 16 APS and ALL OTHER BODIES the Buddha talked about in various 4sp contexxts ARE NOT LEGAL BODIES TO USE in 16 APS.
To give a simile, the Buddha as the consummate physician, left us a 16 step recipe for medicine to cure a nasty and fatal cancer. Step 3 calls for us to use an entire common household vegetable commonly used in cooking in the medicine. And a straightforward reading of the recipe is proven through actual empirical tests to work as advertised, curing cancer, by a straightforward reading of the EBT recipe. And it works for Te early commentary, Te Vinaya, Vimt., Sarvastivada EBT, Sarvastivada Vinaya, Sarvastivada Abhdhamma, early Te Abhidhamma.
Then along comes Vism. They say step 3 of the recipe does not mean all common vegetables that one typicaly uses in cooking. It must be a bitter melon. One must use the entire bitter melon, and only bitter melon. And they point to the Buddha’s own commentary that says, “A bitter melon is one type of common vegetable, and can be used for that common vegetable in the reciple.”
Do you understand now?
16 APS is the crown jewel of meditation topics, and the Buddha’s instruction on it are terse. You can not screw up step 3 that badly like Vism. and not incur massive heavy karmic consequences from that. So as a translator, even if you think bitter melon is the best vegetable of all, if you’re going to change the Buddha’s recipe to say, “only an entire bitter melon can be used” from “an entire common vegetable should be used”, you best be aware of the karmic consequences of doing that.
Hypothetically, let’s say I’m a translator, I’m a believer that bitter melon is the best. But I look at the evidence laid out, I see the empirical results of all the other EBT schools, that they got great results using vegetables other than bitter melon.
And let’s say I really love bitter melon, and I’m allergic to most other vegetables so can’t just try it out on myself and see if it works well. What should I do in the translation of the recipe? I really believe in bitter melon.
Understanding karma, and considering the effects of what would happen if I translated instructions for the cure for cancer to “bitter melon” when there’s lots of visible evidence from other people that “any common vegetable” would work for that medicine, wouldn’t I choose my words very carefully in the translation?
With kāya as "body", people have a choice between sweet potato, kabocha, carrots, celery, many types of delicious vegetables.
with kāya as "body of breath", this means you can only eat bitter melon. Every day, all day.
step 3: entire physical body
400 BCE: Pari-nibbāna of the Buddha
A chronological reference point. For EBT scriptural citations on anatomical body in step 3,
see article: 4nt→ STED → 16 APS → The Buddha's commentary on 16 APS
237 BCE, KN Ps, canonical Theravada
16 APS step 3 “entire body he experiences”
KN Ps = Paṭi-sambhidā-magga |
|
♦ 170. kathaṃ “sabbakāyapaṭisaṃvedī |
42. (§48). “`Experiencing the whole body,’ |
assasissāmī”ti sikkhati, |
I shall breathe in, thus he trains himself; |
“sabbakāyapaṭisaṃvedī |
`experiencing the whole body,’ |
passasissāmī”ti sikkhati? |
I shall breathe out, thus he trains himself.” |
kāyoti dve kāyā — |
“Body”: There are two bodies— |
nāma-kāyo ca rūpa-kāyo ca. |
the mentality-body and the materiality-body. |
| |
|
nāma kāya
katamo nāma-kāyo? |
What is the mentality body? |
vedanā, saññā, cetanā, |
Feeling, perception, volition, |
phasso, manasikāro, |
sense-impression, attention, |
nāmañ-ca nāma-kāyo ca, |
mentality and the mentality-body— |
ye ca vuccanti citta-saṅkhārā — |
and those (things) which are called the mental formations— |
ayaṃ nāmakāyo. |
this is the mentality-body. 176 |
| |
|
rūpa kāya
katamo rūpa-kāyo? |
What is materialiy body? |
cattāro ca mahā-bhūtā, |
The four great primaries |
catunnañ-ca mahā-bhūtānaṃ upādāya-rūpaṃ, |
and the materiality derived from the four great primaries— |
assāso ca passāso ca, |
in-breath and out-breath and |
nimittañ-ca upanibandhanā, |
the sign for the binding (of mindfulness)— |
ye ca vuccanti kāya-saṅkhārā — |
and those (things) which are called the bodily formations— |
ayaṃ rūpa-kāyo. |
this is the materiality-body.177 |
1 CE, Vimutti-magga by Arahant Upatissa, early Theravada
(Nimitta “image” is tactile perception, not visual!)
… To the yogin who attends to the incoming breath with mind that is cleansed of the nine lesser defilements the image arises with a pleasant feeling similar to that which is produced in the action of spinning cotton or silk cotton. Also, it is likened to the pleasant feeling produced by a breeze.
Thus in breathing in and out, air touches the nose or the lip and causes the setting-up of air perception mindfulness. This does not depend on colour or form.
This is called the image (Nimitta). If the yogin develops the image (Nimitta) and increases it at the nose-tip, between the eye-brows, on the forehead or establishes it in several places,
he feels as if his head were rilled with air.
