English
All factors of enlightenment are factors leading to enlightenment, having a single characteristic of leading to liberation. Because of that single characteristic, they reach the perfection of development. This is the development by culmination. Therein, what is the culmination by abandonment? Dwelling contemplating the body in the body, one abandons the perversion of "beauty in the unbeautiful." His nutriment of edible food goes to full understanding. He becomes unattached to the clinging to sensuality. He becomes disjoined from the yoke of sensuality. He becomes disengaged from the bodily fetter of covetousness. He becomes free from defilement from the canker of sensuality. He crosses over the flood of sensuality. He becomes free from the dart of lust. His consciousness-station rooted in form goes to full understanding. His lust for the form element is abandoned. And he does not go by way of desire. Dwelling contemplating feelings in feelings, one abandons the perversion of "pleasure in suffering." His nutriment of contact goes to full understanding. He becomes unattached to the clinging to existence. He becomes disjoined from the yoke of existence. He becomes disengaged from the bodily fetter of ill-will. He becomes free from defilement from the canker of existence. He crosses over the flood of existence. He becomes free from the dart of hatred. His consciousness-station rooted in feeling goes to full understanding. His lust for the feeling element is abandoned. And he does not go by way of hatred. Dwelling contemplating mind in mind, one abandons the perversion of "permanence in the impermanent." His nutriment of consciousness goes to full understanding. He becomes unattached to the clinging to views. He becomes disjoined from the yoke of views. He becomes disengaged from the bodily fetter of adherence to rites and rituals. he is disjoined, and by the outflow of views, he becomes without outflow, and he crosses over the flood of views, and by the dart of conceit, he becomes without a dart, and for him, the consciousness-abiding based on perception goes to full understanding, and for him, passion in the element of perception is abandoned, and he does not go to a state of fear. Dwelling contemplating phenomena in phenomena, he abandons the perversion of 'self in what is not self', and for him, mental volition as nutriment goes to full understanding, and by the clinging to the doctrine of self, he becomes non-clinging, and by the yoke of ignorance, he becomes disjoined, and he is disjoined from the bodily knot of clinging to 'this is the truth', and by the outflow of ignorance, he becomes without outflow, and he crosses over the flood of ignorance, and by the dart of delusion, he becomes without a dart, and for him, the consciousness-abiding based on volitional formations goes to full understanding, and for him, passion in the element of volitional formations is abandoned, and he does not go to a state of delusion. This is the superimposition by abandonment. Therefore, Venerable Mahākaccāna said: “Whatever phenomena have whatever root, and whatever meanings were revealed by the sage; They should be superimposed, this is the superimposition method.” The superimposition method is appointed. And the analysis of methods is finished. 1. The Compilation of the Exposition Method 52. “First, the sixteen methods, having looked at the directions from the eye of direction. Having condensed with a hook, one should expound the Sutta by three principles.” It is said, where should its exposition be seen? In the Compilation of Methods. Which then is the Compilation of the Exposition Method? “By an unguarded mind [body (Ud. 32)], and struck by wrong view; Overcome by sloth and torpor, one goes under Māra’s sway.” What does "by an unguarded mind" expound? Negligence, that is the path to death. And "struck by wrong view" is called when one sees "permanence in the impermanent," that is perversion. What then is the characteristic of that perversion? Perversion is characterized by grasping the opposite. What does it pervert? Three phenomena: perception, consciousness, and view. Where does it pervert? In the four self- In non-self objects, he perceives form as self, or self as having form, or form in self, or self in form. Similarly, feeling... perception... formations... consciousness he perceives as self, or self as having consciousness, or consciousness in self, or self in consciousness. Therein, form is the first object of perversion: "beautiful in the unbeautiful." Feeling is the second object of perversion: "pleasure in suffering." Perception and formations are the third object of perversion: "self in non-self." Consciousness is the fourth object of perversion: "permanent in the impermanent." Two things are defilements of the mind: craving and ignorance. The mind veiled by craving is perverted by two perversions: "beautiful in the unbeautiful" and "pleasure in