English
But mindfulness that grasps the body, abandoning the perversion of 'beautiful' in the body, is perfected by the path, hence it is called mindfulness of the body. Mindfulness that grasps feeling, abandoning the perversion of 'pleasant' in feeling, is perfected by the path, hence it is called mindfulness of feeling. C When ‘impermanent’ is seen, the perversions are abandoned, mind-grasping mindfulness, perfected by the path, is called contemplation of mind. When ‘self’ is seen in phenomena, the perversions are abandoned, phenomena-grasping mindfulness, perfected by the path, is called contemplation of phenomena. Thus, a single mindfulness, associated with the path, obtains four names, by fulfilling four functions. Therefore it was said: ‘But in the moment of the supramundane path, they are found in a single mind.’ Explanation of the Suttanta method. 2. Explanation of the Abhidhamma method 374. In the Abhidhamma method, because the exposition begins with supramundane mindfulness meditation, just as the framework is established in mundane mindfulness meditation on objects such as the body, having established it thus, all the contemplations of the body, etc., are indicated merely by showing the beginning of the method of exposition divided in the Dhammasaṅgaṇī. There, the difference in methods should be understood. How? In contemplation of the body, on the path of stream-entry, in absorption in jhāna, there are five instances: purity, purity-voidness, voidness, purity-desirelessness, desirelessness. In these five instances, there are ten methods by way of two sets of four-fivefold approaches. Thus, in the remaining absorptions as well, there are two hundred methods. These, multiplied fourfold by the four dominances, are eight hundred. Thus, the pure ones are eight hundred with two dominances, so all together there are a thousand methods. Similarly, in contemplation of feeling, etc., and in pure mindfulness meditation, there are five thousand methods on the path of stream-entry. And just as on the path of stream-entry, so too in the remaining paths, there are twenty thousand methods in the wholesome; but in the divisions of voidness, desirelessness, signlessness, etc., there are three times that many, sixty thousand methods in the result. Thus, in the same way, by way of the indication of wholesome and resultant mindfulness meditation, both fulfilling their functions and having their functions fulfilled, and by way of contemplation of the body, etc., and by way of purity, there are ten kinds of distinctions, five in the wholesome, five in the result, eighty in total. Adorned with glory, the Abhidhamma exposition of the classification. 3. Description of the Questions 386. In the questions, the wholesome nature of the mindfulness practices should be understood according to the Pāli. However, in the triads of objects, all of these, because they occur having the immeasurable Nibbāna as their object, are only of immeasurable object, not of the path as object; however, as a condition by way of co-nascence, they are of the path as their condition; or, having made energy or investigation pre-eminent, they are dominant through the path at the time of cultivating the path; they should not be made to occur by desire or mind being pre-eminent, and they are dominant through the path, and they should not occur even at the time of fruition; they should not occur even through having a single object in the past, etc.; however, because Nibbāna is an external phenomenon, they are called external objects. Thus, in this question, only the supramundane mindfulness practices that have arisen are spoken of. For the Perfectly Enlightened One spoke of the mindfulness practices mixed with mundane and supramundane only in the Suttanta exposition; however, in the Abhidhamma exposition of questions, only the supramundane. Thus, this analysis of mindfulness practices is also shown by extracting and dividing the three rounds. Here ends the description of the Analysis of Mindfulness Practices in the Commentary to the Dispeller of Delusion. 8. Analysis of Right Exertions 1. Suttanta Exposition 390. Now, immediately after that, in the Analysis of Right Exertions, "four" is a numerical limit. By that, it indicates the limit of right exertions, that it is neither less than that nor more. "Right exertions" means exertions of cause, exertions of means, exertions of wise attention. "Here, a bhikkhu" means a bhikkhu who has undertaken the practice in this Dispensation. "Of unarisen" means of not yet arisen. "Evil" means base. "Unwholesome states" means states born of unskillfulness. "For the non-arising" means for the purpose of not arising. "Generates desire" means he generates, produces, wholesome desire reckoned as the wish to do. "Exerts" means he makes effort, exertion. "Arouses energy" means he makes physical and mental energy. "Steadies his mind" means, with energy co-nascent with that, He uplifts the mind with effort. He