English
In the explanation of devotion to wakefulness, "the early part of the night, the later part of the night," here, the early part of the night is before the half-night; with this, it takes both the first watch and the meal after. The later part of the night is after the half-night; with this, it takes both the last watch and the meal before. That is not taken as an opportunity for sleep to relieve fatigue for that monk. Applying himself to wakefulness means application to the state of non-sleeping. He applies himself means he is engaged in, cultivates, is associated with that practice called application. In this explanation, however, the term "day" for that monk includes all three parts of the day: forenoon, midday, and afternoon. By walking and sitting means spending the entire day in these two postures alone. He purifies his mind from what obstructs it, from obstructive things, from the five hindrances, or from all unwholesome states. He cleanses and frees it from those things. Although the posture of standing is not mentioned here, it should be understood as being included, being closely associated with walking and sitting. The first watch means the entire first watch. The middle watch means the middle watch, the sixth part of the night and day. Lion's posture: Here, there are four postures: the posture of one enjoying sensual pleasures, the posture of a ghost, the posture of a lion, and the posture of a Tathāgata. Among these, "Monks, for the most part, those who enjoy sensual pleasures lie down on their left side" is the posture of one enjoying sensual pleasures. For among them, there is hardly anyone who lies down on their right side. "Monks, for the most part, ghosts lie down on their backs" is the posture of a ghost; because they have little flesh and blood, and are covered with a skeleton, they cannot lie down on one side, but lie down on their backs. "Monks, the lion, the king of beasts, assumes the lying posture on his right side... ...he feels content" is the posture of a lion; for being full of energy, the lion, the king of beasts, places his two front paws in one place, his two hind paws in one place, tucks his tail between his thighs, observes the position of his front paws, hind paws, and tail, and places his head on top of his two front paws; even after sleeping during the day, he does not wake up startled, but lifts his head and observes the position of his front paws, etc.; s If it finds some place unsuitable, thinking, "This is not appropriate to my nature and courage," it becomes unhappy and lies down right there, not venturing out for food. But if it finds a place suitable, thinking, "This is appropriate to my nature and courage," it becomes delighted and rises up, performing a lion's stretch, shaking its mane, roaring a lion's roar three times, and then ventures out for food. The fourth jhāna posture is called the Tathāgata's posture. Among these, here the lion's posture is mentioned. Indeed, this is the supreme posture, due to its fiery energy and deportment. Foot upon foot means the right foot upon the left foot. Placing it excessively means placing it slightly overlapping. For if ankle rubs against ankle, or knee against knee, pain frequently arises, the mind is not concentrated, the posture is uncomfortable. But when it does not rub, and is placed overlapping, pain does not arise, the mind is concentrated, the posture is comfortable. Therefore it is said, "Placing foot upon foot." Mindful and fully aware means endowed with both mindfulness and the wisdom of full awareness. With this, well-grasped mindfulness and full awareness are spoken of. Having in mind the thought of rising means having in mind the thought of rising, determining the time of rising, "I will rise at such and such a time." For one who lies down having done this is fit to rise at the very time determined. 520-521. Constancy and skill means endowed with and devoted to both energy known as constancy, because it should be constantly exerted, and wisdom known as skill, because it has reached maturity, he lives devoted to wakefulness, exerting them constantly. Here, energy is spoken of as mixed, mundane and supramundane, and wisdom also follows the course of energy; in mundane matters, energy is mundane, in supramundane matters, supramundane, is the meaning. 