English
For in the wholesome side, four factors plunge into the object: faith, mindfulness, concentration, and wisdom. Therefore, faith is said to be conviction, mindfulness is said to be non-wavering, concentration is said to be establ Thus, wisdom is thorough investigation. But in the unwholesome side, three things investigate an object: craving, view, and ignorance. Therefore, they are called floods. Here, concentration of mind is not strong. Just as when a place where dust has gathered is sprinkled with water and smoothed, the dust settles for only a short time, and as it dries, it rises again to its original state, so too, on the unwholesome side, concentration of mind is not strong. But just as when that place is drenched with pots of water, dug with a hoe, and after beating, pressing, and rubbing, it is plastered, an image appears as in a mirror, and even after a hundred years have passed, it seems as if it were done that very moment, so too, on the wholesome side, concentration of mind is strong. Non-distraction is the opposite of distraction, which occurs due to restlessness and doubt. The mind, going under the influence of restlessness and doubt, is said to be scattered. But this kind of scattering does not occur, hence non-scattering. And due to restlessness and doubt, the mind is said to be distracted, being carried here and there. But this is the state of a mind that is not distracted, hence the state of a non-distracted mind. Tranquility is of three kinds: tranquility of mind, tranquility of disputes, and tranquility of all formations. Therein, concentration of mind in the eight attainments is called tranquility of mind. For relying on that, mental agitation and mental throbbing cease and subside, therefore it is called tranquility of mind. The sevenfold settlement of disputes, beginning with facing the accused, is called tranquility of disputes. For relying on that, those various disputes cease and subside, therefore it is called tranquility of disputes. But since all formations cease and subside upon reaching Nibbana, therefore that is called tranquility of all formations. In this context, tranquility of mind is intended. The faculty of concentration causes the state of the chief to be established in the characteristic of concentration. The power of concentration does not waver in the face of restlessness. Right concentration is concentration according to reality, concentration leading to deliverance, and wholesome 12. Faith, in the exposition of the faculty of faith, is faith because of believing in the qualities of the Buddha, etc. Or, faith is so called because one believes and trusts in the Buddha, etc., the jewels. Believing means the act of believing. Penetration is diving into the qualities of the Buddha, etc., as if entering by breaking through. Serenity is that by which beings are exceedingly pleased with the qualities of the Buddha, etc., or one is pleased oneself. Now, since in another way, when beginning with compound words like the faculty of faith, etc., the analysis of the words is done by taking only the first word – this is the nature of Abhidhamma – therefore, "faith" is said again. Or, just as the faculty of a woman is the faculty of womanhood, this is not so. But this, indeed, is faith, the faculty, the faculty of faith. Thus, "faith" is said again to indicate the state of equal case. Thus, the purpose of repeating the first word in all word expositions should be understood. The faculty of faith makes one accomplish the purpose of conviction. The power of faith does not waver in the face of disbelief. 13. In the exposition of the faculty of energy, "mental" is said to show that energy is invariably mental. For this energy, "Whatever, monks, is bodily energy, that too is an enlightenment factor of energy; whatever is mental energy, that too is an enlightenment factor of energy. Thus, this goes into the statement," and in such suttas, although it is called "bodily" because it arises in one who is doing walking meditation, etc., there is no such thing as bodily consciousness, as it were, but it is only mental, to show this, "mental" is said. The beginning of energy means the beginning consisting of energy. By this, it rejects other beginnings. For this word "beginning" has come in many meanings, such as action, offense, activity, energy, injury, and destruction. "Whatever suffering arises, all is due to the condition of beginning; With the cessation of beginnings, there is no arising of suffering." Here, action has come as "beginning." "And he begins and feels remorse." Here, "ca hotī" implies an offense. "Great sacrifices, great undertakings, are not of great fruit" implies the act of raising the sacrificial post, etc. "Begin, go forth, strive in the Buddha's teaching" implies energy. "Intending to kill the ascetic Gotama" implies violence. "He abstains from injury to seeds and plants" implies destruction, such as cutting and breaking. But here, energy