English
The attainment of that, this is the personal meaning. Whatever Dhamma the Blessed One teaches, the understanding of the meaning of that Dhamma. This is the meaning. Therein, the non-remorse of moralities is both a meaning and a benefit. And this benefit is that one does not go to a bad destination. Just as the Blessed One said: "This is the benefit: one who practices Dhamma well does not go to a bad destination." This is the meaning. That a person, in the stage of development, undertaking moralities, is endowed with morality, thus up to liberation, that is the aggregate of morality. Therein, that non-remorse which is indicated by way of underlying tendency, and that morality, this is the aggregate of morality. And joy, rapture, tranquility, by way of the faculty of concentration, this is the aggregate of concentration. That which, being concentrated, one knows things as they are, this is the aggregate of wisdom. These three aggregates: morality, concentration, and wisdom. And thus, that faculty of energy which perfects morality, for that reason he perfects morality, and strives for the non-arising of unarisen unwholesome states. And for the abandoning of what has arisen, And for the arising of unarisen wholesome states, And for the increase of arisen wholesome states, Thus is the faculty of energy declared. Therein, what is the aggregate of concentration, This is the faculty of concentration. The aggregate of wisdom is the faculty of wisdom, That should be seen in the four right efforts. Likewise, whoever strives for the non-arising of unarisen unwholesome states, This is the first right effort. That for what has arisen, This is the second. The four right efforts should be seen in the four jhānas. Likewise, with the aggregate of virtue, The element of renunciation is primary, And the three thoughts: The thought of renunciation, The thought of non-ill-will, And the thought of non-harming. They are common. What is brought by the joy of one who loves, This bodily pleasure, By unregulated affection, This is suffering. What is non-distraction therein, This is concentration. This is the first jhāna, With five factors. What is mental tranquility, With initial and sustained thought, Opposition, And what defilement and burning, That is ceased in the first jhāna. Likewise, what is the tranquility of defilements, And what is the tranquility of initial and sustained thought, Both these states are for tranquility. Therein, the pleasure of body and mind, The experience of pleasure, This is the tranquility of one with joy and pleasure. And what is the unification of mind, By that unification, What is the internal purification of mind, This is the fourth jhāna factor. Thus, internal purification, And unification of mind, And joy, and pleasure, This is the second jhāna, With four factors. Whoever experiences pleasure with a tranquil body, Pervaded by that excessive pleasure, What is mental pleasure, He, being dispassionate towards joy, Thus, by his dispassion towards joy, Attains equanimity. He, by dispassion towards joy, Attains equanimity. And he experiences pleasure. And he attains mindfulness with right wisdom. If there is mindfulness and one-pointedness, This is the third jhāna, With five factors. What is the mind of one who is happy, Concentrated, This is conducive to the highest one-pointedness, In the first jhāna, There is one-pointedness of mind. The feeling of our eye goes to full completion. Just as in the fourth jhana, so too that equanimity, calming mindfulness and clear comprehension and one-pointedness of mind, this is the fourth jhana. 92. Just as concentration is to be shown, so too the faculty of wisdom is to be seen in the four Noble Truths. That which one who is concentrated understands as it really is, that understanding is fourfold: as unattractive, as suffering, and as not-self. That which is the object, that suffering is the Noble Truth, understanding which one becomes disenchanted and liberated, so too the abandoning of the canker of sensual desire, the canker of becoming, the canker of views, the canker of ignorance, this cessation is the origin of cankers in the unabandoned state. These four Noble Truths are to be seen by the faculty of wisdom. Just as one who is concentrated understands as it really is, this is the stage of vision. And the fruit of stream-entry, understanding as it really is, one becomes disenchanted, this is also attenuated. Sensual desire and ill-will, and the fruit of once-returning, that by which one becomes disenchanted and dispassionate, this is the stage of developing the first jhana, and the liberation of mind through dispassion for lust, and the fruit of non-returning. That liberation by which one is liberated, this is the liberation by wisdom through dispassion for ignorance, and arahantship. These freedom from remorse and the faculty of energy, the four right exertions, freedom from remorse, and that above up to concentration, thus