English
He, examining, "What is the cause of these five aggregates?" Sees, "They are caused by ignorance, etc." Then, this is cause and effect; There is no other being or person; There is only a mass of pure formations, Thus, by way of conditioned name-and-form, Having applied the three characteristics, Reflecting, contemplating, "Impermanent, suffering, not-self," he wanders. He, expecting penetration "today, today," On such a day, having obtained suitable weather, Suitable person, suitable food, or suitable hearing of the Dhamma, Having sat in Laṅkā, having brought insight to its peak, he was established in Arahantship. Thus, for these three people, the meditation subject was taught up to Arahantship. Here, however, the Blessed One, while teaching the formless meditation subject, taught it in terms of feeling. If it were taught in terms of contact or consciousness, it would not be clear, it would appear like darkness. But when taught in terms of feeling, it becomes clear. Why? Because the arising of feelings is obvious. For the arising of pleasant and painful feelings is obvious. When pleasure arises, agitating the entire body, crushing, pervading, overflowing, as if feeding on ghee mixed with a hundred kinds of honey, as if anointing with a hundred times cooked oil, as if extinguishing a burning with a thousand pots of water, it arises uttering the words, "Oh, pleasure! Oh, pleasure!" When pain arises, agitating the entire body, crushing, pervading, overflowing, as if inserting a hot iron plate, as if pouring molten copper, as if throwing a bundle of burning torches into a forest of dry grass, it arises crying out, "Oh, pain! Oh, pain!" Thus, the arising of pleasant and painful feelings is obvious. But neither-pleasant-nor-painful feeling is difficult to discern, dark, indistinct. It becomes clear to one who grasps it by inference, as the neither-pleasant-nor-painful feeling that is in the middle state, in terms of rejecting pleasure and displeasure, in the absence of pleasure and pain. How is that? Just as a hunter, following the trail of a deer fleeing after climbing a rock, sees the tracks on the near and far sides of the rock, and even though he does not see the tracks in the middle, he knows by inference, "It climbed here, it descended here, in the middle it must have gone through this part of the rock." Similarly, like a track at the place of ascent, the arising of pleasant feeling is obvious; like a track at the place of descent, the arising of painful feeling is obvious. "It climbed here, it descended here, in the middle Thus gone, as if taking by way of reasoning, with the passing away of pleasure and pain, that which is of a neutral nature, neither painful nor pleasant, becomes clear to one who takes it by way of reasoning. Thus the Blessed One, first having spoken of the form meditation subject, then, speaking of the formless meditation subject, showed it by way of feeling; and not only here does he show it thus, but in the Great Discourse of the Long Collection, in Sakka's Questions, in the Great Frames of Reference, in the Middle Length Collection, in the Frames of Reference and in the Shorter Destruction of Craving, the Greater Destruction of Craving, the Shorter Discourse on Discrimination, the Greater Discourse on Discrimination, the Raṭṭhapāla Sutta, the Māgaṇḍiya Sutta, the Analysis of the Elements, the Āneñjasappāya, in the Connected Collection, in the Shorter Nidāna Sutta, the Simile of the Tree, the Discourse on Investigation, in the entire Feelings Section, thus in many discourses, first having spoken of the form meditation subject, then, speaking of the formless meditation subject, he showed it by way of feeling. And as in those, so also in this Analysis of the Frames of Reference, first having spoken of the form meditation subject, then, speaking of the formless meditation subject, he showed it by way of feeling. Therein, in "I experience a pleasant feeling," etc., this is another way of understanding: "I experience a pleasant feeling," he understands, because at the moment of pleasant feeling there is no painful feeling, experiencing a pleasant feeling, he understands, "I experience a pleasant feeling." Therefore, that painful feeling which formerly existed, now being absent, and this pleasant feeling not having existed before, feeling is impermanent, unstable, subject to change, thus he is there fully aware. This was also said by the Blessed One: "At the time, Aggivessana, when one experiences a pleasant feeling, one does not at that time experience a painful feeling, nor a feeling that is neither painful nor pleasant, one experiences only a pleasant feeling at that time. At the time, Aggivessana, when one experiences a painful feeling...pe...a feeling that is neither painful nor pleasant, one does not at that time experience a pleasant feeling, nor a painful feeling. He feels a feeling, He feels a feeling of neither-pleasure-nor-pain at that time. But even a