Through increasing in this way his whole body is charged with bliss (sukha).
This is called perfection.
...
(correct respiration Nimitta will trigger Pīti & sukha)
If his mind becomes clear, the yogin does not experience confusion. He attends to respiration and he does not cause the arising of other perceptions. Meditating thus he is able to end confusion and acquire the subtle image (Nimitta). And he attends to respiration with mind that is free. That image (Nimitta) is free. Because that image (Nimitta) is free, desire arises. Desire being free, that yogin attends to respiration and becomes joyful. Desire and joy being free, he attends to respiration with equipoise. Equipoise, desire and joy being free, he attends to respiration, and his mind is not disturbed. If his mind is not disturbed, he will destroy the hindrances, and arouse the meditation (jhāna) factors. Thus this yogin will reach the calm and sublime fourth meditation, jhāna. This is as was fully taught above.
...
(key marker for each jhāna while in 16 APS)
The experiencing of joy (Pīti) is the state of the second meditation, jhāna. The experiencing of bliss (sukha) is the state of the third meditation, jhāna. The experien- cing of the mind is the state of the fourth meditation, jhāna.
409 CE Dhyāna Samādhi Sutra
| |
|
Dhyāna Samādhi Sutra (corresponds with Ānāpānā step 3, sabba kāya patisamvedi) |
Dhyāna Samādhi Sutra (chinese to english trans. By Dr. William Chu) |
T15n0614_p0275b25(08)║念諸息遍身。亦念息出入。 |
“One is mindfully aware of various breaths suffusing the whole body, as one attends to the exhalation and inhalation of the breath. |
T15n0614_p0275b26(05)║悉觀身中諸出息入息。 |
As one pervasively observes the various kinds of inhalation and exhalation inside the body, |
T15n0614_p0275b27(14)║覺知遍至身中乃至足指遍諸毛孔如水入沙。 |
one becomes aware and comprehends what is happening throughout the body, up to and including one’s toes and pores—[awareness] pervades as if water seeps into sands. |
T15n0614_p0275b28(13)║息出覺知從足至髮遍諸毛孔亦如水入沙。譬如[夢-夕+棐]囊入出皆滿。 |
In the same way, with [each] out-breath, awareness and understanding pervade—from the toes to the hairs, permeating all the pores—as if water seeps into sands. Just like a sack that is completely filled from its bottom to its opening, |
T15n0614_p0275b29(05)║口鼻風入出亦爾。觀身周遍見風行處。 |
so too should one experience the body being saturated this way with [each] in-breath coming in from mouth [and/or] nose. |
T15n0614_p0275c01(07)║如藕根孔亦如魚網。復心非獨口鼻觀息入出。 |
One should perceive that throughout the body, where ‘wind’ traverses, it is as if it traverses through the holes of a lotus root; it is as if it traverses through the eyes of a fish net. |
T15n0614_p0275c02(06)║一切毛孔及九孔中。亦見息入息出。 |
Furthermore, one should not just perceive the breath as going in and out of one’s mouth [and/or] nose; one should also see that the breath comes in and out from all the pores and from the nine orifices of the body. |
T15n0614_p0275c03(09)║是故知息遍諸身 |
For this reason, one should understand that the breath pervades throughout the body." |
411 CE Tattvasiddhi-sastra 成實論, treatise on various schools of Abhidhamma
Taisho #T1646 |
|
念息遍身除諸身行-- |
"One should be mindful of the breath as it pervades the whole body, all the while ridding of bodily formations." |
Dr. Chu comments:
Here, the "body" is clearly the corporeal body and not the "breath body"
500 CE, Visuddhi-magga, late Theravada Abhidhamma, “body/kāya” redefined as mind
Note Vism. Is the only entry in this section that deviates from the physical body as kāya, and is included as a chronological reference point to show when later Theravada deviates from early Theravada and EBT.
Whereas the early Theravada KN Ps and Vimt. follow the straightforward EBT reading of kāya as physical body which consists of 4 elements and 31 body parts in 16 APS and jhāna, Vism. contradicts the straightforward EBT interpretation and treats kāya in these contexts as a “breath body” and “body of mental aggregates”.
1960 CE, Ajahn Lee (Dhammadaro), Theravada, Ajahn Mun Thai Forest tradition
(method 1 excerpts, from "Keeping the Breath in Mind")
...The body will be light, like fluff. The mind will be rested and refreshed—supple, solitary, and self-contained. There will be an extreme sense of physical pleasure and mental ease...
(method 2 excerpts)
...As soon as you find that your breathing feels comfortable, let this comfortable breath sensation spread to the different parts of the body. To begin with, inhale the breath sensation at the base of the skull and let it flow all the way down the spine. Then, if you are male, let it spread down your right leg to the sole of your foot, to the ends of your toes, and out into the air. Inhale the breath sensation at the base of the skull again and let it spread down your spine, down your left leg to the ends of your toes and out into the air. (If you are female, begin with the left side first, because the male and female nervous systems are different.)