suffering." The mind veiled by wrong view is perverted by two perversions: "permanent in the impermanent" and "self in non-self." Therein, that which is the perversion of view: he perceives past form as self, past feeling... past perception, past formations... past consciousness he perceives as self. Therein, that which is the perversion of craving: he delights in future form, future feeling... future perception, future formations, future consciousness he delights in. Two things are corruptions of the mind: craving and ignorance. By being purified from these, the mind becomes purified. Of these hindrances of ignorance and fetters of craving, the prior end is not discerned for those who wander and transmigrate, sometimes to hell, sometimes to the animal realm, sometimes to the realm of hungry ghosts, sometimes to the host of asuras, sometimes to devas, sometimes to humans. "Overcome by sloth and torpor." Sloth is the mind's unsuitability, its unworkability; torpor is the body's sluggishness. "He goes under the sway of Māra." He goes under the sway of Māra as defilement and Māra as being, for he, being veiled, is headed towards saṃsāra. These two truths were taught by the Blessed One: suffering and its origin. Of these... He teaches the Dhamma for the full understanding and for the abandoning of suffering, for the full understanding of suffering and for the abandoning of its origin. By which one fully understands, by which one abandons, this is the path. That abandoning of craving and ignorance, this is cessation. These are the four truths. Therefore the Blessed One said: "with an unguarded mind." Therefore Venerable Mahākaccāyana said: "with the gratification and danger." The designated teaching is the method-collection. 2. The method-collection of investigation 53. Therein, what is the method-collection of investigation? Therein, craving is of two kinds: wholesome and unwholesome. The unwholesome leads to transmigration, the wholesome leads to reduction, the craving for abandoning. Conceit also is of two kinds: wholesome and unwholesome. That conceit by relying on which one abandons conceit, this conceit is wholesome. But that conceit which produces suffering, this conceit is unwholesome. Therein, that sorrow based on renunciation, thinking, "When shall I, having realized that sphere, enter and dwell in it, which the noble ones, having realized the peaceful sphere, enter and dwell in it?" to him arises longing, longing as a condition for sorrow. This craving is wholesome, the liberation of mind through dispassion for lust. Its object is wholesome, the liberation of wisdom through dispassion for ignorance. What is its investigation? The eight factors of the path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Where is it to be seen? In the fourth jhāna, as perfection. For in the fourth jhāna, one develops a mind endowed with eight factors: purified, cleansed, free from defilements, rid of corruptions, soft, workable, steady, attained to imperturbability. Therein he attains eight kinds: six supernormal powers and two special qualities. That mind, since it is purified, therefore it is cleansed; since it is cleansed, therefore it is free from defilements; since it is free from defilements, therefore it is rid of corruptions; since it is rid of corruptions, therefore it is soft; since it is soft, therefore it is workable; since it is workable, therefore it is steady; since it is steady, therefore it is attained to imperturbability. Therein, defilements and corruptions, both of these... The knowledge-side. And that agitation, and that instability of mind, this is the view-side. Four faculties: the faculty of pain, the faculty of displeasure, the faculty of pleasure, and the faculty of joy cease in the fourth jhana. For him the faculty of equanimity remains. He continuously attends to the higher attainment. As he continuously attends to the higher attainment, in the fourth jhana gross perceptions arise, and weariness and perception of aversion. He, by completely transcending perceptions of form, by the disappearance of perceptions of aversion, by not attending to perceptions of diversity, realizing and entering upon the attainment of the infinitude of space, thinking "space is infinite," he dwells. The bringing forth of supernormal knowledge, the sphere of perceptions of form, transcends perceptions of diversity, and his perception of aversion disappears. Thus, for that one who is concentrated, the light of concentration disappears, and the vision of forms. That concentration, endowed with six factors, should be reviewed. My mind is accompanied by non-covetousness in all the world. My mind is without ill-will towards all beings. My energy is aroused and sustained. My body is tranquil, not agitated. My mind is concentrated, not distracted. My mindfulness is established, not confused. Therein, that which is my mind accompanied by non-covetousness in all the world,