English
These are the ten states of the perfected ones, of arahantship. There, by the eightfold path, four kinds of development are also obtained: development of virtue, development of body, development of mind, and development of wisdom. There, by right action and right livelihood, the body is developed. By right speech and right effort, virtue is developed. By right thought and right concentration, the mind is developed. By right view and right mindfulness, wisdom is developed. By this fourfold development, two states reach the perfection of development: mind and wisdom. Mind b... Calmness is for the development of concentration, wisdom is for the development of insight. Therein, wisdom, by the abandonment of ignorance, makes the mind unmixed with defilements. Wisdom, through development, perfects the development of the mind itself. Thus, for one whose mind is well-developed, from where will suffering come to them? Moreover, for that venerable one, the element of non-ill-will was resolute; he did not enter into that state which gives a blow to formations. In a body conceived by formations, he does not experience suffering. This is the meaning of the Sutta. 94. Therein, what is the teaching? In this Sutta, the ten unconditioned states of Arahantship are taught, and immeasurable right discernment. Therein, what is the analysis? Like a rock, whatever states are subject to pleasant and painful feelings, for those who contemplate them as without form, they are appeased. The experience of feeling from the body does not arise, suffering is not experienced. Therein, what is the justification? For one whose mind is thus developed, from where will suffering come to them? In the three developments, suffering does not enter the mind, nor in the development of mind. Nor in the development of cessation, nor in the immediate development of concentration. Thus, "for one whose mind is thus developed" is the proximate cause for the fruit of concentration. Therein, what is the characteristic? "For one whose mind is thus developed" means the minds are developed as first indicated: wisdom, virtue, body, mind. Virtue is also well-developed, being stable physically and mentally, it does not waver. Similarly with feeling, similarly with perception, similarly with formations. "From where will suffering come to them?" Neither does happiness follow, nor does neither-painful-nor-pleasant come. Therein, what is the fourfold division of the method? Here, what is the intention of the Blessed One? Those who will be overwhelmed by suffering will be deprived of such attainments. This is the intention of the Blessed One here. And those who are displeased will become so; for the pleased, there will be joy and delight. This is the intention of the Blessed One there. Reversion: there is no ground for reversion. Elucidation: "For one whose mind is thus developed, from where will suffering come to them?" Twofold exposition— exposition of the cause of suffering and exposition of the opposite. What is that cause of suffering? From which suffering comes. When the opposite is stated, the remaining qualities, virtue, are both cause and condition; all those qualities are stated. When one quality conducive to awakening is stated, all qualities leading to awakening are stated. Among these, what is the fourfold method? In this discourse, what is the Blessed One's intention? Those who are desirous of non-regret, they become perfected in virtue, desirous of joy, perfected in non-regret— this is the Blessed One's intention here... ...and so on... this is the fourfold method. Among these, what is the turning? This discourse is conducive to penetration. What is penetration, that is cessation. By which one penetrates, that is the path. What is penetrated, that is suffering. What is abandoned by the path leading to penetration, that is called the origin. Among these, what is the analysis? "The non-regret of the virtuous one" is to be analyzed. For one who clings, there is no non-regret as long as one undertakes unwholesome deeds by body or by speech, done out of fault. Even if it is thus for him: "This is well-done, this is well-practiced," yet joy does not arise for him through that non-regret until liberation. "For such a virtuous one, there is non-regret"— this is to be analyzed. This is the analysis method. Among these, what is the transformation? By these seven accomplishments of proximate cause, the eleven proximate causes in the analysis cause abandonment to be abandoned. This is the transformation. Among these, what are the synonyms? These are the synonyms for these noble qualities: powers, factors of awakening, liberations, concentrations, attainments. Among these, what is the designation? "The non-regret of the virtuous one" is designated in the aggregate of virtue by the designation of renunciation, and by the designation of sitting. Thus, the ten factors are designated by two factors each. Among these, what is the descent? This discourse