English
For, from the arising of the sign, those forms are as if disappeared due to non-attention. "Assāsapassāse" means making clear the various forms in the in-breaths and out-breaths, or in the signs arisen from the in-breaths and out-breaths. "Sakaṃ cittaṃ nibandhati" means he binds his own mind by that very establishing, meaning, he applies it. Some, however, say the meaning is "vibhāvayanti" means making clear, making evident. That would be appropriate for the preliminary stage. Herein, this is the meaning: The wise yogi, endowed with perseverance, making clear the various forms in the in-breaths and out-breaths, knowing them from their various forms, making them evident, or calming and tranquilizing the grosser and grosser forms, establishes his mind in the sign thus obtained, and gradually binds, applies, his own mind. When the faculties of faith and so on become very clear and sharp, then, with the remoteness of lack of faith and so on, the seven powers, having attained extraordinary strength, and being supported, the jhāna factors, such as initial application, which are of the sense-sphere, become many and appear. From that, the hindrances, such as sensual desire, which are directly opposite to them, along with the evil states of mind associated with them, become remote, along with the arising of the counter-sign. Regarding that, access jhāna arises. Therefore, it is said: "From the manifestation of the sign onwards, the hindrances are suppressed," and so on. Therein, "sannisinnāvā" means they are well settled, meaning, they are tranquil. Suppressed, settled. Indeed, by ascertainment, it shows that effort should be made for that purpose. By two modes: the removal of the opponents of jhana factors, and the attainment of stability – by these two reasons. Now, to show these reasons by way of states, it is said "in the access stage" and so on. There, "in the access stage" means in the state of access. Although at that time the jhana factors do not arise as powerful, having attained a lofty state, yet by the suppression of their opposing factors, the mind becomes concentrated. Therefore, it is said "by the abandonment of hindrances." "In the attainment stage" means in the state of attaining jhana. For then, by the arising of jhana factors that have reached absorption, the mind becomes concentrated. Therefore, it is said "by the manifestation of the factors." In access, the factors are not strong, because the factors are not strong. Just as a young child, when lifted and placed, falls to the ground again and again, even so, when access arises, the mind sometimes takes the sign as its object, and sometimes descends into the life-continuum. Therefore, it is said: "Access concentration, having run its course in the wholesome thought-process, descends into the life-continuum." But in absorption, the factors are strong, because they are strong. Just as a strong man, having risen from his seat, might stand for a whole day, even so, when absorption concentration arises, the mind, having cut off the life-continuum once, remains for the whole night or the whole day, and proceeds only in a sequence of wholesome impulsion. Therefore, it is said: "Absorption concentration... does not descend into the life-continuum." By its color: by its presented color, like in the case of a lump of wax or a star-like form. By its characteristic: by its nature of hardness, etc., or by its nature of impermanence, etc. "That sign should be guarded" is the connection. "Loss of what was gained" means the loss of the gained access jhana. When the sign does not perish, the jhana that has it as its object remains unimpaired. But when the sign perishes due to lack of guarding, the jhana, even if gained, also perishes, because its existence depends on it. Therefore, it is said "in guarding..." and so on. Now, concerning the means of protection, and so on: "Dwelling, alms-resort, talk, person, food, season; posture—these seven unsuitable, one should avoid. "The seven suitable, one should cultivate, for one who practices thus; not in a long time, but soon, for someone, absorption arises." (Visuddhimagga 1.59) Thus, the method of protection spoken of is briefly explained. Here is the detailed explanation: In which dwelling, for one residing, an unarisen sign does not arise, or an arisen one vanishes, and unestablished mindfulness does not become established, and an unconcentrated mind does not become concentrated—this is unsuitable. Where a sign arises and is stable, mindfulness becomes established, the mind becomes concentrated—this is suitable. Therefore, in a monastery where there are many dwellings, one should reside for three days in each, and where one's mind becomes one-pointed, there one should reside. The alms-resort village, however, which is not too far from the monastery, to the north or to the south, within a distance of one and a half leagues, where alms are easily obtained and abundant—that is suitable; the