English
"Chanda" is weak passion. "Rāga" is strong passion. "Hair, body-hair, etc." is to show in detail the meaning stated concisely, by saying "and those too," etc. It is said: "By the five-times-five divisions" Here, "five five divisions" means "this discourse has five five divisions," thus "five-times-five divisions." By that, "by the five-times-five divisions," in this way, the qualification of the discourse by way of an external compound should be understood. "For the unlovely" means for the unlovely matrix. Considering the matrix to be described, the possessive case is in the feminine gender, therefore it says, "having laid down the matrix," and so on. "Dividing that" means dividing the matrix. "Accomplishment" means bringing to completion. "Devoid of five factors" means devoid of five factors by the removal of the five hindrances such as sensual desire, and endowed with five factors by the arising of the jhana factors such as applied thought, which have attained absorption. "Of threefold welfare, endowed with ten characteristics" Here, the jhana's threefold welfare is to be understood by way of its beginning, middle, and end. And its being endowed with ten characteristics is to be understood by way of the characteristics of those very beginning, middle, and end. In the Commentary, however, it is said: "By the elucidation of the ten characteristics alone, the threefold welfare, which is dependent on them, also becomes manifest for the jhana, thus 'these are there,' and so on." "Here is the Pāli text" means this is the Pāli text regarding the elucidation of the ten characteristics. "Purity of practice" means the purity of jhana from hindrances and other impediments through the preliminary practice ending in lineage-change. And since this is primary, being a condition for the cultivation of equanimity, etc., and is achieved by prior causes, it is said, "purity of practice is the beginning." "Cultivation of equanimity" means the cultivation of equanimity of impartiality by the accomplishment of its function, due to the absence of things to be purified, etc. And although it manifests simultaneously with the purity from impediments, it is accomplished by that very purity. To illustrate this, it says, "cultivation of equanimity is in the middle." "Exhilaration" means the purification of knowledge by the accomplishment of its function, which brings about non-transgression of object-dharmas, etc. And since this is said to be accomplished only by the completion of all tasks to be done, it is said, "exhilaration is the end." And these three are welfare. Even though they are obtained in one moment, they are spoken of as having a beginning, middle, and end, to show that they occur in terms of cause and effect, etc. But it should not be understood that they are obtained sequentially in the three moments of the jhana's arising, etc. In phrases like "he practices the middle sign of concentration," the middle sign of concentration is indeed the fully developed absorption concentration. For it is middle by not going to the two extremes, called laxity and agitation. It is concentration because of the special placing of the mind on a single object. And it is called "sign of concentration" because it is the cause of higher distinctions. The meaning is that one practices it, one obtains it. Having thus practiced, with the middle sign of concentration, he enters and stands firm in that single object, the domain of absorption. But since that mind, thus purified, has nothing further to purify, the person, not engaging in the act of purifying, is said to look on with equanimity at the purified mind. For one who has attained tranquility, having entered the state of tranquility, not engaging in further concentration, he looks on with equanimity at the one who has attained tranquility. And since he has attained tranquility, having abandoned the defilements' entanglement and established himself in oneness, not engaging in further establishment of oneness, he is said to look on with equanimity at the establishment of oneness. In phrases like "those that have arisen there," those conjoined phenomena, called concentration and wisdom, that have thus arisen in that jhana-mind, nourished by equanimity— their mutual non-transgression, purification, and cleansing; and the purification of the faculties like faith, due to their liberation from defilements, by the single taste of liberation; and that appropriate effort which is conducive to their non-transgression and single taste; and the purification of that conducive effort by carrying it forward and making it proceed; and the purification by way of cultivating the aforementioned phenomena at that moment; and cleansing is accomplished precisely by the fulfillment of the function of the cleansing knowledge. is to be understood. Thus, "the mind gone to a threefold state" and so on are words of praise for that very mind. "Endowed with initial application" means having