conducive to penetration descends into five, just as what was first indicated, so it should be indicated in the aggregates, elements, and sense bases, starting with the faculties. Among these, what is the purification method? The non-regret of the virtuous one. Not yet pure is the undertaking, Those without regret rejoice. Not yet pure is the undertaking, When the eleven factors are taught, Then pure is the undertaking. This is the purification. Therein, what is the resolution? Declared as the excellence of virtue. Thus, all ten factors Are the benefit of the aggregate of virtue. And suitable dwelling in a country is a condition, And right self-aspiration is a cause. For the aggregate of concentration, happiness is a cause, Tranquility is a condition. By which, co-arising with jhāna and its establishment, The jhāna factors are another way. Seeing danger in sensual pleasures Is a condition for concentration. Seeing benefit in renunciation is a cause. Therein, what is the establishment? That which is the faculty of energy, That is the aggregate of virtue. That which is virtue, Those four dhammas are the main ones. That which is practice in accordance with the Dhamma, That is the Pātimokkha restraint. 95. The verse "Whose mind is like a rock" [see Ud. 34 in Udāna]. "Like a rock" is a simile. Just as a rock is not shaken by wind, Not shaken by heat, not shaken by cold. Just as many inanimate things, They wither with heat, Dry up with cold, Are broken by wind. Not so is the rock. (The mind is) dispassionate towards things that excite passion, Not corrupted by things that excite aversion. This is the reason for sorrow in things that excite aversion. It is not shaken by ill-will or by heat. (But the ordinary mind) withers by cold or dries up. Thus the mind is not attached by passion, Not shaken by cold. What is the reason? Dispassionate towards things that excite passion, Not corrupted by things that excite aversion. What is the reason? In things that excite aversion, it does not get corrupted. That uncorrupted (mind) they will not revile. Therefore, it is not angered by things that provoke anger. For one whose mind is thus developed, From where will suffering come to them? This is the explanation of suffering, And from where will suffering come to such a one? This is declared. The turning around (of the question) "From where will suffering come to them?" That mental happiness, In the state without remainder, this does not exist. In the state with remainder, this exists. Again they said thus: That moment, that instant, Both are unexperienced. That which is with remainder, And that which is without remainder. That moment, that instant, That which is without remainder, And that which is with remainder, Are unexperienced. Happiness... Of wisdom, non-returning. This here is the special turning around. What is the synonym here? Whose mind is thus developed, or developed, well-developed, established, made a basis, well-commenced. Mind means intellect, consciousness, mind-faculty, mind-consciousness element. What is the designation here? Mind, intellect, formations are designated by the designation of appeasement. Concentration is designated by the designation of the perfected one. Suffering is designated by the designation of cutting off. What is the penetration here? When the mind is pointed out, the five aggregates are pointed out. This is penetration into the aggregates. When the mind-consciousness element is pointed out, the eighteen elements are pointed out. This is penetration into the elements. When the mind-base is pointed out, all bases are pointed out. There, the mind-base is the proximate cause of name-and-form. From name-and-form as condition, the six sense-bases. Likewise in dependent origination. This is penetration. What is the purification here? The pure beginning itself. What is the determination here? The six faculties, development, designation for oneness. The body, being the sixth, is designated for oneness. What is the requisite here? For the arising of the mind's prior cause, attention and its inclination. And that which, in the undelivered state, due to the undeveloped special qualities, the mind continually goes. If concentration's happiness is the cause, non-remorse is the condition. This cause, this condition, is the requisite. What is the application here? For one who has thus developed, these qualities should be applied. Body, virtue, wisdom. Developed mind means not delighting, not inclining, not manifold, not minute, not attached to falling into. This is the sphere of commonality. Not for that trainee is right concentration. All ten qualities of an Arahant, the perfected one, are pointed out. Discourses pertaining to the perfected ones. 96. Indeed, venerable sir, for whom mindfulness of the body is undeveloped, this one, having assailed some fellow practitioner, having fallen into, not having settled, might wander in the countryside. That venerable one in this denies two...