Then let the breath from the base of the skull spread down over both shoulders, past your elbows and wrists, to the tips of your fingers, and out into the air.
Let the breath at the base of the throat spread down the central nerve at the front of the body, past the lungs and liver, all the way down to the bladder and colon.
Inhale the breath right at the middle of the chest and let it go all the way down to your intestines.
Let all these breath sensations spread so that they connect and flow together, and you’ll feel a greatly improved sense of well-being.
...
6. Spread your awareness—your sense of conscious feeling—throughout the entire body.
7. Unite the breath sensations throughout the body, letting them flow together comfortably, keeping your awareness as broad as possible. Once you’re fully aware of the aspects of the breath you already know in your body, you’ll come to know all sorts of other aspects as well. The breath, by its nature, has many facets: breath sensations flowing in the nerves, those flowing around and about the nerves, those spreading from the nerves to every pore. Beneficial breath sensations and harmful ones are mixed together by their very nature.
...
(Under the Jhāna chapter, all four jhānas explicitly reference 4 elements and 31 physical body parts)
2012 CE, Bhante Gunaratana, "Meditation on Perception", Theravada lineage from Sri Lanka
Excerpt from chapter 13, his comments on the first tetrad, first four steps of 16 APS
The focus of this first meditation is the “breath-body,” the form or body that arises as we breathe in and breathe out. We experience the breath as a body when its form or shape gives rise to pressure, release, and other sensations of touch in the nose, lungs, and abdomen. The breath-body, the sutta continues, is a “body among the bodies.” In other words, it is one of the many bodies, or parts, that make up the human form. Full awareness and pure mindfulness of even one of the thirty-two parts of the body can be enough for some meditators to achieve insight.
Moreover, when we meditate on the breath-body as a “body among the bodies,” we remain focused on the body in and of itself, seeing the body as simply part of the form aggregate, without the usual colorations of attachment or “covetousness” for the pleasant parts and “grief” or aversion toward the unpleasant or decaying parts. Like all forms, the body comes into being, remains present for a time, and then passes away. Since it is not “myself,” there is no reason for us to feel attached to the body or to grieve when the body gets sick or decays as a result of aging.
In addition, we recognize that the breath, like all other bodies, is made up of elements—earth, water, air, and fire. We can recognize the four elements by their characteristic functions. The function of the earth element is to generate hardness or softness. The sensations we experience in the body when we breathe are due to the presence of the hardness or softness of the breath’s earth element. Similarly, we notice that the breath feels dry when its water element is low. When we are aware of moisture in the breath, it is because the water element is high. The function of the air element is motion and energy. We experience the movement of the breath because of its air element. The temperature of the breath is due to its fire element. Heat fluctuates. When the heat element in the breath is high, we call the breath hot. When it drops down, we call the breath cool.
In addition to the four elements, the parts of the body—including the breath—are described as internal or external. The elements inside the body are internal; those outside are external. If we think about this distinction, it may occur to us that the breath that we have inhaled is internal. When we exhale, this internal breath mixes with the external air. Then the breath is external. We might also say that the internal body is inhaling, and the external body is exhaling.
In the Maharahulovada Sutta, the Buddha explained the meaning of the words “internal” and “external” as they apply to the four elements of the body. In terms of the air element, he said, “Whatever internally, belonging to oneself, is air. . .that is up-going winds, down-going winds, winds in limbs, in-breath and out-breath. . .this is called the internal air element.” Moreover, the Buddha explained, “Both the internal air element and the external air element are simply air element.” This point is important because of our tendency to cling to things we perceive as belonging to us. Seen with “proper wisdom,” we recognize that even the air we inhale—the internal air—“is not mine, this I am not, and this is not my self. When one sees it thus as it actually is. . .one becomes disenchanted with the air element and makes the mind dispassionate toward the air element.”
7sb awakening factor passadhi-bojjhanga contains physical body
... This energy causes the fourth factor, joy or rapture, to arise in the meditator, which by repeated practice comes to fulfillment as a factor of enlightenment. Joy makes the body and mind tranquil and arouses, develops, and brings to fulfillment the tranquility factor of enlightenment. ...
2013 CE, Thanissaro Bhikkhu, Theravada, Ajahn Mun Thai Forest tradition
(Excerpts from "With Each and Every Breath")
(chapter on "Basic Instructions")
When the blatant sensations of breathing are comfortable, expand your awareness to different parts of the body to observe more subtle breathing sensations.
You can do this section-by-section, in any order you like, but in the beginning try to be systematic so that you cover the entire body.
{...Detailed 4 element and 31 body part section by section exploration follows...}
5. Spread your awareness from that spot so that it fills the body through every in-and-out breath.
Think of a lit candle in the middle of an otherwise dark room. The flame of the candle is in one spot, but its light fills the entire room. You want your awareness to be centered but broad in just the same way. Your sense of awareness may have a tendency to shrink—especially as you breathe out—so remind yourself with every breath: “whole body breathing in, whole body breathing out.” This full-body awareness helps to keep you from getting drowsy when the breath gets comfortable, and from losing focus as the breath gets more subtle.
