English
therefore, now, to discuss the grasping of the perception and mental formation aggregates with the heading of associated phenomena, showing the contemplation of phenomena, he said "And how, monks?" etc. There, "existent" means existing by way of frequent occurrence. "Non-existent" means non-existent by way of non-occurrence or because of abandonment. "And how" means by what cause does sensual desire arise? "And he understands that" means he understands that cause. In this way, the meaning should be understood in all passages. There, sensual desire arises from unwise attention to the attractive. "Attractive sign" means both what is attractive and an attractive object are attractive signs. "Unwise attention" means unskillful attention, wrong-path attention, attention to impermanent as permanent, or to suffering as happiness, or to not-self as self, or to the unattractive as attractive. When one frequently engages in that, sensual desire arises. Therefore, the Blessed One said: "There is, monks, an attractive sign. There, frequent engagement in unwise attention – this is food for the arising of unarisen sensual desire, or for the increase and abundance of arisen sensual desire." But its abandonment occurs from wise attention to the unattractive. "Unattractive sign" means both what is unattractive and an unattractive object are unattractive signs. "Wise attention" means skillful attention, right-path attention, attention to impermanent as impermanent, or to suffering as suffering, or to not-self as not-self, or to the unattractive as unattractive. When one frequently engages in that, sensual desire is abandoned. Therefore, the Blessed One said: "There is, monks, an unattractive sign. There, frequent engagement in wise attention – this is non-food for the arising of unarisen sensual desire, or for the arising of arisen sensual desire." For increase, for abundance. And six things lead to the abandonment of sensual desire: grasping the sign of the repulsive, applying oneself to the contemplation of the repulsive, guarding the doors of the senses, moderation in eating, good friendship, and suitable talk. For even when one grasps the ten kinds of repulsive signs, sensual desire is abandoned, and also when one cultivates them; even when one guards the doors of the senses; even when one is moderate in eating, by making a habit of sustaining oneself with four or five morsels and drinking water when there is an opportunity. Therefore it was said: "Having eaten four or five morsels, let him drink water; Enough for the comfortable dwelling of a bhikkhu who strives." Even when one associates with a good friend who is devoted to the contemplation of the repulsive, like the Elder Asubhakammatissa, sensual desire is abandoned; even by suitable talk related to the ten kinds of repulsive things in places such as sitting and lying down, it is abandoned. Therefore it was said, "Six things lead to the abandonment of sensual desire." But one knows that the sensual desire abandoned by these six things does not arise again by the path of arahantship. By unwisely focusing on the sign of aversion, the arising of ill will occurs. There, aversion is the sign of aversion; the object of aversion is also the sign of aversion. Unwise focus has the same characteristic everywhere. When one frequently engages in it with respect to that sign, ill will arises. Therefore the Blessed One said: "There is, bhikkhus, the sign of aversion. Frequent unwise focus on that is food for the arising of unarisen ill will, and for the increase and abundance of arisen ill will." But by wisely focusing on the liberation of mind by loving-kindness, its abandonment occurs. There, when loving-kindness is mentioned, both attainment and access are meant; liberation of mind means only attainment. Wise focus has the characteristic already mentioned. When one frequently engages in it with respect to that, ill will is abandoned. Therefore the Blessed One said: "There is, bhikkhus, the liberation of mind by loving-kindness." There, excessive unwise attention: "This is a condition for the arising of unarisen ill-will, or for the increase and expansion of arisen ill-will." And further, six things lead to the abandonment of ill-will: grasping the sign of loving-kindness, devotion to the cultivation of loving-kindness, reflection on ownership of kamma, frequent reflection, good friendship, and suitable talk. For even one who grasps loving-kindness in one way or another, defined or undefined, spreading in directions, abandons ill-will. Even one who cultivates loving-kindness in a defined or undefined way, spreading in directions. 