those four jhanas and the faculty of concentration, by which one who is concentrated understands as it really is. These four foundations of mindfulness, taking up the perfection of virtue, and endowed with relinquishment, and the unagitated mind regarding penetrating signs, this is the faculty of mindfulness, the four foundations of mindfulness. That again, by this teaching of the Dhamma, in three places, the faculty of going to vision, and by the abandoning of defilements, and the training in virtue, this is the faculty of faith. And the four factors of stream-entry are the fruits. The faculties of concentration are to be pointed out as conducive to progress in all discourses. That jhana, the attainment of which is knowledge grasped by energy, remembering, this is wisdom born of hearing. That concentration, the light of preceding and succeeding signs, by noble progress, as one wishes, this is wisdom born of reflection. This wisdom, where one thus concentrated knows things as they are, this is wisdom born of development. This is the explanation of the discourse. This discourse is penetrative, conducive to awakening, to be awakened. By which factors one endowed with them awakens, those factors awaken, therefore they are factors of awakening. Thus from the beginning, until moral conduct, vows, intention are to be done, for what does one fulfill moral conduct? For the non-arising of unarisen unwholesome states, for the abandoning of arisen unwholesome states, for the arising of unarisen wholesome states, for the increase of arisen wholesome states, this is the energy, a factor of that awakening. This is the awakening factor of energy. By this energy, two states from the beginning: non-remorse and joy, and then rapture, conditioned by non-remorse, conditioned by joy, this is the awakening factor of rapture. When one's mind is joyful, the body becomes tranquil. This is the awakening factor of tranquility. By that physical ease, when the mind of one who is happy becomes concentrated, this is the awakening factor of concentration. When one concentrated knows things as they are, this is the awakening factor of investigation of states. That which, taking morality as its basis, is in conformity with the five awakening factors, leading to signs, accompanied by the factors of joy and the factors of distinction, without forgetting, without deviation, this is the awakening factor of mindfulness. When one knows things as they are, one applies excessive energy. It is said to be the ground of agitation, it sends forth what is desired. It is said to be the ground of laziness, blamed by those free from factors, one awakens to the path of calm for the eye, that is equanimity. Therefore, that equanimity, having made it a factor of that awakening factor, is called the awakening factor of equanimity. This is the explanation of the discourse. 93. What is the teaching there? In this discourse, the four noble truths are taught. What is the analysis there? For one of good conduct, non-remorse up to liberation. By this question, "what is its meaning?" two words are questions, two words are answers. By two words, two higher knowledges. And by two words, answers. What does it ask? Unhindered body-existence. This action's, indeed, the foundation, and it produces unconditioned states. What is the justification there? For one with virtue, there is no remorse. And for one without craving, is there dispassion? This is the justification. What is the proximate cause there? Energy is the proximate cause of the faculty of energy. Concentration is the proximate cause of the faculty of concentration. Wisdom is the proximate cause of the faculty of wisdom. Energy is the proximate cause of non-hatred. Concentration is the proximate cause of non-greed. Wisdom is the proximate cause of non-delusion. The faculty of energy is the proximate cause of three path factors: right speech, right action, right livelihood. The faculty of concentration is the proximate cause of three path factors: right thought, right speech, right concentration. The faculty of wisdom is the proximate cause of two path factors: right mindfulness, and right view. What is the characteristic there? When the aggregate of virtue is spoken of, all three aggregates are spoken of. For virtue is like a rock, just as a rock cannot be moved by any enemies, so that mind is not shaken by any defilements. This is non-delusion. Dispassionate towards things that excite passion (see Ud. 34 in Udāna Pāḷi). This is non-greed. Not getting angry at things that provoke anger. This is non-hatred. There, wisdom is non-delusion, a root of skillfulness. Non-greed is just non-greed. Non-hatred is just non-hatred. By these three roots of skillfulness, one standing on the trainee's stage, produces the path of the perfected one. The trainee's stage produces states of accomplished action, and that is right liberation, and the knowledge and vision of the taste of liberation.