6. Think of the breath energy coursing through the whole body with every in-and-out breath.
Let the breath find whatever rhythm or texture feels best. Think of all the breath energies connecting with one another and flowing in harmony. The more fully they’re connected, the more effortless your breathing will be. If you have a sense that the breath-channels are open during the in-breath but close during the out-breath, adjust your perception to keep them open throughout the breathing cycle.
Then simply maintain that sense of whole-body breathing throughout the remainder of your meditation. If the breath grows still, don’t worry. The body will breathe if it needs to. When the mind is still, the brain uses less oxygen, so the oxygen that the body receives passively—through the lungs and perhaps through the relaxed pores (anatomists have differing opinions on this)—will be enough to serve its needs. At the same time, however, don’t force the breath to stop. Let it follow its own rhythm. Your duty is simply to maintain a broad, centered awareness and to allow the breath to flow freely throughout the body.
If you find that you lose focus when you spread your awareness through the body, you can return to the survey of the different parts, try a meditation word, or simply stay focused on one point until you feel ready to try full-body awareness again.
K.L Dhammajoti (2008). The Sixteen-mode Mindfulness of Breathing
(excerpt from his essay on 16 steps, compares all of these scriptures, most are EBT)
Abbreviations
AVN = Arthaviniścaya-sūtra-nibandhana. Ed.,Samtani, NH. (Patna, 1971)
AVS = Ārya-vasumitra-saṃgṛhīta 尊婆須蜜菩薩所集論 T28, no.1549.
DDS = Dharmatrāta-dhyāna-sūtra 達磨多羅禪經 T15, no.618.
MSV = Mahāsāṃghika-vinaya 摩訶僧伽律 T22, no.1425.
SĀ = Saṃyuktāgama 雜阿含經 T2, no.99.
Śāri = Śāriputrābhidharma 舍利弗阿毗曇論 T28, no.1548.
Sarv = The Sarvāstivāda textual tradition: MVŚ, Ny.
SarV = Sarvāstivāda Vinaya 十誦律 T23, no.1435.
SatŚ = Satyasiddhi-śāstra 成實論 T32, no.1646.
ŚrBh = Śāvakabhūmi, the Second Chapter, revised Sanskrit Text and Japanese Translation. Śrāvakabhūmi Study group, The Institute for Comprehensive Studies of Buddhism (Tokyo, 2007).Study = Yin Shun, 說一切有部為主論書與論師之研究 (Taipei, 1968).
Thera = The Theravāda/Sthaviravāda textual tradition
K.L Dhammajoti (2008). The Sixteen-mode Mindfulness of Breathing
https://discourse.suttacentral.net/t/k-l-dhammajoti-2008-the-sixteen-mode-mindfulness-of-breathing/13862
(excerpt from his essay on 16 steps)
0. General remark.
Thera: Mindful, he breathes in. Mindful, he breathes out.
Śāri: With understanding (智慧), mindful, he breathes out, mindful, he breathes in.
SĀ: The ārya-śrāvaka, mindful breathing in trains thus as he breathes in; mindful breathing out trains thus as he breathes out.
MSV: With the force of understanding of the citta, mindful on the breathing, breathing in, he understands: “[I] breathe in.”, breathing out, he understands: “[I] breathe out”.
Sarv: Mindful, breathing in and out, he understands: “Mindful, I breathe in and out” (我已念入出息，了知我已念入出息).
AVN: Here, O bhikṣus, a bhikṣu, mindful, breathing in, understands truly: (yathābhūtaṃ prajānāti): “Mindful, I breathe in.” Mindful, breathing out, understands truly:: “Mindful, I breathe out.”
ŚrBh: Mindful breathing in, he trains thus: “Mindful, I breathe in.” Mindful breathing out, he trains thus: “Mindful, I breathe out.”
1
Thera: Breathing in long, he understands “I breathe in long”. Breathing out long, he understands: “I breathe out long”.
Śāri: A bhikṣu, breathing out long, understands: “[I] breathe out long.” Breathing in long, he understands: “[I] breathe in long”
SĀ: Mindful breathing in long, [he trains properly…]MSV: Breathing in long, he understands: “[I] breathe in long.” Breathing out long, he understands: “[I] breathe out long”
Sarv: Mindful, breathing in and out short, he understands: “Mindful, I breathe in and out short.”
DDS: Breathing out and in long.
SatŚ: Breathing out and in short.
AVN: Breathing in long, he understands truly: “I breathe in long”. And, breathing out long, he understands truly: “I breathe out long”.
ŚrBh: Mindful, breathing in long, he trains thus: “Mindful, I breathe in [long].” Mindful, breathing out [long], he trains thus: “Mindful, I breathe out [long].”.
2
Thera: Breathing in short, he understands: “I breathe in long”. Breathing out short, he understands: “I breathe out short”.
