[420] In how many aspects is there danger (ādīnava) in volitional formations? In how many aspects do volitional formations cease? … In how many aspects is there danger in consciousness? In how many aspects does consciousness cease? In how many aspects is there danger in name-and-form (nāmarūpa)? In how many aspects does name-and-form cease? In how many aspects is there danger in the six sense bases (saḷāyatana)? In how many aspects do the six sense bases cease? In how many aspects is there danger in contact (phassa)? In how many aspects does contact cease? In how many aspects is there danger in feeling (vedanā)? In how many aspects does feeling cease? In how many aspects is there danger in craving (taṇhā)? In how many aspects does craving cease? In how many aspects is there danger in clinging (upādāna)? In how many aspects does clinging cease? In how many aspects is there danger in existence (bhava)? In how many aspects does existence cease? In how many aspects is there danger in birth? In how many aspects does birth cease? In how many aspects is there danger in aging-and-death? In how many aspects does aging-and-death cease? In five aspects there is danger in aging-and-death; in eight aspects aging-and-death ceases.
In what five aspects is there danger in aging-and-death? There is danger in aging-and-death in the sense of impermanence; there is danger in aging-and-death in the sense of suffering (dukkha), in the sense of non-self, in the sense of torment, in the sense of change. In these five aspects there is danger in aging-and-death.
In what eight aspects does aging-and-death cease? With the cessation of the source (nidāna) aging-and-death ceases; with the cessation of the origin, with the cessation of birth, with the cessation of existence, with the cessation of the cause, with the cessation of the condition, with the arising of knowledge (ñāṇa), and with the establishment of cessation, aging-and-death ceases. In these eight aspects aging-and-death ceases.
Having seen the danger in aging-and-death in these five aspects, desire arises in him for the cessation of aging-and-death in these eight aspects; he is resolved through faith, and his mind (citta) is well steadied. He trains thus: 'Contemplating cessation in aging-and-death, I shall breathe out'; he trains thus: 'Contemplating cessation in aging-and-death, I shall breathe in.' By way of the out-breaths and in-breaths of one contemplating cessation, dhammas are the establishment; mindfulness is the knowledge of contemplation. Dhammas are the establishment, not mindfulness; mindfulness is both the establishment and mindfulness itself. With that mindfulness and with that knowledge he contemplates those dhammas. Therefore it is said: 'the development of the establishment of mindfulness (satipaṭṭhāna) consisting in contemplation of dhammas among dhammas.'
'He contemplates': how does he contemplate those dhammas? … Thus he contemplates those dhammas.
'Development' (bhāvanā): there are four kinds of development … development in the sense of repeated practice. For the out-breaths and in-breaths of one contemplating cessation, in the sense of restraint there is purification of virtue … For one who understands the unification and non-distraction of the mind by way of the out-breaths and in-breaths of one contemplating cessation … understanding this, he brings the faculties into unity. Therefore it is said: 'and he penetrates that whose meaning is peace.'
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.