English
If they don't even talk to each other, surely a quarrel has arisen; let us go and reconcile them." All of them went to the monastery and did not see the two monks together in one place among the fifty monks. Then the man among them who had sight said, "No, good sirs, the dwelling place of quarrelers is not like this. The courtyard of the shrine and the Bodhi tree are well-swept, the brooms are well-placed, the drinking and washing water is well-prepared." They turned back from there. Those monks, having attained arahantship within those three months, proclaimed the purification-invitation at the great Pavāraṇā. Just as the Elder Mahānāga, dwelling at Kāḷavallimaṇḍapa, and the monks who had entered upon the rains-residence at Kalambutittha Monastery, so too, lifting his foot with a mind intent on meditation, approaching the village, making a mouthful of water, observing the streets, he walks along the street where there are no liquor-drinking drunkards, quarrelers, or fierce elephants and horses. While wandering for alms there, he does not go quickly as if in haste, for there is no such thing as a practice of asceticism of one who rushes for alms; but like a water cart that has reached uneven ground, he goes steadily, and having entered a house, waiting for a suitable time to discern whether they are willing to give or not, having taken alms, whether inside the village or outside the village or in the monastery, having sat down in a comfortable and suitable place, focusing his mind on meditation, establishing the perception of repulsiveness in food, reflecting on it as a means of maintaining the body, preventing injury, and supporting the holy life, he eats food that is endowed with eight factors, not for pleasure, not for intoxication, not for adornment, not for beautification...but only for the maintenance of this body, for the support of life, for the cessation of discomfort, and for the furtherance of the holy life. Having eaten, and having done the water duties... Having dispelled the weariness of food and exertion, just as before the meal, so after the meal, in the first watch and the last watch, he attends to the meditation subject. This is called, "He draws near and withdraws." But while fulfilling this practice known as drawing near and withdrawing, going and returning, if he is endowed with supporting conditions, he attains arahantship in early life. If he does not attain it in early life, then in middle life. If he does not attain it in middle life, then in later life. If he does not attain it in later life, then at the time of death. If he does not attain it at the time of death, then having become a deva-son. If he does not attain it having become a deva-son, then in the absence of Buddhas, having been reborn, he realizes individual enlightenment. If he does not realize individual enlightenment, then in the presence of Buddhas, he becomes either quick in understanding, like the Elder Bāhiya Dārucīriya, or of great wisdom, like the Elder Sāriputta, or of great psychic power, like the Elder Mahāmoggallāna, or a follower of the ascetic practices, like the Elder Mahākassapa, or possessed of the divine eye, like the Elder Anuruddha, or a master of the Vinaya, like the Elder Upāli, or a preacher of the Dhamma, like the Elder Puṇṇa Mantāṇiputta, or a forest-dweller, like the Elder Revata, or very learned, like the Elder Ānanda, or desirous of training, like the Elder Rāhula, the Buddha's son. Thus, in this tetrad, for him who draws near and withdraws, appropriateness of range reaches its peak. But in going forward and so on, non-confusion is the appropriateness of non-delusion. That should be understood thus: Here, a bhikkhu, in going forward or returning, just as ignorant, blind worldlings are confused in going forward and so on, thinking, "The self goes forward," or "The going forward is produced by the self," or "I go forward," or "The going forward is produced by me," so, not being confused, when the thought "I go forward" arises in the mind, together with that very mind, and the mind-produced air element, A desire arises, generating awareness. Thus, this body, a collection of bones, moves by the force of mind-created air elements. As it moves, in the lifting of each foot, earth and water elements become weak, diminished, while the other two become strong, intensified; and so it is in extending and retracting. In letting go, fire and air elements become weak, diminished, while the other two become strong, intensified; and so it is in placing down and ceasing. There, the mental and physical phenomena arising in lifting do not reach extending; likewise, those arising in extending do not reach retracting, those arising in retracting do not reach letting go, those arising in letting go do not reach placing down, those arising in placing down do not reach ceasing; there, at each joint, each juncture, each limit, they break with a cracking sound, like sesame seeds thrown