Śāri: Breathing out short, he understands: “[I] breathe out short.” Breathing in short, he understands: “[I] breathe in short.”
SĀ: Mindful, breathing in short, [he trains properly…]
MSV: Breathing in short, he understands: “[I] breathe in short.” Breathing out short, he understands: “[I] breathe out short.
Sarv: Mindful, breathing in and out long, he understands: “Mindful, I breathe in and out long.”
DDS: Breathing out and in short.
SatŚ: Breathing out and in long.
AVN: Breathing in short, he understands truly: “I breathe in short”. And, breathing out short, he understands truly: “I breathe out short”.
ŚrBh: [Mindful, breathing in] short, [he trains thus: “Mindful, I breathe in short.” Mindful, breathing out short, he trains thus: “Mindful, I breathe out short
3
Thera: He trains thus: “I shall breathe in experiencing the whole body”. He trains thus: “I shall breathe out experiencing the whole body”.
Śāri: He trains: “[I] breathe in experiencing the whole body”. He trains: “[I] breathe out experiencing the whole body.”
SĀ: Breathing in experiencing the whole body, he trains thus as he breathes in and he trains thus as he breathes out .
MSV: Breathing in experiencing the whole body, he understands: “[I] breathe in experiencing the whole body.” Breathing out experiencing the whole body, he understands: “[I] breathe out experiencing the whole body.”
Sarv: Breathing in and out experiencing the whole body, he understands: “I breathe in and out experiencing the whole body.”
DDS: Breathing out and in experiencing the whole body.SatŚ: Mindful of the breath permeating the whole body (念息遍身).
AVN: Breathing in experiencing all the bodily activities, he understands truly: “I breathe in experiencing all the bodily activities”. Breathing out experiencing all the bodily activities, he understands truly: “I breathe out experiencing all the bodily activities”.
ŚrBh: Breathing in experiencing the whole body, he trains thus: ”Experiencing the whole body I breathe in”. Breathing out experiencing the whole body, he trains thus: ”Experiencing the whole body I breathe out”.
4
Thera: He trains thus: “I shall breathe in calming (passambhayaṃ) the bodily activities”. He trains thus: “I shall breathe out calming the bodily activities”.
Śāri: He trains: “[I] breathe out eliminating (除 *pratiprasrambhayan) the bodily activities”. He trains: “[I] breathe in eliminating the bodily activities.”
SĀ: Calming the bodily activities, breathing in, he trains thus as he calms the bodily activities. Calming the bodily activities, breathing out, he trains thus as he calms the bodily activities.
MSV: Breathing in relinquishing (捨) the bodily activities, he understands: “[I] breathe in relinquishing the bodily activities.” Breathing out relinquishing the bodily activities, he understands: “[I] breathe out relinquishing the bodily activities.”
MVŚ: Breathing in and out calming the bodily activities, he understands: “I breathe in and out calming the bodily activities.”
DDS: Breathing out and in gradually putting to rest (漸休息) the bodily activities.
SatŚ: Eliminating (除) the bodily activities.
AVN: Breathing in experiencing joy (prīti), he understands truly:“I breathe in experiencing joy”. Breathing out experiencing joy, he understands truly: “I breathe out experiencing joy”.
ŚrBh: Having calmed (prasrabhya) the bodily activities, breathing in, he trains thus: “Having calmed the bodily activities, I breathe in.” Having calmed (prasrabhya) the bodily activities, breathing out, he trains thus: “Having calmed the bodily activities, I breathe out.”
5
Thera: He trains thus: “I shall breathe in experiencing joy”. He trains thus: “I shall breathe out experiencing joy”.
SĀ: [Breathing in] experiencing joy, [he trains thus as he is experiencing joy. Breathing out experiencing joy, he trains thus as he is experiencing joy.]
MSV: Breathing in [experiencing] joy, he understands: “[I] breathe in [experiencing] joy.” Breathing out [experiencing] joy, he understands: “[I] breathe out [experiencing] joy.”
Śāri: He trains: “[I] breathe out experiencing joy”. He trains: “[I] breathe in experiencing joy.”
MVŚ: Breathing in and out experiencing joy, he understands: “I breathe in and out experiencing joy.”
DDS: Breathing out and in experiencing joy.
SatŚ: Experiencing joy.
AVN: Breathing in experiencing happiness (sukha), he understands truly: “I breathe in experiencing happiness”. Breathing out experiencing happiness, he understands truly: “I breathe out experiencing happiness”.
ŚrBh: [Breathing in] experiencing joy, he trains thus: [“I breathe in experiencing joy”. Breathing out experiencing joy, he trains thus: “I breathe out experiencing joy”.]
6
Thera: He trains thus: “I shall breathe in experiencing happiness”. He trains thus: “I shall breathe out experiencing happiness”.
Śāri: He trains: “[I] breathe out experiencing happiness”. He trains: “[I] breathe in experiencing happiness.”
