English
reflecting on the greatness of the Teacher thus: "My Teacher is an extolled speaker of the commencement of energy, and his teaching is not to be transgressed; he is also of great help to us, and he is honored when honored by practice, not otherwise," reflecting on the greatness of the inheritance thus: "The great inheritance, called the True Dhamma, is to be taken by me, and that cannot be taken by one who is lazy," dispelling sloth and torpor by means of attention to the perception of light, changing postures, frequenting open spaces, and so on, avoiding lazy persons, associating with energetic persons, reflecting on the four right exertions, and being intent on that. Eleven qualities conduce to the arising of the rapture enlightenment factor: recollection of the Buddha, recollection of the Dhamma, Saṅgha, morality, generosity, and deities, recollection of peace, avoiding rough persons, associating with smooth persons, reflecting on inspiring discourses, and being intent on that. Thus, by producing these qualities in these ways, one is said to develop the investigation-of-states enlightenment factor and so on. Thus, at whatever time the mind should be uplifted, at that time the mind is up takes hold. How does one gladden the mind when it should be gladdened? When the mind is joyless due to dullness in the application of wisdom or not attaining the bliss of tranquility, then one stirs it up by reflecting on the eight bases for urgency. The eight bases for urgency are: birth, old age, sickness, death—these four; the suffering of the lower realms—the fifth; suffering rooted in the cycle of existence in the past; suffering rooted in the cycle of existence in the future; and suffering rooted in the search for food in the present. And one generates faith in it by recollecting the qualities of the Buddha, Dhamma, and Saṅgha. Thus, when the mind should be gladdened, one gladdens the mind. How does one look on with equanimity when the mind should be looked on with equanimity? When, for one practicing thus, the mind is not sluggish, not agitated, not joyless, proceeding evenly on the object, entered upon the path of tranquility, then one becomes inactive in stirring up, restraining, and gladdening it, like a charioteer with horses that are proceeding evenly. Thus, when the mind should be looked on with equanimity, one looks on with equanimity. Avoiding unconcentrated individuals means keeping far away from those who have never embarked on the path of renunciation, who are engaged in many tasks, whose hearts are scattered. Serving concentrated individuals means approaching from time to time those who have embarked on the path of renunciation, who have attained concentration. Inclination towards that means inclination towards concentration, meaning one is devoted to concentration, inclined towards concentration, tending towards concentration, gravitating towards concentration. Thus, these ten kinds of skill in absorption should be accomplished. Therefore, it is said: “by not abandoning these ten skills in absorption.” Therein, the method by which one is skilled in absorption, that ten-fold method is skill in absorption, or the knowledge produced by it. Thus, for one accomplishing these ten kinds of skill in absorption, absorption arises in the acquired sign. For it has been said: “Thus indeed, having accomplished when taking up, this skill in absorption; When the sign is attained, absorption arises. Practice should be done. Even if one develops skill in absorption, but absorption does not arise, then, without abandoning the practice of the meditation subject, observing the manner of bees' activity in pollen and so forth, freeing the mind from dullness and agitation, and applying an even balance of energy, practice should be done again and again. For it has been said: "If, for one practicing thus, it does not arise, still, he should not abandon practice, the wise one should strive. "Indeed, having abandoned right effort, a youth would attain even a little distinction— such a place does not exist. "Therefore, observing the mind's activity, the wise one should apply an even balance of energy, again and again. "When the mind goes slack even a little, he should uplift it; having suppressed over-exertion, he should make it proceed evenly. "As in pollen, on a lotus petal, in thread, in a boat, in a tube, the activity of bees and so forth is well described. "Having freed it completely from dullness and agitation, thus should one direct the mind towards the sign." Just as an unskilled bee, knowing "a flower has bloomed on such and such a tree," flies with sharp speed, and, overshooting it, returns, and reaches the depleted pollen; another unskilled one, flying with slow speed, reaches only the depleted pollen; but a skilled one, flying with even speed, easily reaches the mass of flowers, takes as much pollen as it wishes, produces honey, and enjoys the honey. And just as among surgical apprentices, practicing