on a hot pan. There, who is it that moves? Or whose is the moving? In reality, it is only the elements that go, the elements that stand, the elements that sit, the elements that lie down, in each part, together with forms – One mind arises, another mind ceases; The connection is unbroken, flowing like a river. Thus, non-confusion in moving and so on is called undistracted, unbewildered comprehension. The meaning of the phrase "in going forward and returning, he is one who acts with comprehension" is finished. Here, "looking ahead" means looking forward, "looking around" means looking in all directions. Other kinds of looking, such as looking down, up, or behind, are called glancing, gazing, and peering. These are not included here. However, in terms of similarity, only these two are included. Or, in this way, all of them are included. There, when the thought "I will look" arises, without actually looking, grasping the meaning is "comprehension of purpose." Making the venerable Nanda a witness to the body, Should be understood. This was said by the Blessed One: "If, monks, Nanda needs to look to the east, Nanda, focusing his entire mind, looks to the east, thinking, 'As I look to the east, greed and sorrow, evil unwholesome qualities, will not flow in.' Thus, he is one who has purpose and is fully aware. "If, monks, Nanda needs to look to the west, to the north, to the south, upwards, downwards, or across, Nanda, focusing his entire mind, looks across, thinking, 'As I look across... he is fully aware.'" And here too, the purpose and suitability should be understood in the same way as on the day of seeing the previously mentioned shrine. But not abandoning the meditation subject itself is 'sampajañña of suitable range'. Therefore, those who have a meditation subject of the aggregates, elements, and sense bases should do the looking and gazing only within the scope of their meditation subject, or those who have a meditation subject of kasiṇa and so on should do it with the meditation subject as the main focus. There is no 'self' inside, no one who looks or gazes. But when the thought 'I will look' arises in the mind, together with that thought, the wind element produced by the mind arises, generating intimation. Thus, by the force of the mind's activity and the wind element's expansion, the lower eyelid sinks down, the upper one rises up. There is no one opening it with a lever. Then, visual consciousness arises, accomplishing the function of seeing. Such understanding here is called 'sampajañña of non-delusion'. Moreover, here, sampajañña of non-delusion should be understood in terms of fundamental knowledge, adventitiousness, and temporality. First, in terms of fundamental knowledge: Subconscious mind and adverting, seeing and receiving, investigating and determining, impulsion is the seventh. There, the subconscious mind functions as an aspect of the rebirth-linking, continuing on; having turned it back, the functional mind-element functions as adverting; with its cessation, the eye Consciousness performs the function of seeing; with its cessation, the resultant mind-element performs the function of receiving; with its cessation, the resultant mind-consciousness element performs the function of investigating; with its cessation, the functional mind-consciousness element performs the function of determining; with its cessation, the impulse moment flashes seven times. There, even in the first impulse moment, there is no looking or gazing with attachment, aversion, or delusion, thinking, "This is a woman, this is a man"; nor in the second impulse moment...pe...nor in the seventh impulse moment. But in these, like soldiers in a battlefield, when they have broken and fallen in an up-and-down manner, then there is looking and gazing with attachment, etc., thinking, "This is a woman, this is a man." Thus, here, one should understand non-deluded comprehension in terms of "fundamental understanding." However, when a form comes into the range of sight at the eye-door, after the arising and ceasing of advertence, etc., each performing its respective function, beginning from the stirring of the life-continuum, at the end, the impulse moment arises. It is like a newcomer in the house, the eye-door, which is the home of the previously arisen advertence, etc. Just as it is not proper for a newcomer, who has entered another's house to ask for something, to command when the householders are sitting silently, so too, it is not proper to have attachment, aversion, or delusion in the eye-door, which is the home of advertence, etc., when advertence, etc., are not attached, averse, or deluded. Thus, one should understand non-deluded comprehension in terms of "the state of being a newcomer." Now, these consciousnesses that arise at the eye-door, ending with determination, together with their associated mental factors, break up right there and then, not seeing each other, being insignificant and momentary.