SĀ: [Breathing in] experiencing happiness, [he trains thus as he is experiencing happiness. Breathing out experiencing happiness, he trains thus as he is experiencing happiness.]
MSV: Breathing in [experiencing] happiness, he understands: “[I] breathe in [experiencing] happiness.” Breathing out [experiencing] happiness, he understands: “[I] breathe out [experiencing] happiness.”
Sarv: Breathing in and out experiencing happiness, he understands: “I breathe in and out experiencing happiness.”
DDS: Breathing out and in experiencing happiness.
SatŚ: Experiencing happiness.
AVN: Breathing in calming (pratiprasrambhayan) the bodily activities, he understands truly: “I breathe in calming the bodily activities”. Breathing out calming the bodily activities, he understands truly: “I breathe out calming the bodily activities”.
ŚrBh: [Breathing in] experiencing happiness, he trains thus: [“I breathe in experiencing happiness”. Breathing out experiencing happiness, he trains thus: “I breathe out experiencing happiness”.]
7
Thera: He trains thus: “I shall breathe in experiencing the mental activities (citta-saṃkhāra)”. He trains thus: “I shall breathe out experiencing the mental activities”. Śāri: He trains: “[I] breathe out experiencing the mental activities.” He trains: “[I] breathe in experiencing the mental activities.”
SĀ: [Breathing in] experiencing the mental activities, [he trains thus as he is experiencing the mental activities. Breathing out experiencing the mental activities, he trains thus as he is experiencing the mental activities.]
MSV: Breathing in [experiencing] mental activities, he understands: “[I] breathe in [experiencing] mental activities.” Breathing out [experiencing] mental activities, he understands: “[I] breathe out [experiencing] mental activities.”
Sarv: Breathing in and out experiencing the mental activities, he understands: “I breathe in and out experiencing the mental activities.”
DDS: Breathing out and in applying effort [to experience] mental activities.
SatŚ: Experiencing mental activities.
AVN: Breathing in experiencing all the mental activities, he understands truly: “I breathe in experiencing all the mental activities”. Breathing out experiencing all the mental activities, he understands truly: “I breathe out experiencing the mental activities”.
ŚrBh: Breathing in experiencing the mental activities, [he trains thus: “I breathe in experiencing the mental activities”. Breathing out experiencing the mental activities, he trains thus “I breathe out experiencing the mental activities.”]
8
Thera: He trains thus: “I shall breathe in calming the mental activities”. He trains thus: “I shall breathe out calming the mental activities”.
Śāri: He trains: “[I] breathe out eliminating the mental activities”. He trains: “[I] breathe in eliminating the mental activities.”
SĀ: Breathing in experiencing the calming of the mental activities (心行息覺知), he trains thus [as he is experiencing the calming of the mental activities. Breathing out experiencing the calming of the mental activities, he trains thus as he is experiencing the calming of the mental activities.
MSV: Breathing in relinquishing mental activities, he understands: “[I] breathe in relinquishing mental activities.” Breathing out relinquishing mental activities, he understands: “[I] breathe out relinquishing mental activities.”
Sarv: Breathing in and out calming the mental activities, he understands: “I breathe in and out calming the mental activities.”
DDS: Breathing out and in stopping/restraining (制) the mental activities.
SatŚ: Eliminating mental activities.
AVN: Breathing in calming the mental activities, he understands truly:“I breathe in calming the mental activities”. And breathing out calming the mental activities, he understands truly: “I breathe out calming the mental activities”.
ŚrBh: [Breathing in] calming the mental activities, he trains thus: “I breathe in calming the mental activities”. Breathing out calming the mental activities, he trains thus: “I breathe out calming the mental activities”.
9
Thera: He trains thus: “I shall breathe in experiencing the citta”. He trains thus: “I shall breathe out experiencing the citta”.
Śāri: He trains: “[I] breathe out experiencing the citta”. He trains: “[I] breathe in experiencing the citta.”
SĀ: [Breathing in] experiencing the citta, [he trains thus as he is experiencing the citta. Breathing out experiencing the citta, he trains thus as he is experiencing the citta.]
MSV: Breathing in experiencing the citta, he understands: “[I] breathe in experiencing the citta”. Breathing out experiencing the citta, he understands: “[I] breathe out experiencing the citta.”
Sarv: Breathing in and out experiencing the citta, he understands: “I breathe in and out experiencing the citta.”
DDS: Breathing out and in discerning the citta.
SatŚ: Experiencing the citta.
AVN: Breathing in experiencing the citta, he understands truly: “I breathe in experiencing the citta”. Breathing out experiencing the citta, he understands truly: “I breathe out experiencing the citta”.
ŚrBh: [Breathing in] experiencing the citta, he trains thus: “I breathe in experiencing the citta”. Breathing out experiencing the citta, he trains thus: “I breathe out experiencing the citta”.
10
Thera: He trains thus: “I shall breathe in gladdening (abhippamodayaགྷ) the citta”. He trains thus: “I shall breathe out gladdening the citta”.
