English
Is divided into five. For restraint-discipline is fivefold, Restraint of morality, restraint of mindfulness, Restraint of wisdom, restraint of patience, Restraint of effort. Abandoning-discipline is also fivefold, Momentary abandonment, suppression abandonment, Cutting-off abandonment, tranquility abandonment, Escape abandonment. There, "He is endowed with and possesses This restraint of the Pātimokkha," This is restraint of morality. "He guards the eye faculty, He undertakes restraint of the eye faculty," This is restraint of mindfulness. "Whatever currents are in the world, (Ajita, said the Blessed One) Mindfulness is their prevention; I call it restraint of the currents, They are closed with wisdom." This is called restraint of wisdom. "He is patient with cold and heat," This is restraint of patience. "He does not tolerate an arisen thought of lust," This is restraint of effort. And all this restraint, Is the discipline of those things that should be restrained, According to their respective natures. And because of restraint, restraining bodily misconduct and so on, it is called restraint. Because of subduing, it is called subduing. Thus, this "restraint and subduing" should be understood as fivefold. Similarly, that which, in the insight knowledges, such as the delimitation of name and form, is the abandonment of that and that disadvantage, due to being opposed, like darkness by the light of a lamp, that is, by the delimitation of name and form, the abandonment of the view of individuality, by the comprehension of conditions, the abandonment of causeless and false-cause views, by the same, in its later stage, the abandonment of doubt, by overcoming perplexity, by the touching of groups, the abandonment of grasping 'I' and 'mine', by the delimitation of path and non-path, the abandonment of the perception of non-path as path, by the seeing of arising, the abandonment of annihilationism, by the seeing of passing away, the abandonment of eternalism, by the seeing of fear, the abandonment of the perception of safety in what is fearful, by the seeing of danger, the abandonment of the perception of enjoyment, by disgust contemplation, the abandonment of delight perception, by the knowledge of desire for deliverance, the abandonment of the lack of desire for deliverance, by the knowledge of equanimity, the abandonment of lack of equanimity, by conformity, the abandonment of being contrary to the stability of the Dhamma and to Nibbāna, by the change-of-lineage, the abandonment of grasping the sign of formations, this is called "momentary abandonment". But that which, by concentration, with the distinction of access and attainment, is the prevention of the arising of defilements, like a water lily on the surface of water by striking a pot, is the abandonment of those and those hindrances and so on, this is called "suppression abandonment". "Because of the cultivation of the four noble paths, for the abandonment of the views of those possessing that and that path, in their own minds," and so on, in the manner stated, the abandonment of the multitude of defilements belonging to the side of arising, by way of their complete non-occurrence, this is called "eradication abandonment". But that which, at the moment of fruition, is the tranquility of the defilements, this is called "tranquility abandonment". That which, because of being free from all formations, is Nibbāna, where all formations are abandoned, this is called "escape abandonment". And since all this abandonment is abandonment in the sense of relinquishment, and subduing in the sense of subduing, therefore it is called "abandonment and subduing". That and that abandonment... Or from whatever source that particular discipline arises, it is called the discipline of abandonment. Thus, the discipline of abandonment should be understood as fivefold. In brief, this discipline is twofold, but in detail, it is tenfold, due to the difference in restraint, and because what should be abandoned is not abandoned. Since this does not exist for the unlearned ordinary person, therefore, due to its absence in him, he is called "undisciplined." This same principle applies here: "He is not a seer of good people, unskilled in the Dhamma of good people, undisciplined in the Dhamma of good people." This is not a repetition, but a matter of meaning. As it was said: "Those who are noble are those who are good people, those who are good people are those who are noble. Whatever is the Dhamma of the noble ones, that is the Dhamma of the good people, whatever is the Dhamma of the good people, that is the Dhamma of the noble ones. Whatever is the discipline of the noble ones, that is the discipline of the good people, whatever is the discipline of the good people, that is the discipline of the noble ones. Whether it is 'noble' or 'good person,' whether it is 'noble Dhamma' or 'Dhamma of good people,' whether it is 'noble discipline' or 'discipline of good people,' all