English
"Mental energy" means the energy that arises without bodily exertion, thinking, "I will not break this posture until my mind is liberated from the taints without clinging." "Bodily tranquility" means tranquility that calms the fatigue of three aggregates. "Mental tranquility" means tranquility that calms the fatigue of the consciousness aggregate. The determination in the equanimity enlightenment factor is similar to that in the mindfulness enlightenment factor. In this method, the seven enlightenment factors are said to be a mixture of mundane and supramundane. But the elders of old, saying, "It is not clear enough with just this," explained it by dividing it. For in these internal phenomena, when there are mindfulness, investigation, and equanimity, these three, being the object of one's own aggregates, are worldly. Likewise, physical effort before attaining the path. But joy and concentration without thought and examination are supramundane. The rest are a mixture of worldly and supramundane. Here, mindfulness, investigation, and equanimity are internal, having an internal object, but the supramundane has an external object, so their supramundane nature should not be connected. He who says that the effort arising from walking meditation is worldly does not tire. But when are joy and concentration without thought and examination supramundane? In the sense-sphere, joy as a factor of enlightenment is obtained, but joy without thought and examination is not obtained. In the form-sphere, joy without thought and examination is obtained, but joy as a factor of enlightenment is not obtained. In the formless-sphere, nothing at all is obtained. Here, by taking what is not obtained, even what is obtained is rejected. Thus, this joy without thought and examination, having gone out from the sense-sphere, and from the form-sphere, and from the formless-sphere, is said to be produced as supramundane. Similarly, in the sense-sphere, concentration as a factor of enlightenment is obtained, but concentration without thought and examination is not obtained. In the form and formless-spheres, concentration without thought and examination is obtained, but concentration as a factor of enlightenment is not obtained. Here, by taking what is not obtained, even what is obtained is rejected. Thus, this concentration without thought and examination, having gone out from the sense-sphere, and from the form-sphere, and from the formless-sphere, is said to be produced as supramundane. Moreover, the worldly should be taken and made supramundane; the supramundane should be taken and made worldly. For in internal phenomena, there is a time for developing mindfulness, investigation, and equanimity as supramundane. Here is the sutta: "Internal liberation, friends, I declare to be the destruction of all clinging; thus, these taints do not lie within him." through this sutta, they become supramundane. But when, through the effort of pacing, physical energy is produced, and without ceasing, insight is applied through the path, then that is supramundane. But those elders who say, "In kasiṇa-jhāna, ānāpāna-jhāna, and brahmavihāra-jhāna, one should not prevent the raising of the enlightenment factors," in their view, the vitakka-avicāra, pīti-samādhi enlightenment factors are mundane. The second method. 470-471. Now, showing the third method that proceeds by way of cultivating the enlightenment factors, he says again, beginning with "seven enlightenment factors." There also, this is the word-by-word explanation in sequence: "cultivates" means develops; generates again and again in one's own being, brings into existence. "Dependent on seclusion" means dependent on seclusion. Seclusion is separateness. And this is fivefold: momentary seclusion, suppression seclusion, eradication seclusion, tranquilization seclusion, and escape seclusion. Therein, momentary seclusion is insight. Suppression seclusion is the eight attainments. Eradication seclusion is the path. Tranquilization seclusion is the fruit. Escape seclusion is nibbāna, escaped from all signs. Thus, "dependent on this fivefold seclusion" means dependent on momentary seclusion, dependent on eradication seclusion, and dependent on escape seclusion, one should understand that this is the meaning of cultivating the mindfulness enlightenment factor. Indeed, this yogi, engaged in the practice of cultivating the mindfulness enlightenment factor, at the moment of insight, in terms of function, is dependent on momentary seclusion, in terms of intention, is dependent on escape seclusion, but at the time of the path, in terms of function, is dependent on eradication seclusion, in terms of object, is dependent on escape seclusion, cultivates the mindfulness enlightenment factor. "Dependent on the five seclusions" say some. For they raise the enlightenment factors not only in the strong insight path and fruit moments, but also in the insight-supporting