English
by the mode of unconditionedness." How does one develop calm and insight yoked together by the mode of emptiness? For one abandoning restlessness, the singleness of mind, the non-distraction, the concentration, is empty of all attachments, having cessation as its object. For one abandoning ignorance, the insight through the mode of contemplation, is empty of all attachments, having cessation as its object. Thus, by the mode of emptiness, calm and insight are of one taste, they are yoked together, they do not go beyond each other. Therefore it is said: "One develops calm and insight yoked together by the mode of emptiness." "Develops" means four kinds of development: development by way of practice... ...the path arises. How does the path arise? ...thus the path arises. Thus fetters are abandoned, latent tendencies are eliminated. Thus one develops calm and insight yoked together by the mode of emptiness. By these sixteen modes, one develops calm and insight yoked together. Thus one develops calm and insight yoked together. Explanation according to the Suttanta. 2. Explanation of the prevention of mental restlessness concerning phenomena. 6. How is the mind seized by restlessness concerning phenomena? When one attends to impermanence, a light arises. "This light is a phenomenon," one attends to the light. From that, distraction, restlessness arises. With a mind seized by that restlessness, one does not truly understand the manifestation of impermanence. One does not truly understand the manifestation of suffering. One does not truly understand the manifestation of non-self. Therefore it is said: "The mind is seized by restlessness concerning phenomena at that time when the mind settles internally, becomes calm, becomes unified, concentration... arises. For him the path arises.” How does the path arise? …(as before)… Thus the path arises, thus the fetters are abandoned, the latent tendencies are eradicated. When one attends to impermanence, knowledge arises, joy arises, tranquility arises, happiness arises, resolution arises, exertion arises, mindfulness arises, equanimity arises, delight arises. “This is the nature of delight,” one attends to delight. Then comes distraction, restlessness. With a mind seized by that restlessness, one does not truly understand mindfulness of impermanence, one does not truly understand mindfulness of suffering, one does not truly understand mindfulness of non-self. Therefore it is said: “His mind is seized by the restlessness of phenomena at that time, when that mind settles down within itself, becomes calm, becomes unified, becomes concentrated. For him the path arises.” How does the path arise? …(as before)… Thus the path arises, thus the fetters are abandoned, the latent tendencies are eradicated. When one attends to suffering… …(as before)… When one attends to non-self, illumination arises… …(as before)… knowledge arises, joy arises, tranquility arises, happiness arises, resolution arises, exertion arises, mindfulness arises, equanimity arises, delight arises. “This is the nature of delight,” one attends to delight. Then comes distraction, restlessness. With a mind seized by that restlessness, one does not truly understand mindfulness of non-self, mindfulness of impermanence, mindfulness of suffering. Therefore it is said: “His mind is seized by the restlessness of phenomena… …(as before)… thus the fetters are abandoned, the latent tendencies are eradicated.” When one attends to form as impermanent… …(as before)… When one attends to form as suffering… When one attends to form as non-self… When one attends to feeling… …(as before)… When one attends to perception… When one attends to volitional formations… When one attends to consciousness… When one attends to the eye… …(as before)… When one attends to old age and death as impermanent… …(as before)… When one attends to old age and death as suffering, When one attends to old age and death as non-self, illumination Light arises, knowledge arises, rapture arises, tranquility arises, happiness arises, conviction arises, exertion arises, mindfulness arises, equanimity arises, delight arises, 'This is the nature of delight,' he reflects on delight. Then distraction and agitation. By that agitation, his mind is seized. He does not truly understand the presence of aging-and-death as not-self. He does not truly understand the presence of aging-and-death as impermanent, he does not truly understand the presence of aging-and-death as suffering. Therefore it is said – "His mind is seized by agitation concerning phenomena. That is the time when that mind settles internally, becomes still, becomes unified, becomes concentrated. For him, the path arises." How does the path arise? Thus the path arises. Thus the fetters are abandoned, the latent tendencies are eliminated. Thus the mind is seized by agitation concerning phenomena. 