Śāri: He trains: “[I] breathe out gladdening the citta”. He trains: “[I] breathe in gladdening the citta.”
SĀ: [Breathing in] gladdening the citta, [he trains thus as he is gladdening the citta. Breathing out gladdening the citta, he trains thus as he is gladdening the citta.]
MSV: Breathing in gladdening the citta, he understands: “[I] breathe in gladdening the citta”. Breathing out gladdening the citta, he understands: “[I] breathe out gladdening the citta.”
Sarv: Breathing in and out gladdening the citta, he understands: “I breathe in and out gladdening the citta.”
DDS: Breathing out and in gladdening the citta.
SatŚ: Gladdening the citta.
AVN: Breathing in, thinking “I am gladdening my citta”, he understands truly: “I breathe in gladdening my citta”. Breathing out thinking “I am gladdening my citta”, he understands truly: “I breathe out gladdening my citta”.
ŚrBh: [Breathing in] gladdening the citta, [he trains thus: “I breathe in gladdening the citta”. Breathing out experiencing the citta, he trains thus: “I breathe out experiencing the citta”.]
11
Thera: He trains thus: “I shall breathe in concentrating (samādahaṃ) the citta”. He trains thus: “I shall breathe out concentrating”.
Śāri: He trains: “[I] breathe out concentrating the citta”. He trains: “[I] breathe in concentrating the citta.”
SĀ: [Breathing in] concentrating the citta, [he trains thus as he is concentrating the citta. Breathing out concentrating the citta, he trains thus as he is concentrating the citta.]
MSV: Breathing in concentrating the citta, he understands: “[I] breathe in concentrating the citta.” Breathing out concentrating the citta, he understands: “[I] breathe out concentrating the citta.”
Sarv: Breathing in and out concentrating the citta, he understands: “I breathe in and out concentrating the citta.”
DDS: Breathing out and in concentrating the citta.
SatŚ: Concentrating the citta.
AVN: Breathing in concentrating the citta, he understands truly: “I breathe in concentrating the citta”. Breathing out concentrating the citta, he understands truly: “I breathe out concentrating the citta”.
ŚrBh: [Breathing in] concentrating the citta, [he trains thus: “I breathe in concentrating the citta”. Breathing out concentrating the citta, he trains thus: “I breathe out concentrating the citta”.]
12
Thera: He trains thus: “I shall breathe in liberating (vimocayaṃ) the citta”. He trains thus: “I shall breathe out liberating the citta.”
Śāri: He trains: “[I] breathe out liberating the citta”. He trains: “[I] breathe in liberating the citta.”
SĀ: Breathing in experiencing the liberating of citta, he trains thus [as he is liberating the citta.] Breathing out liberating the citta, he trains thus as he is liberating the citta.
MSV: Breathing in liberating the citta, he understands: “[I] breathe in liberating the citta”. Breathing out liberating the citta, he understands: “[I] breathe out liberating the citta.”
Sarv: Breathing in and out liberating the citta, he understands: “I breathe in and out liberating the citta.”
DDS: Breathing out and in liberating the citta.
SatŚ: Liberating the citta.
AVN: Breathing in thinking “I am liberating my citta”, he understands truly: “I breathe in liberating my citta”. Breathing out thinking “I am liberating my citta”, he understands truly: “I breathe out liberating my citta.”
ŚrBh: Breathing in liberating the citta, he trains thus: “I breathe in liberating the citta”. Breathing out liberating the citta, he trains thus: “I breathe out liberating the citta”.
13
Thera: He trains thus: “I shall breathe in contemplating impermanence”. He trains thus: “I shall breathe out contemplating impermanence.”
Śāri: He trains: “[I] breathe out contemplating impermanence”. He trains: “[I] breathe in contemplating impermanence.”
SĀ: [Breathing in] contemplating impermanence, [he trains] thus as [he is contemplating] impermanence (如無常). [Breathing out contemplating impermanence, he trains thus as he is contemplating impermanence.]
MSV: Breathing in contemplating impermanence, he understands: “[I] breathe in contemplating impermanence.” Breathing out contemplating impermanence, he understands: “[I] breathe out contemplating impermanence.”
Sarv: Breathing in and out] contemplating impermanence, [he understands: “I breathe in and out contemplating impermanence.”
DDS: Breathing out and in contemplating impermanence.
SatŚ: Contemplating impermanence.
AVN: Breathing in contemplating impermanence, he understands truly: “I breathe in contemplating impermanence”. Breathing out contemplating impermanence, he understands truly: “I breathe out contemplating impermanence.”
ŚrBh: Breathing in contemplating impermanence (anityānudarśī), [he trains thus: “I breathe in contemplating impermanence”. Breathing out contemplating impermanence, he trains thus: “I breathe out contemplating impermanence.”]
14
Thera: He trains thus: “I shall breathe in contemplating detachment (virāga)”. He trains thus: “I shall breathe out contemplating detachment.”
