NOTES ~~~~~ [1] The repetition of the phrases 'contemplating the body in the body', 'feelings in feelings', etc. is meant to impress upon the meditator the importance of remaining aware whether, in the sustained attention directed upon a single chosen object, one is still keeping to it, and has not strayed into the field of another contemplation. For instance, when contemplating any bodily process, a meditator may unwittingly be side-tracked into a consideration of his //feelings// connected with that bodily process. He should then be clearly aware that he has left his original subject, and is engaged in the contemplation of feeling. [2] Mind (Pali //citta//, also consciousness or //vinnana//) in this connection means the states of mind or units in the stream of mind of momentary duration. Mental objects, //dhamma//, are the mental contents or factors of consciousness making up the single states of mind. [3] Literally, "setting up mindfulness in front." [4] 'Internally': contemplating his own breathing; 'externally': contemplating another's breathing; 'internally and externally': contemplating one's own and another's breathing, alternately, with uninterrupted attention. In the beginning one pays attention to one's own breathing only, and it is only in advanced stages that for the sake of practising insight, one by inference at times pays attention also to another person's process of breathing. [5] The origination factors (//samudaya-dhamma//), that is, the conditions of the origination of the breath-body; these are: the body in its entirety, nasal aperture and mind. [6] The conditions of the dissolution of the breath-body are: the destruction of the body and of the nasal aperture, and the ceasing of mental activity. [7] The contemplation of both, alternately. [8] That is, only impersonal bodily processes exist, without a self, soul, spirit or abiding essence or substance. The corresponding phrase in the following contemplations should be understood accordingly. [9] Detached from craving and wrong view. [10] All contemplations of the body, excepting the preceding one, have as factors of origination: ignorance, craving, kamma, food, and the general characteristic of originating; the factors of dissolution are: disappearance of ignorance, craving, kamma, food, and the general characteristic of dissolving. [11] The so-called 'elements' are the primary qualities of matter, explained by Buddhist tradition as solidity (earth), adhesion (water), caloricity (fire) and motion (wind or air). [12] The factors of origination are here: ignorance, craving, kamma, and sense-impression, and the general characteristic of originating; the factors of dissolution are: the disappearance of the four, and the general characteristic of dissolving. [13] This refers to a rigid and indolent state of mind. [14] This refers to a restless mind. [15] The consciousness of the meditative absorptions of the fine-corporeal and uncorporeal sphere (//rupa-arupa-jhana//). [16] The ordinary consciousness of the sensuous state of existence (//kamavacara//). [17] The consciousness of the sensuous state of existence, having other mental states superior to it. [18] The consciousness of the fine-corporeal and the uncorporeal spheres, having no mundane mental state superior to it. [19] Temporarily freed from the defilements either through the methodical practice of insight (//vipassana//) freeing from single evil states by force of their opposites, or through the meditative absorptions (//jhana//). [20] The factors of origination consist here of ignorance, craving, kamma, body-and-mind (//nama-rupa//), and the general characteristic of originating; the factors of dissolution are: the disappearance of ignorance, etc., and the general characteristic of dissolving. [21] The factors of origination are here the conditions which produce the hindrances, such as wrong reflection, etc., the factors of dissolution are the conditions which remove the hindrances, e.g. right reflection. [22] These five groups or aggregates constitute the so-called personality. By making them objects of clinging, existence, in the form of repeated births and deaths, is perpetuated. [23] The origination-and-dissolution factors of the five aggregates: for material form, the same as for the postures (Note 10); for feeling, the same as for the contemplation of feeling (Note 12); for perception and formations, the same as for feeling (Note 12); for consciousness, the same as for the contemplation of consciousness (Note 20). [24] The usual enumeration of the ten principal fetters (//samyojana//), as given in the Discourse Collection (Sutta Pitaka), is as follows: (1) self-illusion, (2) skepticism, (3) attachment to rules and rituals, (4) sensual lust, (5) ill-will, (6) craving for fine-corporeal existence, (7) craving for incorporeal existence, (8) conceit, (9) restlessness, (10) ignorance. [25] Origination factors of the ten physical sense-bases are ignorance, craving, kamma, food, and the general characteristic of originating; dissolution factors: the general characteristic of dissolving and the disappearance of ignorance, etc. The origination-and-dissolution factors of the mind-base are the same as those of feeling (Note 12). [26] Just the conditions conducive to the origination and dissolution of the factors of enlightenment comprise the origination-and-dissolution factors here. [27] The origination-and-dissolution factors of the truths should be understood as the arising and passing of suffering, craving, and the path; the truth of cessation is not to be included in this contemplation since it has neither origination nor dissolution. [28] That is, the non-returning to the world of sensuality. This is the last stage before the attainment of the final goal of Arahantship. Further Sources of Information ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 1. //The Way of Mindfulness//. Soma Thera. Third Edition, Buddhist Publication Society, Kandy. 2. //The Heart of Buddhist Meditation//. Nyanaponika Thera. Buddhist Publication Society, Kandy. 3. //Visuddhimagga//. //The Path of Purification//. Trans. by Bhikkhu Nanamoli. Buddhist Publication Society, Kandy. 4. //Mindfulness of Breathing: Anapanasati//. Bhikkhu Nanamoli. Buddhist Publication Society, Kandy. 5. //Setting-up of Mindfulness// (//Mahasatipatthana-Sutta//), Dialogues of the Buddha, trans. by Prof. T.W. Rhys Davids; third edition; P.T.S., 1951, Vol. II, pp.322-346. 6. //Discourse on the Applications of Mindfulness (Satipatthana-Sutta), The Middle Length Sayings//. No.10; trans. by I.B. Horner, P.T.S., Vol, I. pp.70-82. 7. //The Book of Kindred Sayings, V., Samyutta Nikaya III//, pp.119-168, P.T.S. 1956.