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1119 The same method of explanation as in n.1118 applies to the second and third clauses, except that the second comprises the three lower jhānas and the third all four jhānas. The mental formation is perception and feeling (see MN 44.14), which is tranquillised by the development of successively higher levels of serenity and insight.

1120 “Experiencing the mind” is to be understood by way of the four jhānas. “Gladdening the mind” is explained either as the attainment of the two jhānas containing rapture or as the penetration of those jhānas with insight as subject to destruction, etc. “Concentrating the mind” refers either to the concentration pertaining to the jhāna or to the momentary concentration that arises along with insight. “Liberating the mind” means liberating it from hindrances and grosser jhānic factors by successively higher levels of concentration, and from the cognitive distortions by way of insight knowledge.

1121 This tetrad deals entirely with insight, unlike the previous three, which deal with both serenity and insight. “Contemplating fading away” and “contemplating cessation” can be understood both as the insight into the impermanence of formations and as the supramundane path realising Nibbāna, called the fading away of lust (i.e., dispassion, virāga) and the cessation of suffering. “Contemplating relinquishment” is the giving up of defilements through insight and the entering into Nibbāna by attainment of the path.

1122 MA: In-and-out breathing is to be counted as the air element among the four elements making up the body. It should also be included in the base of tangibles among bodily phenomena (since the object of attention is the touch sensation of the breath entering and leaving the nostrils).

1123 MA explains that close attention (s̄dhuka manasikāra) is not itself actually feeling, but is spoken of as such only figuratively. In the second tetrad the actual feeling is the pleasure mentioned in the second clause and also the feeling comprised by the expression “mental formation” in the third and fourth clauses.

1124 MA: Although the meditating bhikkhu takes as his object the sign of in-and-out breathing, he is said to be “contemplating mind as mind” because he maintains his mind on the object by arousing mindfulness and full awareness, two factors of mind.

1125 MA: Covetousness and grief signify the first two hindrances, sensual desire and ill will, and thus represent the contemplation of mind-objects, which begins with the five hindrances. The bhikkhu sees the abandoning of the hindrances effected by the contemplations of impermanence, fading away, cessation, and relinquishment, and thus comes to look upon the object with equanimity.

1126 MA says that the above passage shows the enlightenment factors existing together in each mind-moment in the practice of insight meditation.

1127 See n.48.

1128 MA: The mindfulness that comprehends breathing is mundane; the mundane mindfulness of breathing perfects the mundane foundations of mindfulness; the mundane foundations of mindfulness perfect the supramundane enlightenment factors; and the supramundane enlightenment factors perfect (or fulfil) true knowledge and deliverance, i.e., the fruit and Nibbāna.

SUTTA 119

1129 §§4–17 of this sutta is identical with MN 10.4–30, except that here the refrain on insight has been replaced by the refrain that begins “As he abides thus diligent.” This change indicates a shift in emphasis from insight in MN 10 to concentration in the present sutta. This shift reappears in the passage on the jhānas at §§18–21 and the passage on the direct knowledges at §§37–41, both of which distinguish this sutta from MN 10.

1130 The similes for the jhānas are also found at MN 39.15–18 and MN 77.25–28.

1131 Vijjābhāgiyā dhammā. MA explains these states as the eight types of knowledge expounded at MN 77.29–36.

SUTTA 120

1132 Although I have attempted to render sankhārā consistently throughout as