Comm. NT: 47.
Ānāpānassatikathāvaṇṇanā
“‘In these nine ways’: that occur in the nine ways just described.
‘Long in-breaths and out-breaths are a body’: the in-breaths and out-breaths, which exist as particles though they have the aspect of length, constitute a ‘body’ in the sense of a mass.
And here the sign that arises with the breaths as its support is also called ‘in-breath and out-breath.’ (cf. e.g. §206)
‘The establishment (foundation) is mindfulness’: mindfulness is called ‘establishment (foundation)—(upaṭṭhāna)’ since it approaches (upagantvā) the object and remains (tiṭṭhati) there.
‘The contemplation is knowledge’: contemplation of the sign by means of serenity, and contemplation of mentality-materiality by defining with insight the in-breaths and out-breaths and the body, which is their support, as materiality, and the consciousness and the states associated with it as the immaterial (mentality), are knowledge, in other words, awareness of what is actually there (has actually become).
‘The body is the establishment (foundation)’: there is that body, and mindfulness approaches it by making it its object and remains there, thus it is called ‘establishment. ’
And the words ‘the body is the establishment’ include the other (the mental) kind of body too since the above-mentioned comprehension by insight is needed here too.
‘But it is not the mindfulness’: that body is not called ‘mindfulness’ [though it is called ‘the establishment’].
‘Mindfulness is both the establishment (foundation) and the mindfulness,’ being so both in the sense of remembering (sarana) and in the sense of establishing (upatiṭṭhana).
‘By means of that mindfulness’: by means of that mindfulness already mentioned.
‘And that knowledge’: and the knowledge already mentioned.
‘That body’: that in-breath-and-out-breath body and that material body which is its support.
‘He contemplates (anupassati)’: he keeps re- seeing (anu anu passati) with jhāna knowledge and with insight knowledge.
‘That is why “Development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body” is said’: in virtue of that contemplation this is said to be development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body of the kind already stated.
What is meant is this: the contemplation of the body as an in-breath-and-out-breath body as stated and of the physical body that is its [material] support, which is not contemplation of permanence, etc., in a body whose individual essence is impermanent, etc.—like the contemplation of a waterless mirage as water—but which is rather contemplation of its essence as impermanent, painful, not-self, and foul, according as is appropriate,
or alternatively, which is contemplation of it as a mere body only, by not contemplating it as containing anything that can be apprehended as ‘I’ or ‘mine’ or ‘woman’ or ‘man’— all this is ‘contemplation of the body.’ The mindfulness associated with that contemplation of the body, which mindfulness is itself the establishment, is the ‘establishment. ’ The development, the increase, of that is the ‘development of the foundation (establishment) of mindfulness consisting in contemplation of the body.’”
The compound satipaṭṭhāna is derived by the Paṭisambhidā from sati (mindfulness) and upaṭṭhāna (establishment—Paṭis I 182), but in the Commentaries the resolution into sati and paṭṭhāna (foundation) is preferred. (M-a I 237–38) In the 118th Sutta of the Majjhima Nikāya the first tetrad is called development of the first foundation of mindfulness, or contemplation of the body. (MN 10; DN 22) The object of the Paṭisambhidā passage quoted is to demonstrate this.
Перевод примечания НТ: Слово satipaṭṭhāna в Патисамбхидамагге анализируется как sati + upaṭṭhāna (способ установления памятования). Но в комментариях делается предпочтение в пользу sati + paṭṭhāna (основа памятования). В наставлении о памятовании о дыхании (МН118) первая четвёрка называется развитием первого способа установления памятования - отслеживания тела. Фрагмент из Патисамбхидамагги процитирован с целью продемонстрировать это.