surgery on a lotus leaf placed on water, one unskilled one, striking the knife with speed, either cuts the lotus leaf in two, or plunges it into the water; another unskilled one, fearing cutting or plunging, does not dare even to touch it with the knife; but a skilled one, by an even application, shows the knife's mark there, and becoming perfectly skilled, in such places— By doing work in places, one obtains gain. Just as when the king said, ‘‘Whoever brings a spider’s thread four cubits long, he will receive four thousand (coins),’’ one unskilled person, eagerly pulling the spider’s thread, cut it here and there. Another unskilled person, fearing cutting, could not even touch it with his hand. But the skilled person, starting from the end, with a balanced method, wound it onto a stick, brought it, and obtained the gain. Just as an unskilled helmsman, filling the sail in a strong wind, drives the ship to a foreign land. Another unskilled helmsman, lowering the sail in a gentle wind, keeps the ship right there. But the skilled person, filling it in a gentle wind, and making it half-sail in a strong wind, reaches the desired place safely. Just as when the teacher said to his pupils, ‘‘Whoever fills the measure without spilling oil, he will obtain gain,’’ one unskilled person, greedy for gain, spilled oil by filling it quickly. Another unskilled person, fearing spilling oil, could not even pour it. But the skilled person, filling it with a balanced method, obtained the gain. In the same way, one bhikkhu, when a sign arises, thinks, ‘‘I will quickly reach absorption!’’ and makes strenuous effort. His mind, due to excessive effort, falls into agitation. He cannot reach absorption. Another, seeing the fault in excessive effort, thinks, ‘‘What good is absorption to me now?’’ and slackens his effort. His mind, due to insufficient effort, falls into laziness. He also cannot reach absorption. But whoever, releasing what is slightly slack from its slackness, and what is agitated from its agitation, directs it towards the sign with a balanced method, he reaches absorption. One should be like that. Now, showing the occurrence of absorption for one who practices in this way, it says, ‘‘For him who is thus engaged,’’ and so on. There, first, ‘‘preparatory work,’’ and so on, is said by way of grasping what has not been grasped. But by way of grasping what has been grasped, all are common designations for all without distinction. For all are preparatory work for absorption, and are acts of reflection. 'Preparations' also, just as a nearby place of villages and so on is called 'village precinct, house precinct,' so too, being near to absorption, or being in its vicinity, they are called 'vicinities' also. Because they are in sequence to the preparations before this, and to absorption, they are called 'sequences' also. And that which is the very last here, that is called 'lineage-breaker' also, because it overcomes the limited lineage and develops the exalted lineage. For 'lineage' means that which protects the 'gaṃ' (individual). 'Limited' means the designation and the intellect that proceeds, protecting it in a specific domain of objects, thus 'limited lineage.' Just as the intellect does not proceed without the object-constituting meaning, so too the designation without the designated object. Therefore, it is said that it protects them. That, however, which is devoid of the exalted and supreme, is the domain of craving for sensual pleasures, and should be seen as the unique characteristic of the sensuous realm phenomena. In the exalted lineage too, the meaning should be understood in this way. Thus, because of overcoming such a limited lineage, and developing, producing, the exalted lineage, the last is called 'lineage-breaker' also. For the fourth or the fifth is said according to those of swift and slow comprehension. For the swift-comprehender, the fourth absorbs; for the slow-comprehender, the fifth. Why does the fourth or fifth absorb, and not the sixth or seventh? He says, "because of the proximity of falling into the life-continuum." Just as a person running towards a sheer precipice, even if wishing to stop, cannot stop by placing his foot at the very edge, but falls into the precipice itself, so too, one cannot absorb the sixth or seventh because of the proximity of the life-continuum. Therefore, it should be understood that absorption occurs only in the fourth and fifth. Because it is said, "Former wholesome states are a condition by way of repetition for later wholesome states" (Paṭṭhāna 1.1.12), he says, "wholesome states become strong by way of repetition." Just as the first impulsion, not having gained repetition, being weak, does not produce lineage-breaker, having gained But repeated practice, due to its strength, produces a second or third Gotrabhu. Thus, having gained repeated practice, due to its strength, it causes even the sixth or seventh (jhana) to arise – this is the Elder's intention.