                                 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.