makes effort, therefore it is effort of striving. These four terms in order should be connected with constant action of cultivation, development, and frequent practice. Of arisen evil states, meaning of evil states that have reached the state of not being unarisen. For abandoning, meaning for the purpose of abandoning. Of unarisen wholesome states, meaning of states born of skill that have not yet arisen. For arising, meaning for the purpose of arising. Of arisen states, meaning of states that have arisen. For stability, meaning for the purpose of stability. For non-confusion, meaning for non-loss. For greater development, meaning for repeated development. For abundance, meaning for abundant state. For cultivation, meaning for growth. For fulfillment, meaning for the purpose of fulfillment. This, for now, is the single-term meaning extraction of the four right efforts, by way of the summary statement. 391. Now, to show those terms by dividing them in order, the way of exposition is begun with the method "How does a bhikkhu of unarisen states...". There, what is similar to what comes in the lower Dhammasaṅgaha, that should be understood in the same way as said in its commentary. But what is not found there, in the designation of desire, "yo chando" means desire by way of inclination. Chandikatā means the state of being inclined, or the manner of doing desire. Kattukamyatā means the wish to do. Kusalo means skilled. Dhammacchando means natural desire. For this desire is of many kinds and various sorts, such as desire of craving, desire of views, desire of effort, and desire of the Dhamma. Among these, dhammacchando in this place is intended as the desire to do, the skilled desire for the Dhamma. He generates this desire, meaning he generates desire while doing desire. Sañjaneti, the term is increased with a prefix. He arouses, meaning he arouses that while doing desire. Samuṭṭhapeti, the term is increased with a prefix. He produces, meaning he produces that while doing desire. Abhinibbatteti, the term is increased with a prefix. Moreover, while doing desire, he generates desire. While constantly doing that, he He brings it forth. Fallen by some obstacle, he lifts it up again, he raises it. Bringing it to continuity, he fully raises it. Making it manifest, he produces it. Producing it with non-slackening, with unremitting effort, with unyielding effort, with directness, he thoroughly produces it. 394. In the exposition of effort, while making effort, he undertakes effort. The second word is increased by a prefix. While making effort, he cultivates and develops it. Doing it again and again, he increases it. Doing it from the beginning, he undertakes it. Doing it again and again, he fully undertakes it. Cultivating it by means of development, he cultivates it. Increasing it, he develops it. Making that same thing abundant in all activities, it should be understood that he makes it abundant. 395. In the exposition of seizing the mind, joining it with the seizing of effort, he seizes the mind, that is, he lifts it up. Seizing it again and again, he fully seizes it. Thus, having fully seized it, so that it does not fall, supporting it with the support of effort, he supports it. Even having supported it, for the sake of stability, supporting it again and again, he re-supports it. 406. In the exposition of the term "stability," to show that all of the non-confusion, etc., are synonymous with stability, it was said, "That stability is non-confusion," etc. Here, the lower word is the meaning of the upper word, and the upper word can also be said to be the meaning of the lower word. The rest is clear in meaning everywhere. This, then, is the explanation of the text. Here, however, is the discussion of the decision. This discourse on right effort is of two kinds: mundane and supramundane. Therein, the mundane occurs in all preliminary stages. It should be understood in the moment of the mundane path by the Kassapa-saṃyutta discourse. For it was said there: "There are these four right efforts, friend. Which four? Here, friend, a bhikkhu makes an effort thinking, 'May evil, unwholesome qualities, not yet arisen, not arise to my detriment'; 'May evil, unwholesome qualities, which have arisen, That unarisen unwholesome states, if not abandoned, would lead to harm, he makes an effort; That unarisen wholesome states, if not arisen, would lead to harm, he makes an effort; That arisen wholesome states, if ceasing, would lead to harm, he makes an effort. Here, "unarisen wholesome states" refers to both serenity and insight, and the path. Arisen unwholesome states are serenity and insight. But the path, once arisen and ceasing, is not something that leads to harm. For it ceases only after giving rise to the fruit. Or, in the former case, it should be taken as serenity and insight, but that is not fitting. Regarding this, to illustrate the meaning that "arisen serenity and insight, when ceasing, lead to harm,"