opposite is unsuitable. Talk refers to the thirty-two kinds of worldly talk, which are unsuitable. For that leads to the disappearance of the sign. Talk based on the ten topics of discourse is suitable, but even that should be spoken in moderation. A person, too, who does not engage in worldly talk, endowed with virtues like morality, by relying on whom an unconcentrated mind becomes concentrated, or a concentrated mind becomes more stable—such a person is suitable. But a person who is fond of physical strength and engages in worldly talk is unsuitable. For he makes that clear water turbid, like muddy water; and by relying on such a one, the attainment of a young monk residing on Koṭapabbata is destroyed, let alone the sign. Food, however, for some, sweet, for some, sour, is suitable. Season, too, for some, cold, for some, hot, is suitable. Therefore, whatever food or season one partakes of, by which one feels comfortable, or an unconcentrated mind becomes concentrated, or a concentrated mind becomes more stable. That food... ...and that season is suitable. Other food, and other seasons are unsuitable. Among the postures too, for some, walking is suitable, for others, one of sleeping, standing, or sitting. Therefore, like a dwelling, after examining it for three days, that posture in which the unsettled mind becomes concentrated, or the concentrated mind becomes firmer, that is suitable, the other is to be known as unsuitable. Thus, avoiding these seven kinds of unsuitability, suitability should be cultivated. For one who practices thus, and frequently attends to the sign, before long, in due course, absorption occurs for some. But for one who practices even so and it does not occur, to show that the ten kinds of skill in absorption should be perfected by them, it begins with "purification of the basis." Therein, "purification of the basis" is the act of making clear the internal and external bases. For when one's hair, nails, and body hair are long, or the body is covered with sweat and dirt, then the internal basis is unclear, impure. But when one's robe is old, stained, and foul-smelling, or the dwelling is dirty, then the external basis is unclear, impure. For when the internal and external bases are unclear, in the arising mind and mental factors, knowledge too is impure, like the light of a lamp flame arising from impure wicks, lamps, and oil. And with impure knowledge, for one contemplating formations, the formations too are not distinct; for one practicing meditation, the meditation too does not attain growth, development, or fullness. But when the internal and external bases are clear, in the arising mind and mental factors, knowledge too is pure, like the light of a lamp flame arising from pure wicks, lamps, and oil. And with pure knowledge, for one contemplating formations, the formations too are distinct; for one practicing meditation, the meditation too... it grows, increases, and expands. The attainment of the balance of faculties means making the faculties of faith and so on equal. If the faculty of faith is strong, and the others are weak, then the faculty of energy cannot perform its function of exertion, the faculty of mindfulness its function of presence, the faculty of concentration its function of non-distraction, the faculty of wisdom its function of seeing. Therefore, it should be reduced by reflecting on the nature of that phenomenon, or by not attending in the way that caused it to become strong. The story of Elder Vakkali is an illustration here. If, however, the faculty of energy is strong, then neither the faculty of faith can perform its function of resolution, nor can the others perform their respective functions. Therefore, it should be reduced by developing tranquility and so on. Here too, the story of Elder Soṇa should be shown. In this way, in the case of the others too, when one is strong, the inability of the others to perform their own functions should be understood. Especially here, they praise the balance of faith and wisdom, and of concentration and energy. For one strong in faith but weak in wisdom is easily pleased, and is pleased with what is not the case. One strong in wisdom but weak in faith leans towards the side of cunning, and is like a disease arising from medicine, incurable. With the balance of both, one is pleased only with what is the case. But strong concentration with weak energy is overcome by idleness, because concentration tends towards idleness. Strong energy with weak concentration is overcome by agitation, because energy tends towards agitation. But concentration, when conjoined with energy, does not fall into idleness. Energy, when conjoined with concentration, does not fall into agitation. Therefore, both should be made equal. For with the balance of both, absorption occurs. Moreover, for one engaged in concentration practice, even strong faith is suitable. For by believing and resolving, one will attain absorption.