kasiṇa-jhāna, ānāpāna, asubha, and brahmavihāra-jhānas, and it is not prohibited by the Aṭṭhakathā teachers. Therefore, according to their view, the p At the moment of arising, it is necessarily detachment-based and seclusion-based. Just as at the moment of insight, it is said to be "inclined towards, detachment-based, and seclusion-based," so too, it is fitting to say, "he develops it as based on tranquility and seclusion." This method applies to being based on dispassion and so on. For dispassion and the like are simply for the sake of seclusion. Here, however, relinquishment is twofold: relinquishment by abandonment and relinquishment by inclination. Therein, "relinquishment by abandonment" is the abandoning of defilements at the moment of insight as a contributing factor, and at the moment of the path as a cutting off. "Relinquishment by inclination" is the inclination towards that at the moment of insight, but at the moment of the path, it is the inclination towards Nibbāna by making it the object. Both of these are fitting in this mixed worldly and supramundane method of explanation. Thus, this mindfulness enlightenment factor, in the manner described, abandons defilements and inclines towards Nibbāna. But by this entire statement, "resulting in relinquishment," it is said that it results in and has resulted in, matures and has matured, for the sake of relinquishment. For the bhikkhu engaged in the development of the enlightenment factors, just as the mindfulness enlightenment factor matures for the sake of relinquishment by abandoning defilements and for the sake of relinquishment by inclining towards Nibbāna, and just as it has matured, so he develops it. This method applies to the remaining enlightenment factors as well. In this method too, the enlightenment factors are spoken of as mixed worldly and supramundane. Explanation according to the Suttanta method. 2. Explanation according to the Abhidhamma method 472. In the Abhidhamma method, there are two ways: questioning and answering all seven enlightenment factors together, and questioning and answering each one individually. The explanation of their meaning should be understood in the same way as stated below. However, in the instruction on the equanimity enlightenment factor, equanimity is in terms of equanimity. The characteristic of equanimity is equanimity. It sees the appropriate and suitable qualities that have arisen, and does not urge them, therefore it is equanimity. Causing a person to be equanimous is equanimity. By attaining the state of enlightenment factor, worldly equanimity More than equanimity, it is utter indifference. A state of balance due to non-interference, it is neutrality. But to show that it belongs to the mind, not to a being, it is said, "neutrality of the mind." This is the sequential explanation of the words here. And here, methods should be counted – for when all seven factors of enlightenment are asked about and answered together, one thousand methods, one thousand methods for each path, four thousand methods are distinguished. When asked about and answered individually, four each for each factor of enlightenment, twenty-eight, seven sets of four. With the previous four, these are thirty-two, all thirty-two thousand methods are distinguished in the Abhidhamma division, only wholesome ones. But since factors of enlightenment are also found in the fruition moment, and the fruits of recluseship are caused by wholesome actions, therefore, to show the factors of enlightenment in those too, the method of result is begun in the treatise with the description of the wholesome as a prelude. And that too is twofold, depending on asking about and answering together, and asking about and answering individually. The rest here should be understood in the same way as the methods stated below. But in result, methods three times as many as wholesome ones should be done. Explanation of the Abhidhamma division. 3. Explanation of the Questioning by Way of Questions 482. In the Questioning by Way of Questions, the wholesome nature and so on of the factors of enlightenment should be understood according to the Pāli. But in the triads of objects, all these, having arisen in dependence on the immeasurable, nibbāna, are only those with an immeasurable object, not those with a path as object. Here, in terms of the co-nascent condition, the wholesome are those with the path as condition; when developing the path, having made energy or investigation pre-eminent, they are lords of the path; with the desire-mind pre-eminence, it should not be said that they are lords of the path when developing the path, nor should it be said so at the fruition moment. In the past and so on, they should not be said to be of a single object, but since nibbāna is an external phenomenon, they are called external objects. Thus, in this Questioning by Way of Questions too, only the factors of enlightenment that arise in the supramundane are spoken of.