these are one, of one meaning, the same, of equal share, of that nature, just that." Here, someone regards form as self, "What is form is me, what is me is form," thus he regards form and self as non-dual. "Just as with an oil lamp that is burning, the flame is the color, the color is the flame, thus he regards the flame and color as non-dual," just so, here, someone regards form as self, thus he sees form as self with the view of self. Or, "the self possesses form," taking "the self is formless," like a tree possessing a shadow, he regards the self as possessing form. Or, "form is in the self," taking "the self is formless," like fragrance in a flower, he regards form as being in the self. Or, "the self is in form," taking "the self is formless," like a jewel in a casket, he regards the self as being in form. The same principle applies to feelings, etc. Here, "form as self..." 'He perceives only pure form as self' is said. 'He perceives either a self possessed of form, or form in the self, or the self in form; he perceives feeling as self... perception... volitional formations... consciousness as self' - in these seven instances, 'formless is the self' is said. Either a self possessed of feeling, or feeling in the self, or the self in feeling - thus, in the twelve instances, with three each in the four aggregates, 'the self is a mixture of form and formlessness' is said. Therein, 'He perceives form as self, feeling... perception... volitional formations... consciousness as self' - in these five instances, the annihilation view is stated. In the remaining instances, the eternalist view. Thus here, there are fifteen views of becoming, and five views of non-becoming. All of them are obstacles to the path, not obstacles to heaven, and should be understood as overcome by the first path. 1008. He doubts the Teacher means he doubts either the Teacher's body, or his qualities, or both. Doubting the body, he doubts, 'Is there indeed a body adorned with the thirty-two marks of a great man, or is there not?' Doubting the qualities, he doubts, 'Is there indeed omniscient knowledge capable of knowing the past, future, and present, or is there not?' Doubting both, he doubts, 'Is there indeed a Buddha, a savior of the world, endowed with the bodily perfection radiant with the eighty minor marks, having realized omniscient knowledge capable of knowing all that should be known, or is there not?' For he doubts both his own existence and his qualities. He wavers means being unable to decide on an object, he is troubled and wearied. He does not decide means he does not attain conviction there. He does not become serene means he is unable to make his mind clear and become serene, he does not become serene in the qualities. But in 'He doubts the Dhamma,' etc., 'the four noble paths abandoning defilements, the four fruits of recluseship with defilements calmed, the deathless element that is the object-condition for the paths and fruits Doubting whether there is such a thing as great Nibbana, doubting whether this Dhamma leads out or does not lead out, is called doubting the Dhamma. Doubting whether these eight noble persons, the four on the path and the four in the fruit, exist, doubting whether this Sangha is practicing well or practicing poorly, doubting whether there is a result of giving to this Sangha, is called doubting the Sangha. Doubting whether the three trainings exist, doubting whether there is benefit from training in the three trainings, is called doubting the training. The former extreme means past aggregates, elements, and sense bases. The latter extreme means future ones. Doubting the past aggregates, etc., whether they existed or not, is called doubting the former extreme. Doubting the future ones, whether they will exist or not, is called doubting the latter extreme. Doubting both, is called doubting the former and latter extremes. Doubting whether the twelve-linked cycle of dependent origination exists, is called doubting the conditions and dependently arisen phenomena. Here is the meaning of the words: 'Because of this' are the conditions for aging and death, etc. 'The state of being because of this' is the conditionality. Or 'the state of being because of this' itself; this is a designation for birth, etc. Having arisen in dependence on each of those, birth, etc., is 'dependently arisen'. This is what is said: he doubts the state of being because of this and the dependently arisen phenomena. By morality: by cow-morality, etc. By vows: by cow-vows, etc. By morality and vows: by both of those. Purity: purity from defilements; or Nibbana itself, which is ultimate purity. That is the only thing: here, the only burden is abandonment. In this passage, only two things are mentioned: the defilement of views and the defilement of doubt. But these eight – greed, hatred, delusion, conceit, sloth, restlessness, shamelessness, and recklessness – are not mentioned. But it should be shown by bringing it forth.