Sorry, just one more thing:
We have seen above (for those who were interested) that it is paramount to understand the flow of breathing.
First, breathing in towards the far & lofty external - Then breathing out, away from the external - "Catching it" with a close & low internal (satta's) breathing in - then "pushing it" away from the internal, with a breathing out - "Catching it" (again) with a far & lofty external breathing in ... so on & so forth, in a steady flow.
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For those interested by the above process (lexicographically much sounder), there is a sutta that deals with this external and internal shebang, and that is pretty interesting - and that is SN 52.1. (Part of this sutta appears also in the metta sutta @SN 46. 54).
Although both of these suttas have no parallel in the Agamas, concerning this particular passage; the Theravadins' analysis is staggeringly gripping.
We will see that, in this particular case, samudaya and Vaya are not about arising & vanishing; but about flow - Nor are paṭikūla & apaṭikūla about repulsive and un-repulsive; but again about flow.
For if you look closely to that sutta, you realize that everything is about "flow".
Both Samudaya and Vaya, in the Pali's extracts are about flow.
ajjhattaṃ kāye samudayadhammānupassī viharati, ajjhattaṃ kāye vayadhammānupassī viharati, ajjhattaṃ kāye samudayavayadhammānupassī viharati.
(He) dwells contemplating the nature of origination in the body internally; he dwells contemplating the nature of vanishing in the body internally; he dwells contemplating the nature of origination and vanishing in the body internally.
Indeed, the proper translation in this case should be:
(He) fetches with distinction [viharati (
https://justpaste.it/18epx)], while contemplating the synergistic flow of the phenomenon (dhamma) in the body (e. g. breath) internally; he fetches with distinction, while contemplating the disjointed flow of the phenomenon (dhamma) in the body (e. g. breath) internally; he fetches with distinction, while contemplating the nature of the synergistic and disjointed flow in the body internally
.
Samudaya
samudayati: samudeti [saṃ-√ud-√i]
Samudeti [saṁ+udeti]
Udeti [ud + eti of √i ]
&
Vaya
[Sk．व्यय vyaya - [ vy-aya ] - (act. of वी vī = vi+√i)
----------
with:
√ उद् ud OR √ उन्द् und
- to flow or issue out , spring (as water) (RV. AV. ŚBr. KātyŚr. ĀśvGṛ.)
√ इ i
- to go - to flow - spread (RV. AV. ŚBr. MBh.)
&
Saṃ = collectively, jointly, synergistically.
Vi = apart, asunder.
::::::::::::::::
Also, the second part of the sutta is about "flow".
For in this particular case paṭikūla does not mean repulsive; but instead, "against the current".
Anu-kūla (appaṭikūla), means "according to the current" in AV.
So the translation of the second part of SN 52.1 becomes:
“If he wishes: ‘May I dwell perceiving the "against-the-flow" in the "with-the-flow",’ he dwells perceiving the "against-the-flow" therein.
So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati;
If he wishes: ‘May I dwell perceiving the "with-the-flow" in the "against-the-flow",’ he dwells perceiving the "with-the-flow" therein.
sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati;
If he wishes: ‘May I dwell perceiving the "against-the-flow" in the "with-the-flow" and in the "against-the-flow",’ he dwells perceiving the "against-the-flow" therein.
sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati;
If he wishes: ‘May I dwell perceiving the "with-the-flow" in the "against-the-flow" and in the "with-the-flow",’ he dwells perceiving the "with-the-flow" therein.
sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati;
If he wishes: ‘Avoiding both the "with-the-flow" and the "against-the-flow", may I dwell equanimously, mindful and clearly discerning, ’ then he dwells therein equanimously, mindful and clearly discerning.
sace ākaṅkhati: ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
SN 52.1
with:
Abhinivajjetvā
[abhi+ni+vajja+ṇetvā - lit. mastering (subduing) + outward + that which should be avoided + having led (carried away).
Having carried away, the outward subduing of that which should be avoided].
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The double occurence of that "flow" - in the first part (samudaya & vaya), and in the second part (paṭikūla & apaṭikūla) - is quite unusual, and worth noticing. Isn't it?