itself is intended. Therefore, it is said, "Energy-arousal means arousal in the sense of energy." For energy is called arousal in the sense of initiating. This is its characteristic term. Going forth in the sense of emerging from sloth is exertion. Striving in the sense of advancing to a further state is effort. Exertion in the sense of rising up and controlling is endeavor. Striving in the sense of exertion is striving. Enthusiasm in the sense of urging on is zeal. Intense enthusiasm in the sense of excessive zeal is vehemence. Firmness in the sense of stability is strength. Holding in the sense of maintaining or continuously establishing a wholesome series of mental and psychic factors is resolution. Another way: Exertion is for warding off desires, Effort is for cutting bonds, Endeavor is for crossing the flood, Striving is in the sense of going to the far shore, Zeal is in the sense of being foremost, Vehemence is in the sense of being excessive, Strength is for unbarring the gate, Resolution is for establishing stability. "Let skin, sinew, and bone remain" thus, during the time of action, unwavering effort due to unrelaxed effort; it means firm effort, strong effort. Since this energy does not abandon desire in the place of doing wholesome deeds, does not abandon the burden, does not let go, does not release, brings about an unyielding mind, therefore, non-abandonment of desire is non-abandonment. It is called "bearing the yoke." Just as they say in a place with water suitable for that kind, "Take the ox that bears the yoke," it bears the yoke, pressing the ground with its knees, and does not let it fall to the ground. Just so, energy lifts up and takes on the yoke in the place of doing wholesome deeds. Therefore, it is said, "one who is energetic." The energy faculty makes the state of dominance in the characteristic of exertion. The energy force does not waver in laziness. Right effort is the appropriate and definitive wholesome exertion. 14. In the exposition of the faculty of mindfulness, mindfulness is in the sense of remembering. This is the nature word for mindfulness. Repeatedly remembering, in the sense of recollection, is recollection. Mindfulness is in the sense of turning back, as if going towards. Or, this is merely an increased measure due to the prefix. The mode of remembering is the state of remembering. But since "the state of remembering" is a name for three kinds of remembering, therefore, the word "mindfulness" is repeated to prevent that. The meaning here is that the state of remembering is called mindfulness. The state of retaining is the state of holding, due to holding the learned texts. The state of non-immersion is the state of non-sinking, in the sense of not sinking down. For example, gourds and pots float in water and do not sink down; mindfulness is not like that in regard to the object. It sinks into the object; therefore, it is said to be the state of non-immersion. The state of non-confusion is the state of not confusing things done or spoken long ago. The faculty makes the state of dominance in the characteristic of establishing and in the characteristic of illuminating. The faculty called mindfulness is the faculty of mindfulness. The force of mindfulness does not waver in negligence. Right mindfulness is the appropriate dwelling, definitive mindfulness, and wholesome mindfulness. 16. In the exposition of the faculty of wisdom, wisdom is in the sense of making things clear, by making each thing distinct. Or, wisdom is so called because it knows the teachings in that way, such as impermanence. This is its nature word. The mode of knowing is knowing. It investigates impermanence and so on; investigation is the word increased by the prefix. It investigates the four noble truths; therefore, it is investigation of the teachings. Discerning is in the sense of discerning the characteristics of impermanence and so on. That same thing, again, is said to be characterized by repeated investigation, marked by the nature of repeated observation. The state of being wise is wisdom. The state of being skillful is skillfulness. The state of being clever is cleverness. Thoroughness is distinctiveness by way of distinguishing impermanence, etc. Reflection is thinking by way of reflecting on impermanence, etc. Or, that which arises causes one to think about impermanence, etc.; therefore, it is reflection. Investigation is thoroughly examining impermanence, etc. Bhūri is a name for the earth. This too, because it pervades with the meaning of compactness and the meaning of extension, is bhūri. Therefore, it was said, "Bhūri means the earth. Endowed with wisdom that is expansive and vast, like the earth, is called one of vast wisdom." Moreover, bhūri is a designation for wisdom. Because it delights in what is real, it is bhūri. Like lightning, it crushes and destroys defilements on a mountain of rock; therefore, it is medhā. Or, medhā is quickness in grasping and retaining.