'What will you do being angry at him? Will you be able to destroy his virtue, etc.? Surely, you will come by your own kamma and go by your own kamma. Being angry at another is like taking burning embers, hot iron balls, excrement, etc., desiring to strike another. What will he do being angry at you? Will he be able to destroy your virtue, etc.? He will come by his own kamma and go by his own kamma; like an unaccepted gift, like a handful of dust thrown against the wind, that anger will fall back on his own head.' Thus, even one who reflects on the ownership of kamma of oneself and others, even one who, reflecting on the ownership of kamma of both, is established in reflection, even one who cultivates good friendship, devoted to the cultivation of loving-kindness like the Elder Assagutta, abandons ill-will; even by suitable talk based on loving-kindness in sitting, lying down, etc., it is abandoned. Therefore it was said, "Six things lead to the abandonment of ill-will." But one knows that, for the ill-will abandoned by these six things, there is no further arising in the future by the path of non-returning. Regarding "discontent," etc., unwise attention causes the arising of sloth and torpor. Discontent is aversion. Languor is physical laziness. Yawning is a physical contortion. Surfeit of food is food intoxication, food burning. Mental sinking is the mind's... A sinking mind. In these, such as discontent, frequently applying unwise attention, sloth and torpor arise. Therefore, the Blessed One said: "There is, monks, discontent, laziness, yawning, drowsiness after meals, and a sinking of the mind. There, frequent application of unwise attention: this is food for the arising of sloth and torpor that has not yet arisen, or for the increase and abundance of sloth and torpor that has already arisen" (SN 5.232). But by wise attention to the element of initiative, etc., its abandonment occurs. The element of initiative means the initial effort of energy. The element of exertion means that which is stronger than that, due to emerging from sloth. The element of striving means that which is even stronger than that, due to advancing from one place to another. By frequently applying wise attention to this threefold energy, sloth and torpor are abandoned. Therefore, the Blessed One said: "There is, monks, the element of initiative, the element of exertion, the element of striving. There, frequent application of wise attention: this is non-food for the arising of sloth and torpor that has not yet arisen, or for the increase and abundance of sloth and torpor that has already arisen" (SN 5.232). Moreover, six things conduce to the abandonment of sloth and torpor: taking a sign from overeating, changing posture, attending to the perception of light, living in the open air, association with good friends, and suitable talk. For sloth and torpor come overwhelming like a great elephant to one who, having eaten food like a handful, vomited food, a small amount, a potful, a leaf-scraper, crow-pea food, and doing the ascetic's practice, sits in a place for night or day. But for a monk who lives on little, leaving room for four or five mouthfuls, drinking water, that does not happen. Even for one who takes a sign from overeating, sloth and torpor are abandoned. Also, for one who changes from the posture in which sloth and torpor overcome, also, for one who attends to moonlight, lamplight, torchlight at night, sunlight during the day, also, for one who lives in the open air, Abandoning sloth and torpor in a suitable dwelling, by associating with good friends, sloth and torpor are abandoned. Also, in places for sitting and so on, by discussing suitable topics, free from attachment, it is abandoned. Therefore, it was said, "Six things lead to the abandonment of sloth and torpor." But by these six things, one knows that the sloth and torpor, having been abandoned, will not arise again by the path of Arahatship. By the non-subduing of the mind, through unwise attention, arises restlessness and remorse. Non-subduing means a state of non-subduing; this is, in essence, restlessness and remorse. There, for one who frequently practices unwise attention, restlessness and remorse arise. Therefore, the Blessed One said: "There is, monks, non-subduing of the mind. There, frequent practice of unwise attention – this is food for the arising of unarisen restlessness and remorse, or for the increase and abundance of arisen restlessness and remorse" (SN 5.232). But by the subduing of the mind, which is called concentration, through wise attention, its abandonment occurs. Therefore, the Blessed One said: "There is, monks, subduing of the mind. There, frequent practice of wise attention – this is non-food for the arising of unarisen restlessness and remorse, or for the increase and abundance of arisen restlessness and remorse" (SN 5.232). Moreover, six things lead to the abandonment of restlessness and remorse: being very learned, being inquisitive, being skilled in the Discipline, associating with elders, having good friends, and suitable conversation. Indeed, even for one who, having learned one, two, three, four, or five Nikāyas, in terms of both the text and the meaning, restlessness and remorse are abandoned