522. Of the qualities pertaining to enlightenment means of the qualities that are on the side of the path knowledge, which is synonymous with the four noble truths. Thus far, all thirty-seven qualities pertaining to enlightenment Having thus shown the seven factors of enlightenment, capable of establishing the mind in one object, by taking it from a multitude of objects, even in mundane meditation, beginning with "seven factors of enlightenment," etc., it should be understood that these are spoken of as mixed, mundane and supramundane. The rest here is easy to understand, since the meaning is clear from the method stated below. In the analysis beginning with "in going forward," etc., in "in going forward, in going back," here, "going forward" means going ahead. "Going back" means returning. Both of these are possible in the four postures. In walking, while moving the body forward, one is said to be "going forward." While turning back, one is said to be "going back." In standing, even while standing, while bending the body forward, one is said to be "going forward." While moving it backward, one is said to be "going back." In sitting, even while sitting, while moving towards the front part of the body that is near, one is said to be "going forward." While moving back to the rear part of the body, one is said to be "going back." The same method applies in lying down. "He acts with full awareness" means acting in all activities with full awareness, or acting with full awareness itself. For he acts with full awareness in going forward, etc., and is never without full awareness anywhere. But since that full awareness is always associated with mindfulness, therefore in its analysis it is said, "Mindful and fully aware, he goes forward; mindful and fully aware, he goes back." For this one, while going forward or going back, is not unmindful and without full awareness; but endowed with mindfulness and fully aware with wisdom, he goes forward and goes back; in all going forward, etc., he applies the four kinds of full awareness. For there are four kinds of full awareness: full awareness of purpose, full awareness of suitability, full awareness of domain, and full awareness of non-delusion. Therein, when a thought of going forward arises, without going merely because of the thought, having ascertained "is there any purpose for me in going there, or not?", the ascertainment of purpose is "full awareness of purpose." And therein, "purpose" means seeing a shrine, seeing the Bodhi tree, seeing the Sangha, seeing an elder, reflecting on the unattractive, Growth through veneration and the Dhamma. Having seen a shrine or a Bodhi tree, one generates joy focused on the Buddha, having seen the Sangha, joy focused on the Sangha, and contemplating that very thing as subject to decay and dissolution, one attains arahantship. There, having seen them and established oneself in their advice, having seen the repulsive and generated the first jhāna there, and contemplating that very thing as subject to decay and dissolution, one attains arahantship. Therefore, seeing these is beneficial. But some say, "There is indeed growth even through material offerings; relying on that, one is committed to supporting the holy life." In that going, having discerned what is suitable and unsuitable, discerning the suitable is 'suitability-comprehension', that is to say: seeing a shrine is indeed beneficial. But if, for a great festival at the shrine, a crowd gathers within ten or twelve yojanas, and both women and men, adorned and dressed up according to their means, wander about like painted figures, then for him, desire arises for a pleasing object, aversion for an unpleasing one, and delusion from inattention, or he incurs an offense involving bodily contact, or there is an obstacle to life or the holy life. Thus, that place is unsuitable. In the absence of the aforementioned kinds of obstacles, it is suitable. The same method applies to seeing the Bodhi tree. Seeing the Sangha is also beneficial. But if, in a village, having built a large pavilion, while people are listening to the Dhamma all night, there is a gathering of people and an obstacle in just the way mentioned above. Thus, that place is unsuitable; in the absence of an obstacle, it is suitable. The same method applies to seeing elders surrounded by a large retinue. Seeing the repulsive is also beneficial. And to illuminate its meaning, this story: it is said that a young monk, taking a novice, went for a toothpick. The novice, leaving the path and going ahead, having seen the repulsive, generated the first jhāna, and having made that very thing the basis, contemplating conditioned things, realized three fruits, and took up a meditation subject for the sake of the higher path. having moved away, stood. The boy, not seeing him, called out, "Sāmaṇera!" He, thinking, "From the day I ordained, I have never spoken two words with a bhikkhu; on another day, I will produce a special distinction," replied, "What is it, Bhante?" Being told, "Come here," he came with a single word and said, "Bhante, go along this path and, standing in the place where I stood, look towards the east for a moment." Having done so, he attained a special attainment. Thus, one impurity became beneficial for two people. In this way, even though the impurity of a woman for a man is unsuitable, and the impurity of a man for a woman is unsuitable, they consider it suitable. This consideration of suitability is called 'sappāyasampajañña'.