Śāri: He trains: “[I] breathe out contemplating detachment”. He trains: “[I] breathe in contemplating detachment.”
SĀ: [Breathing in] contemplating abandonment (*prahāṇānudarśī), [he trains] thus as [he is contemplating] impermanence. [Breathing out contemplating abandonment, he trains thus as he is contemplating abandonment.]
MSV: Breathing in contemplating abandonment, he understands: “[I]breathe in contemplating abandonment.” Breathing out contemplating abandonment, he understands: “[I] breathe out contemplating abandonment.”
Sarv: Breathing in and out] contemplating abandonment, [he understands: “I breathe in and out contemplating abandonment.”
DDS: Breathing out and in contemplating abandonment.
SatŚ: Contemplating abandonment.
AVN: Breathing in contemplating detachment, he understands truly: “I breathe in contemplating detachment”. Breathing out contemplating detachment, he understands truly: “I breathe out contemplating detachment.”
ŚrBh: [Breathing in] contemplating abandonment (prahāṇānudarśī), [he trains thus: “I breathe in contemplating abandonment”. Breathing out contemplating abandonment, he trains thus: “I breathe out contemplating abandonment.”]
15
Thera: He trains thus: “I shall breathe in contemplating cessation (nirodha)”. He trains thus: “I shall breathe out contemplating cessation.”
Śāri: He trains: “[I] breathe out contemplating cessation”. He trains: “[I] breathe in contemplating cessation.”
SĀ: [Breathing in] contemplating detachment (無欲, *virāga), [he trains] thus as [he is contemplating] detachment. [Breathing out contemplating detachment, he trains thus as he is contemplating detachment.]
MSV: Breathing in contemplating detachment, he understands: “[I] breathe in contemplating detachment.” Breathing out contemplating detachment, he understands: “[I] breathe out contemplating detachment.”
Sarv: Breathing in and out contemplating detachment, [he understands: “I breathe in and out contemplating detachment.”
DDS: Breathing out and in contemplating detachment.
SatŚ: Contemplating detachment.
AVN: Breathing in contemplating cessation, he understands truly:“I breathe in contemplating cessation”. Breathing out contemplating cessation, he understands truly: “I breathe out contemplating cessation.”
ŚrBh: [Breathing in] contemplating detachment (virāgānudarśī), [he trains thus: “I breathe in contemplating detachment”. Breathing out contemplating detachment, he trains thus: “I breathe out contemplating detachment.”]
16
Thera: He trains thus: “I shall breathe in contemplating renunciation (paṭinissagga)”. He trains thus: “I shall breathe out contemplating renunciation.”
Śāri: He trains: “[I] breathe out contemplating renunciation/escape (出世, *pratiniḥsarga)”. He trains: “[I] breathe in contemplating renunciation/escape.”
SĀ: Breathing in contemplating cessation, he trains thus as he is contemplating cessation. Breathing out contemplating cessation, he trains thus as he is contemplating cessation.
MSV: Breathing in contemplating cessation, he understands: “[I] breathe in contemplating cessation.” Breathing out contemplating cessation, he understands: “[I] breathe out contemplating cessation.”
Sarv: Breathing in and out contemplating cessation, [he understands: “I breathe in and out contemplating cessation.”
DDS: Breathing out and in contemplating cessation
SatŚ: Contemplating cessation.
AVN: Breathing in contemplating relinquishment (pratiniḥsarga), he understands truly: “I breathe in contemplating relinquishment”. Breathing out contemplating relinquishment, he understands truly: “I breathe out contemplating relinquishment.”
ŚrBh: Breathing in contemplating cessation (nirodhānudarśī), he trains thus: “I breathe in contemplating cessation”. Breathing out contemplating cessation, he trains thus: “I breathe out contemplating cessation.”
Abbreviations
AVN = Arthaviniścaya-sūtra-nibandhana. Ed.,Samtani, NH. (Patna, 1971)
AVS = Ārya-vasumitra-saṃgṛhīta 尊婆須蜜菩薩所集論 T28, no.1549.
DDS = Dharmatrāta-dhyāna-sūtra 達磨多羅禪經 T15, no.618.
MSV = Mahāsāṃghika-vinaya 摩訶僧伽律 T22, no.1425.
SĀ = Saṃyuktāgama 雜阿含經 T2, no.99.
Śāri = Śāriputrābhidharma 舍利弗阿毗曇論 T28, no.1548.
Sarv = The Sarvāstivāda textual tradition: MVŚ, Ny.
SarV = Sarvāstivāda Vinaya 十誦律 T23, no.1435.
SatŚ = Satyasiddhi-śāstra 成實論 T32, no.1646.
ŚrBh = Śāvakabhūmi, the Second Chapter, revised Sanskrit Text and Japanese Translation. Śrāvakabhūmi Study group, The Institute for Comprehensive Studies of Buddhism (Tokyo, 2007).Study = Yin Shun, 說一切有部為主論書與論師之研究 (Taipei, 1968).
Thera = The Theravāda/Sthaviravāda textual tradition