[404] How are those bodies discerned?
For one who understands the one-pointedness (ekaggatā) and non-distraction of the mind (citta) by way of the long out-breath, mindfulness is established; by that mindfulness and by that knowledge (ñāṇa) those bodies are discerned. For one who understands the one-pointedness and non-distraction of the mind by way of the long in-breath, mindfulness is established; by that mindfulness and by that knowledge those bodies are discerned. For one who understands the one-pointedness and non-distraction of the mind by way of the short out-breath, mindfulness is established; by that mindfulness and by that knowledge those bodies are discerned. For one who understands the one-pointedness and non-distraction of the mind by way of the short in-breath, mindfulness is established; by that mindfulness and by that knowledge those bodies are discerned.
For one adverting, those bodies are discerned; for one knowing, those bodies are discerned; for one seeing, those bodies are discerned; for one reviewing, those bodies are discerned; for one steadying the mind, those bodies are discerned; for one resolving with faith, those bodies are discerned; for one exerting energy, those bodies are discerned; for one establishing mindfulness, those bodies are discerned; for one concentrating the mind, those bodies are discerned; for one understanding with wisdom, those bodies are discerned; for one directly knowing what is to be directly known, those bodies are discerned; for one fully understanding what is to be fully understood, those bodies are discerned; for one abandoning what is to be abandoned, those bodies are discerned; for one developing what is to be developed, those bodies are discerned; for one realizing what is to be realized, those bodies are discerned. Thus those bodies are discerned.
"Experiencing the whole body": the body of out-breaths and in-breaths is the body; the establishing (upaṭṭhāna) is mindfulness; the contemplation (anupassanā) is knowledge. The body is the establishing, but it is not the mindfulness; mindfulness is both the establishing and the mindfulness itself. By that mindfulness and by that knowledge he contemplates that body. Therefore it is called "the development (bhāvanā) of the establishment of mindfulness (satipaṭṭhāna) consisting in contemplating the body in the body."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.