[369] For one following with mindfulness the beginning, middle, and end of the in-breath, because the mind (citta) has gone to distraction internally, both the body and the mind become strained, shaken, and agitated. For one following with mindfulness the beginning, middle, and end of the out-breath, because the mind has gone to distraction externally, both the body and the mind become strained, shaken, and agitated. Through expectancy for the in-breath, through delight, through the behavior of craving (taṇhā), both the body and the mind become strained, shaken, and agitated. Through expectancy for the out-breath, through delight, through the behavior of craving, both the body and the mind become strained, shaken, and agitated. For one oppressed by the in-breath, because of being infatuated with obtaining the out-breath, both the body and the mind become strained, shaken, and agitated. For one oppressed by the out-breath, because of being infatuated with obtaining the in-breath, both the body and the mind become strained, shaken, and agitated. For one adverting to the sign (nimitta), because the mind wavers with regard to the in-breath, both the body and the mind become strained, shaken, and agitated. For one adverting to the in-breath, because the mind wavers with regard to the sign, both the body and the mind become strained, shaken, and agitated. For one adverting to the sign, because the mind wavers with regard to the out-breath, both the body and the mind become strained, shaken, and agitated. For one adverting to the out-breath, because the mind wavers with regard to the sign, both the body and the mind become strained, shaken, and agitated. For one adverting to the in-breath, because the mind wavers with regard to the out-breath, both the body and the mind become strained, shaken, and agitated. For one adverting to the out-breath, because the mind wavers with regard to the in-breath, both the body and the mind become strained, shaken, and agitated. Through the mind running after the past, fallen into distraction, both the body and the mind become strained, shaken, and agitated. Through the mind expecting the future, become wavering, both the body and the mind become strained, shaken, and agitated. Through the mind being sluggish, fallen into laziness, both the body and the mind become strained, shaken, and agitated. Through the mind being over-exerted, fallen into restlessness, both the body and the mind become strained, shaken, and agitated. Through the mind being too intent (abhiññāta), fallen under lust, both the body and the mind become strained, shaken, and agitated. Through the mind being unintent (apaññāta), fallen under ill will (byāpāda), both the body and the mind become strained, shaken, and agitated.
For one in whom mindfulness of breathing (ānāpānasati)
is unfulfilled and undeveloped,
the body too is shaken, and the mind too is shaken;
the body too is agitated, and the mind too is agitated.
For one in whom mindfulness of breathing
is fulfilled and well developed,
the body too is unshaken, and the mind too is unshaken;
the body too is unagitated, and the mind too is unagitated.
And as one whose mind is purified of those hindrances (nīvaraṇa) develops the concentration (samādhi) of mindfulness of breathing with its sixteen grounds, these eighteen defilements (upakkilesa) arise through momentary conjunction.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.