We should go back to the second tetrad, group of four, of the sutta on
Mindfulness of Breathing:
V) He trains thus <I shall breathe in experiencing happiness>; he trains
thus <I shall breathe out experiencing happiness>. (VI) He trains thus <I
shall breathe in experiencing bliss>; he trains thus <I shall breathe out
experiencing bliss>. (VII) He trains thus <I shall breathe in experiencing
the mental formation>; he trains thus <I shall breathe out experiencing the
mental formation>. (VIII) He trains thus <I shall breathe in tranquillizing
the mental formation>; he trains thus <I shall breathe out tranquillizing
the mental formation.
On that occasion, monks, a monk abides contemplating the feelings in the
feelings, ardent, clearly comprehending, mindful, having put away
covetousness and grief regarding the world.
I say that this, monks, is a certain feeling among the feelings, namely, the
giving attention completely to in-breathing and out-breathing. That is why
on that occasion, monks, a monk abides contemplating the feelings in the
feelings, ardent, clearly comprehending, mindful, having put away
covetousness and grief regarding the world.
As regards the second tetrad (marked V-VIII), the Visuddhimagga (VIII, 226)
comments:
(V) He trains thus <I shall breathe in... shall breathe out experiencing
happiness>, that is, making happiness (píti, also translated as rapture)
known, making it plain. Herein, the happiness is experienced in two ways:
(a) with the object, and (b) with non-confusion.
As regards <happiness experienced with the object>, the Visuddhimagga (VIII,
227) explains:
How is happiness experienced with the object? He attains the two jhånas in
which happiness (píti) is present. At the time when he has actually entered
upon them the happiness is experienced with the object owing to the
obtaining of the jhåna, because of the experiencing of the object.
After the jhånacitta has fallen away paññå realizes the characteristic of
píti as it is: only a kind of nåma, which is impermanent and not self. We
read:
How with non-confusion? When, after entering upon and emerging from one of
the two jhånas accompanied by píti, he comprehends with insight that
happiness associated with the jhåna as liable to destruction and fall, then
at the actual time of insight the happiness is experienced with
non-confusion owing to the penetration of its characteristics (of
impermanence, and so on).
The Vis. quotes from the Path of Discrimination with regard to the
experience of happiness with non-confusion:
<It is experienced by him when he adverts, when he knows, sees, reviews,
steadies his mind, resolves with faith, exerts energy, establishes
mindfulness, concentrates his mind, understands with understanding, directly
knows what is to be directly-known, fully understands what is to be fully
understood, abandons what is to be abandoned, realizes what is to be
realized. it is in this way that that happiness is experienced (Ps. I, 187)>
Nina.