English
Therein, perceptions of beauty and pleasure, clinging to sensual desires, clinging to rites and rituals, bonds of sensual desire, bonds of existence, covetousness, bodily bonds, cankers of sensual desire, floods of sensual desire, floods of existence, darts of lust, desires, wrong courses, and wrong destinations, because they arise through the enjoyment of pleasure and are thus opposed to the contemplation of suffering; and ill-will, bodily bonds, darts of hatred, wrong courses, and wrong destinations, because of their mode of arising, should be abandoned through the door of the desireless liberation. The third perception and so on, because of their attachment to permanence and its signs, being opposed to the contemplation of impermanence, should be abandoned through the door of the signless liberation. The fourth perception and so on, because of their attachment to self and its signs, being opposed to the contemplation of non-self, should be abandoned through the door of the emptiness liberation. Therein, the attachment to permanence as a sign of the dart of conceit, fear, and wrong courses, should be understood. For indeed, to one who sees impermanence, conceit or fear does not arise. The attachment to self as a sign of the bonds of ignorance and so on is indeed evident. 86. The immeasurable attainments of the form-sphere are divine abodes, being called 'wholesome attainments leading to rebirth in the divine realms'; and even though they are such, because they are practices for the welfare of others and are faultless, they are the noblest abodes; thus are the four immeasurables the divine abodes. The four attainments of fruition are noble abodes, being 'the abodes of the noble ones, far from defilements'. The four formless attainments are imperturbable abodes, even though they are wholesome attainments leading to rebirth in the divine realms, because they reach the pinnacle among worldly states through their imperturbable continuity. Adhikaraṇabhedena means difference in basis. To show that what does not frequently occur is wonderful, it is said: 'for the blind... and so on... arising'. Virtue and so on are established by this truth, or in this truth as a sign, or that truth is merely an establishment; thus, in the case of a compound with the same referent, the meanings of instrument and location should be understood in terms of cause. Likewise, in the case of a compound with another referent. In other compounds, however, they are indeed the meanings of instrument and location, and these should be understood in terms of virtue and so on. Pleasure means jhana The happiness of the path, fruit, and Nibbāna without insight. And also the happiness of worldly results is obtained. For by this verse, "Not otherwise than by awakening... (etc.) ...beings" (Saṃ. Ni. 1.98), are encompassed the four qualities which bring about the happiness of the attainment of Nibbāna, free from fear for beings, through the means of abandoning self-view, and these are here called "conducive to happiness". "By not leaving anything remaining to be exhausted" means by grasping everything completely through pervading. The meaning is that the first foundation of mindfulness proceeds by way of the first practice. Thus also in the others. By "Just as..." and so on, it illustrates by means of an analogy the non-immediate connection of the aforementioned practices and foundations of mindfulness. And even though there is no fixed rule for all foundations of mindfulness with all practices, it should be understood that this sequence of them here is made by the order of teaching, due to their non-immediacy. Or, because of the difficulty of uprooting perceptions of beauty and happiness in body and feelings, and because of the accomplishment of the task of contemplating impurity and suffering, the first two foundations of mindfulness are connected with the first two practices, due to their absence. The other with the other. For these are desirable for one who has performed the work in the former foundations of mindfulness. Or, just as the four practices are connected according to those of craving-nature and view-nature, and those of dull and keen wisdom, so too this sequence of practices and foundations of mindfulness is made to show that the four foundations of mindfulness arise. By "Thus", it concludes this meaning: just as the development of the first foundation of mindfulness brings about distinction to the first jhāna due to its similar opposition, so too the development of the second foundation of mindfulness and so on brings about distinction to the second jhāna and so on, due to its similarity with joy and so on. By "feeling joy, etc.", the word "etc." encompasses feeling happiness, feeling mental formations, and tranquilizing. And the grasping of the mind's exhilaration here should be seen as merely an indication, as it is desirable for it to proceed by way of feeling, concentrating, and releasing. By "impermanence, dispassion, etc.", the word "etc." encompasses cessation and relinquishment. Here, the first jhāna, just attained, is a condition for bringing about mastery and proficiency in the attainment of the first jhāna, but not for the others. But for the others, it should be understood as a condition indirectly, by way of being a basis. Ill-will, harmful thought, discontent, lust are ill-will thoughts and so on. "With ease" means without difficulty, without trouble. Having made the four abodes, such as the divine abodes, a basis, and referring to the sphere of activity that proceeds by way of preventing the arising of unarisen unwholesome states, and so on, in the rising-up insight that has arisen in various mind-streams, the Pāli text says "the first abode is developed, made much of," and so on. Here, right effort is spoken of as similar to right effort. And in the noble abodes, this method is obtained by one striving for the attainment of the higher paths, relying on the lower ones. Or, it is said with reference to the right effort that is included in the path, belonging to various mind-streams, by way of the aforementioned insight and its respective functions. For it is possible to understand the path, which is the specific sphere of activity of energy, by the arrival of insight, just like the specific keenness of the faculty of faith and so on. Similarly, to show that the first right effort, arisen relying on the divine abode of equanimity, mindfulness, and purity, which has reached its peak, promotes the abandonment of conceit, the second right effort, arisen relying on the Brahma-vihāras, promotes the uprooting of attachment to sensual pleasures, the third right effort, arisen relying on the noble abodes, promotes the abandonment of ignorance, and the fourth right effort, arisen relying on the peaceful liberation, promotes the calming of existence, the Pāli text says "the first right effort," and so on. "One whose conceit is abandoned would not deceive," thus the abandonment of conceit increases the determination for truth, because there is no cause for deception. For one whose conceit is not abandoned might deceive due to conceit. When attachment to sensual pleasures and attachment to views are uprooted, there is no opportunity for the opposite of relinquishment; thus, the uprooting of attachments increases the determination for relinquishment. When ignorance is eradicated, by the wisdom-intellect... There is no hindrance; when the formations of existence are abandoned, there is no room for the cessation of existence. To show that the abandonment of conceit and so on promote truth-determination and so on, "the abandonment of conceit" and so on was said. One whose conduct is non-deceptive, abundant in desire for Dhamma, generates concentration dominated by desire. One devoted to relinquishment, inclined to renunciation, abundant in diligence, (generates concentration) dominated by effort. One supreme in knowledge, keeping the mind under one's control, (generates concentration) dominated by mind. One whose nature is tranquil, investigating with inquiry that is a cause for tranquility, generates concentration dominated by inquiry. To show that this leads to the fulfillment of truth-determination and so on, purity, desire-concentration and so on, "truth-determination developed" and so on was said. One abundant in desire for Dhamma, established in desire-concentration, becomes one who practices blamelessly in the face of the six desirable and undesirable objects. One who has aroused effort, established in effort-concentration, fulfills merit simply by tormenting the side of defilements. One keeping the mind under one's control, established in mind-concentration, discerning helpful and unhelpful phenomena with wisdom, will bring wisdom to growth. One established in inquiry-concentration, abundant in investigation of Dhamma, promotes a practice that leads to the relinquishment of attachments. To show this meaning, "desire-concentration developed" and so on was said. Sense-restraint, very helpful in warding off enemies far and near, promotes loving-kindness because it is a special cause for its arising. One who is superior in effort, suppressing defiling phenomena through ascetic practice, makes the desire to remove the suffering of others his own. Thus, ascetic practice promotes compassion. Purified wisdom, discerning blameworthy and blameless phenomena, protects appreciative joy from falling into excessive mirth and promotes it. The relinquishment of attachments, having plunged in, like a slope or incline, becomes truly indifferent to the formations of beings. Thus, it promotes the dwelling in equanimity. To show this meaning, "sense-restraint developed" and so on was said. Therefore it is said: "That which is a special condition for something, that fulfills it." it was said.” 87. By the nature of the directions, it should be connected as: by the nature of the directions of the eyes.