attained a beautiful state through the factor of initial application. "Endowed with the mind's firm foundation" means endowed with concentration, which is the continuous occurrence of the mind in that very object; this is said in terms of a jhāna factor. "Endowed with concentration"— this, however, is to be understood in terms of a faculty. "Paṭikuṭati" means shrinks. "Paṭivaṭṭati" means turns back. "Nhārudaddula" means a piece of sinew. "Payuttavāca" means a word employed in the search for requisites. "Daṇḍavāgurāhī" means with long nets, called snares, attached to sticks. "Samaṇakuttaka" means one who performs the duties of a recluse, such as wearing saffron robes. Regarding "vaggumudā", it is said "vaggumatā" to show that ordinary people used "mudā" when "vaggumatā" should have been said. "Vaggū" means considered, meaning purely agreed upon, therefore it says "puññasammatā" (agreed upon as meritorious). By reaching and purifying beings, it is considered meritorious. 163. Māra's domain is a place, a ground, or an abode. That is Māra's domain. In essence, it is the phenomena of the three planes of existence. Here, however, the five sense pleasures are intended. That is Māra's domain. Thinking, "This novice monk will be able to overcome it by becoming a recluse based on the sense of urgency that has arisen," he spoke. Not, however, "he will be able to overcome it by the attainment of arahantship, by not being reborn in the three planes of existence," because the deity held the view that beings are freed from saṃsāra only by death. For the dead, there is no rebirth anywhere. By this meaning, "it must be so," by this meaning of depriving others of life, it must be so, by the very nature of liberation from saṃsāra. Since it is said, "They deprive themselves of life, and they deprive each other of life" (Pārā. 162), it should be understood that "all those five hundred monks deprived themselves of life" is said by way of the majority. Therefore, those who deprived themselves of life and each other of life— Excluding those ordinary monks, And the remaining ordinary monks, And all noble ones, It should be understood that this one deprived of life. "Being alone" means from seclusion. "They take the recitation and inquiry" means They take it from their respective teachers, And having taken it, they attend upon the Blessed One together with their teachers. But at that time, those who gave the recitation and so on, Approached the Blessed One with few monks, Referring to that, the Blessed One asks. Description of the discourse on mindfulness of breathing concentration Although mindfulness of breathing is included among the ten recollections, It was taken up again then To show its suitability for many monks. Indeed, the Blessed One taught it to them. The perception of repulsiveness in food Is similar to the foulness meditation subject, But the four immaterial attainments Are unsuitable for beginners, So their non-inclusion here should be understood. "Another way" means another cause For the attainment of arahantship. "The meaning and the method of application" Means both the meaning and the method of application. "By way of in-breath" means Having made the in-breath the object, it is said. "Mindfulness established" means The state of approaching and remaining With that very in-breath and out-breath without forgetting, And thus, the quality of remaining is called mindfulness. Now, wishing to indicate the person By means of mindfulness itself, "Who breathes in" and so on, was said. There, the meaning should be taken as: "Who breathes in, his mindfulness Approaches and remains with the in-breath" and so on. "Arising from unskillfulness" means Arising from ignorance. "Instantly" means At the very moment of its occurrence. This concentration, being the foundation of the Noble Path, Gradually grows and becomes As if it has attained the state of the Noble Path, Therefore it is said "attained growth of the Noble Path." "Illustration by simile" means Here, simile is *opamma*, and its illustration. Outsiders, knowing mindfulness of breathing, Initially know only the four kinds, Not all sixteen kinds, Therefore it is said "all kinds" and so on. "Thus, this dwelling" - Here, "thus" means Only when mindfulness in development Binds the mind to the object In the manner described, Not otherwise; Therefore For one of lost mindfulness, forest dwelling is useless, unsuitable, so it is shown. The remaining seven kinds of abodes are: "mountain, cave, mountain-grotto, charnel ground, forest grove, open air, heap of straw," thus it is said (Vibh. 508). "Suitable for the three seasons, suitable for the bodily elements and behaviors" means suitable for the three seasons like summer, for the three elements like phlegm, and for the three behaviors like delusion. He instructs on the firmness of sitting by bending the legs into a cross-legged posture, on the ease of the in-breaths and out-breaths by keeping the upper body erect,