English
In forms, in sounds, and in tastes, in odors, in touches, he should restrain passion. He should restrain, he should completely restrain, he should overcome, he should overwhelm, he should overpower, he should crush passion for forms, for sounds, for odors, for tastes, for tactile objects— in forms, in sounds, and in tastes, in odors, in touches, he should restrain passion. Therefore the Blessed One said: "And further, there are five defilements in the world, for whose restraint the mindful one trains; In forms, in sounds, and in tastes, in odors, in touches, he should restrain passion." 210. Having restrained desire for these things, the mindful monk, with mind well-liberated; At the right time, rightly investigating the Dhamma, being one-pointed, he will dispel darkness. [Thus said the Blessed One] Having restrained desire for these things. "These" means for forms, for sounds, for odors, for tastes, for tactile objects. "Desire" means the sensual desire, sensual passion, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, sensual clinging, the flood of sensuality, the yoke of sensuality, sensual... …grasping… …the hindrance of sensual desire. In these things one should remove desire. In these things one should remove desire, completely remove, abandon, dispel, make an end of, cause to disappear— in these things one should remove desire. A monk mindful, with a well-freed mind. Monk: either a worldling who is a good person, or a trainee monk. Mindful: that mindfulness, recollection… …right mindfulness, the enlightenment factor of mindfulness, the one-way path— this is called mindfulness. Endowed with this mindfulness, fully endowed… …he is called mindful. A monk mindful, with a well-freed mind. For one who has attained the first jhāna, the mind is freed, released, well-released from the hindrances. For one who has attained the second jhāna, the mind is freed, released, well-released from initial and sustained application. For one who has attained the third jhāna, the mind is freed, released, well-released from rapture. For one who has attained the fourth jhāna, the mind is freed, released, well-released from pleasure and pain. For one who has attained the base of infinite space, the mind is freed, released, well-released from perception of form, perception of resistance, perception of diversity. For one who has attained the base of infinite consciousness, the mind… from the perception of the base of infinite space. For one who has attained the base of nothingness, the mind… from the perception of the base of infinite consciousness. For one who has attained the base of neither perception nor non-perception, the mind is freed, released, well-released from the perception of the base of nothingness. For a stream-enterer, the mind is freed, released, well-released from identity view, doubt, adherence to rites and rituals, the latent tendency to views, the latent tendency to doubt, and the defilements associated with these. For a once-returner, the mind is freed, released, well-released from gross latent tendencies of sensual lust, latent tendencies of aversion, and the defilements associated with these. For a non-returner, the mind is freed, released, well-released from the fetters of sensual lust, the fetters of aversion, the latent tendencies of sensual lust, the latent tendencies of aversion, and the defilements associated with these. For an arahant, from lust for form, lust for the formless, conceit, restlessness, ignorance, the latent tendency to conceit, the latent tendency to craving for existence… the latent defilement of ignorance, and with the defilements associated with it, and with all external signs, the mind is freed, released, well-released— the bhikkhu is mindful, with a well-released mind. In due time he rightly investigates the Dhamma. "In due time" means: when the mind is agitated, it is time for tranquility; when the mind is concentrated, it is time for insight. "At times he arouses the mind, at other times he restrains it; At times he gladdens it, at times he concentrates the mind. At times he looks on with equanimity, that yogi, skilled in timing; When is the time for arousal, when is the time for restraint? When is the time for gladdening, and what is the time for tranquility? How does the yogi show the time for equanimity of mind? When the mind is sluggish, arouse it; when agitated, restrain it; When the mind is without zest, gladden it immediately. When the mind is gladdened, not sluggish, not agitated; That is the time for tranquility, he should delight the mind inwardly. By this very means, when it is concentrated; Knowing the concentrated mind, he should look on with equanimity immediately. Thus the wise one, knowing the times, skilled in timing, expert in timing; Should discern the sign of the mind at each time." In due time he rightly investigates the Dhamma. "All formations are impermanent"— rightly investigating the Dhamma; "All formations are suffering"— rightly investigating the Dhamma; "All phenomena are not-self"— rightly investigating the Dhamma... "Whatever is of the nature to arise, all that is of the nature to cease"— rightly investigating the Dhamma. Being unified, he dispels darkness, thus said the Blessed One. "Unified" means: with a one-pointed mind, an undistracted mind, an unscattered mind, tranquility, the faculty of concentration, the power of concentration, right concentration— being unified. "He dispels darkness" means: the darkness of lust, the darkness of hatred, the darkness of delusion, the darkness of wrong view, the darkness of conceit, the darkness of defilements, the darkness of misconduct, that which causes blindness, that which causes lack of vision, that which causes ignorance, that which causes lack of wisdom... That which obstructs, that which is destructive, that which is not conducive to Nibbana— he should strike it down, he should utterly destroy it, he should abandon it, he should dispel it, he should make an end of it, he should bring it to non-existence. "Bhagavā" is a term of reverence. Moreover, one whose lust is broken, thus Bhagavā; one whose hatred is broken, thus Bhagavā; one whose delusion is broken, thus Bhagavā; one whose conceit is broken, thus Bhagavā; one whose views are broken, thus Bhagavā; one whose thorns are broken, thus Bhagavā; one whose defilements are broken, thus Bhagavā. He resorted to, distributed, thoroughly distributed the Dhamma-jewel, thus Bhagavā. He is the end-maker of existences, thus Bhagavā. One whose body is developed, one whose morality is developed, one whose mind is developed, one whose wisdom is developed, thus Bhagavā. Or Bhagavā resorted to forests, woods, wildernesses, remote dwellings, with little noise, with little clamor, where people are absent, fit for human seclusion, suitable for meditation, thus Bhagavā. Or Bhagavā is a partaker of robes, almsfood, dwellings, medicinal requisites for the sick, thus Bhagavā. Or Bhagavā is a partaker of the flavor of meaning, the flavor of Dhamma, the flavor of liberation, the higher morality, the higher mind, the higher wisdom, thus Bhagavā. Or Bhagavā is a partaker of the four jhānas, the four immeasurables, the four formless attainments, thus Bhagavā. Or Bhagavā is a partaker of the eight liberations, the eight mastery-bases, the nine successive abidings, thus Bhagavā. Or Bhagavā is a partaker of the ten perception-developments, the ten kasiṇa attainments, the concentration of mindfulness of breathing, the attainment of foulness, thus Bhagavā. Or Bhagavā is a partaker of the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, thus Bhagavā. Or Bhagavā is a partaker of the ten powers of a Tathāgata, the four confidences, the four analytical knowledges, the six supernormal powers, the six Buddha-qualities, thus Bhagavā. "Bhagavā" this name is not made by a mother, not made by a father, not made by a brother, not made by a sister, not made by friends and associates, not made by relatives and kinsmen. Not made by ascetics and brahmins, not made by deities; this is for the ultimate liberation of the Buddhas, the Blessed Ones, a true designation attained at the root of enlightenment together with the attainment of omniscience, that is, 'Bhagavā' (Blessed One) – being unified, he dispels darkness – thus said the Blessed One. Therefore the Blessed One said – “In these phenomena, having removed desire, a mindful monk, with a well-liberated mind; In due time, he rightly investigating the Dhamma, being unified, he dispels darkness.” The explanation of the Sāriputta Sutta is the sixteenth. In the Aṭṭhakavagga, sixteen Sutta explanations are completed. The Mahāniddesa Pāḷi is finished.