point 169,pati..20 wrote:(a) He breathes in a long in-breath defined by extent. (b ) He breathes out a
long out-breath defined by extent. (c ) He breathes in and breathes out long
in-breaths and out-breaths defined by extent..
So is the long and short at the same time considered?visuddhimagga pdf324 wrote:“Long in-breaths and out-breaths in these nine ways are a body. The
establishment (foundation)47 is mindfulness. The contemplation is knowledge.
The body is the establishment (foundation), but it is not the mindfulness.
Mindfulness is both the establishment (foundation) and the mindfulness. By
means of that mindfulness and that knowledge he contemplates that body.
That is why ‘development of the foundation (establishment) of mindfulness
consisting in contemplation of the body as a body’ (see D II 290) is said” (Paþis
I 177).
169. (ii) The same method of explanation applies also in the case of short
breaths. But there is this difference. While in the former case “a long in-breath
reckoned as an extent” is said, here “a short in-breath reckoned as a little
[duration]” (Paþis I 182) is given. So it must be construed as “short” as far as the
phrase “That is why ‘development of the foundation (establishment) of
mindfulness consisting in contemplation of the body as a body’ is said” (Paþis I
183).
170. So it should be understood that it is when this bhikkhu knows in-breaths
and out-breaths in these nine ways as “a [long] extent” and as “a little [duration]”
that “breathing in long, he knows ‘I breathe in long;’ … breathing out short, he
knows ‘I breathe out short’ is said of him. And when he knows thus:
“The long kind and the short as well,
The in-breath and the out-breath too,
Such then are the four kinds that happen
At the bhikkhu’s nose tip here.”
I have my own thoughts on it, but would like to know yours.