7. In light and in knowledge, and in rapture, it trembles; In tranquility and in happiness, by which the mind quivers. In conviction and in exertion, and in mindfulness, it trembles; And in reflection on equanimity, and in equanimity, and in delight. These are the ten states, for one whose wisdom is well-practiced; He is skilled in the agitation concerning phenomena, and does not fall into confusion. It is distracted and defiled, the development of mind fails; It is distracted but not defiled, development fails. It is distracted but not defiled, development does not fail; And the mind is not distracted, not defiled, the development of mind does not fail. By these four states, he fully understands the mind's contraction, distraction, and seizure in the ten states. The Discourse on Yuganaddha is finished. 2. Discourse on Truths 8. Former Introduction. "These four, monks, are real, not otherwise, not different. Which four? 'This is suffering,' monks, this is real, this is not otherwise, not different... This is true: 'This is the origin of suffering' this is true, this is not otherwise, this is not different. 'This is the cessation of suffering' this is true, this is not otherwise, this is not different. 'This is the path leading to the cessation of suffering' this is true, this is not otherwise, this is not different. These, monks, are the four truths, not otherwise, not different. 1. Explanation of the First Discourse How is suffering true in the sense of reality? Four aspects of suffering as suffering are true, not otherwise, not different. The aspect of suffering as oppression, as conditioned, as torment, as changeability – these four aspects of suffering as suffering are true, not otherwise, not different. Thus suffering is true in the sense of reality. How is the origin true in the sense of reality? Four aspects of the origin as origin are true, not otherwise, not different. The aspect of the origin as accumulation, as cause, as entanglement, as hindrance – these four aspects of the origin as origin are true, not otherwise, not different. Thus the origin is true in the sense of reality. How is cessation true in the sense of reality? Four aspects of cessation as cessation are true, not otherwise, not different. The aspect of cessation as escape, as seclusion, as unconditioned, as deathless – these four aspects of cessation as cessation are true, not otherwise, not different. Thus cessation is true in the sense of reality. How is the path true in the sense of reality? Four aspects of the path as path are true, not otherwise, not different. The aspect of the path as leading out, as cause, as vision, as dominance – these four aspects of the path as path are true, not otherwise, not different. Thus the path is true in the sense of reality. 9. In how many ways are the four truths penetrated as one? The four truths are penetrated as one in four ways. In the sense of reality, in the sense of non-self, in the sense of truth, in the sense of penetration – by these four aspects, the four truths are comprised as one. That which is comprised as one is a unity. A unity is penetrated by a single knowledge – the four truths are one. are penetrated. How are the four noble truths penetrated as one in the sense of reality? In four ways are the four noble truths penetrated as one in the sense of reality. The sense of suffering of suffering is the sense of reality. The sense of origin of origin is the sense of reality. The sense of cessation of cessation is the sense of reality. The sense of the path of the path is the sense of reality. By these four ways, in the sense of reality, the four noble truths are comprised as one. That which is comprised as one, that is oneness. Oneness is penetrated by one knowledge – the four noble truths are penetrated as one. How are the four noble truths penetrated as one in the sense of non-self? In four ways are the four noble truths penetrated as one in the sense of non-self. The sense of suffering of suffering is the sense of non-self. The sense of origin of origin is the sense of non-self. The sense of cessation of cessation is the sense of non-self. The sense of the path of the path is the sense of non-self. By these four ways, in the sense of non-self, the four noble truths are comprised as one. That which is comprised as one, that is oneness. Oneness is penetrated by one knowledge – the four noble truths are penetrated as one. How are the four noble truths penetrated as one in the sense of truth? In four ways are the four noble truths penetrated as one in the sense of truth. The sense of suffering of suffering is the sense of truth. The sense of origin of origin is the sense of truth. The sense of cessation of cessation is the sense of truth. The sense of the path of the path is the sense of truth. By these four ways, in the sense of truth, the four noble truths are comprised as one. That which is comprised as one, that is oneness. Oneness is penetrated by one knowledge – the four noble truths are penetrated as one.