pleasant feeling, Aggivessana, Is impermanent, conditioned, dependently arisen, Subject to decay, subject to vanishing, Subject to cessation, subject to stopping. Even a painful feeling... Even a feeling of neither-pleasure-nor-pain, Aggivessana, Is impermanent, conditioned... Subject to stopping. Seeing thus, Aggivessana, The well-taught noble disciple Becomes disenchanted with pleasant feeling, Becomes disenchanted with painful feeling, Becomes disenchanted with feeling of neither-pleasure-nor-pain, Becoming disenchanted, he becomes dispassionate, Through dispassion, he is liberated, In liberation, there is the knowledge, "Liberated." "Destroyed is birth, the holy life has been lived, What had to be done has been done, There is no more for this state of being," he knows. In "Sensual pleasure" and so on, Sensual pleasure means The six kinds of mental pleasure feelings Based on the five strands of sense pleasure, Associated with household life; Non-sensual pleasure means The six kinds of mental pleasure feelings Based on renunciation; Sensual pain means The six kinds of mental pain feelings Associated with household life; Non-sensual pain means The six kinds of mental pain feelings Based on renunciation; Sensual neither-pleasure-nor-pain means The six kinds of neutral feelings Associated with household life; Non-sensual neither-pleasure-nor-pain means The six kinds of neutral feelings Based on renunciation. Their distinction is already given In the upper fifty section of the Pali Canon. "That object" means that feeling object. "In feelings outside" means in the feelings of another person. "Experiencing a pleasant feeling" means Experiencing a pleasant feeling in another person. "Internal and external" means Applying the mind to one's own feelings at one time And to another's feelings at another time. In this passage, since neither oneself nor another is specified, Therefore, just to show the grasping of feeling, It is said, "Here, a bhikkhu feels a pleasant feeling, a pleasant feeling," and so on. The rest here is self-explanatory. But in this section, only pure insight is spoken of. The Explanation of the Exposition of Contemplation of Feeling is finished. Explanation of the Exposition of Contemplation of Mind 365. In the Exposition of Contemplation of Mind also, below... That should be understood in the same way as said before. But in "A mind with lust" etc., "with lust" means associated with the eightfold greed. "Without lust" means mundane wholesome and indeterminate. But since this is contemplation, not a combination of states, therefore even a single supramundane state is not obtained here. Since they occur with or are abandoned by greed etc. in the sense of a single function of abandoning, therefore they are not taken because they are not obtained in the two places without alternative. The remaining four unwholesome minds do not partake of either the former place or the latter place. "With hate" means associated with twofold displeasure. "Without hate" means mundane wholesome and indeterminate. The remaining ten unwholesome minds do not partake of either the former place or the latter place. "With delusion" means associated with doubt and associated with restlessness, thus twofold. But since delusion arises in all unwholesome states, therefore the remaining ones also occur here. For in this pair alone, the twelve unwholesome minds are completely enumerated. "Without delusion" means mundane wholesome and indeterminate. "Contracted" means affected by sloth and torpor. For this is called a constricted mind. "Scattered" means associated with restlessness. For this is called a diffused mind. "Exalted" means belonging to the form realm and the formless realm. "Not exalted" means belonging to the sense sphere. "With something higher" means belonging to the sense sphere. "Without anything higher" means belonging to the form realm and the formless realm. Even there, "with something higher" is the form realm, "without anything higher" is the formless realm alone. "Concentrated" means one who has attainment concentration or access concentration. "Unconcentrated" means devoid of both concentrations. "Freed" means freed by temporary and overcoming freedom. "Unfreed" means devoid of both freedoms; but there is no opportunity here for freedom by eradication, tranquility, and escape. "His mind is with lust" means his mind is with lust. The rest is easy to understand since the meaning is clear from what was said below. In this section too, only pure insight is discussed. The explanation of the section on contemplation of mind is finished. Explanation of the Section on Contemplation of Phenomena Explanation of the Section on the Hindrances 3 Since so far, only the grasping of the form aggregate has been discussed in the contemplation of the body, only the grasping of the feeling aggregate in the contemplation of feeling, and only the grasping of the consciousness aggregate in the contemplation of the mind,