English
may the faculty of knowing cease for one who attains Arahantship; when does the faculty of one who has known cease?" "There, that which is in the destruction..." and so on, is said. There, two means two by way of function, but in reality, it is only one. Since it is to be asked, "The function of knowing is also one, how can there be two?" "Moreover..." and so on, is said. It is said that two names are obtained by way of the distinction of object and wisdom. That wisdom which was spoken of in the previous verse by the function of closing the ears, that wisdom, by its nature of knowing in various ways, is called wisdom. By the meaning of not allowing the seen object to float away, by the meaning of penetrating, it is called mindfulness. 13. The meaning of the phrase "wisdom and mindfulness" has been explained by the teacher, and understood by us. Since it is to be asked, "How should the meaning of the phrase 'name and form' be understood by us?" dividing name and form, he says, "There, which are the five aggregates of clinging..." and so on. There, there means in the three existences, by way of the distinction of kamma and vipāka cycles. There means in the aggregate of name and form, which consists of the five aggregates of clinging. The five faculties means the five faculties such as the eye. "Associated with consciousness" is not said with reference to the condition of being associated, but is said with reference to the nature that is to be grasped by most people without distinction. However, those who know the distinction should grasp it by distinguishing: "Name is associated with consciousness, but form is not associated with consciousness, it is co-arisen." Its means of that name and form together with wisdom and mindfulness. Cessation means the element of Nibbāna without remainder. Asking the Blessed One, Venerable Ajita said in the Pārāyana, "Wisdom and... (etc.) ...where does this cease?" The element of Nibbāna without remainder which was asked about in the verse "Wisdom and..." and so on, that Nibbāna without remainder... By what attainment is the element of Nibbāna to be reached? Thus, being asked, it is to be reached through the four bases of psychic power, through the attainment of the Noble Path. And for the cultivation of the four bases of psychic power, the four faculties are fundamental. Therefore, setting forth those four fundamental faculties, he says, “Therein, mindfulness and wisdom…” With mindfulness, which investigates the courses of wholesome and unwholesome states, when it is perfected, concentration is certainly to be produced. And by the taking of mindfulness, the abandoning of defilements is intended in the verse. And by the abandoning of defilements, the function of concentration is evident. Thus he says, “Mindfulness is two faculties: the faculty of mindfulness and the faculty of concentration.” The eradication of latent tendencies by wisdom is perfected by energy, which is called the four right exertions, not without it. Thus it is said, “Wisdom is two faculties: the faculty of wisdom and the faculty of energy.” Among these four faculties, as stated, when they are perfected in the preliminary stage or at the moment of the path, the conviction and determination associated with them are perfected. This state of conviction and determination is perfected as the faculty of faith. “When these fundamental faculties are perfected, by which faculty is which state perfected?” Thus, being asked, showing that this is perfected by that, he says, “Therein, that which is dominated by faith…” “Therein, therein” means among mindfulness, etc. “Dominated by faith” means that desire, which is perfected by faith as a condition, is the dominant factor. Thus, it is dominated by faith. The one-pointedness of mind to be brought about by the dominant factor of faith is “dominated by faith.” “Concentration of desire” means concentration brought about making desire the chief, or concentration in the preliminary stage associated with the dominant factor of desire. The connection should be made as: abandoning is the cause of abandoning. And “abandoning” means that by which one abandons the obstructive defilements. Thus, the instrumental meaning of “abandoning” should be taken. “By the power of reflection” means by the power of preliminary work. “By the power of cultivation” means by the power of exalted cultivation. “That concentration of desire, s This is called "abandonment alone." Therefore, "there, whatever are the in-breaths and out-breaths," and so on, was said. There, "there" means in that concentrated mind, in that mind-state. "In that concentrated mind-state, the in-breaths," and so on, by the heading of in-breaths and so on, the volitional formations that generate in-breaths and so on are taken. And these, as long as the development is not perfected, are "sara" (remembering) because of repeated remembering, and "saṅkappā" (intending) because of repeated intending. But the former kind, which is called "sara-saṅkappā, these are formations," is either concentration due to desire, or abandonment due to the suppression of defilements, and due to the abandonment of those parts, or the effort that is the cause of abandonment. Since it must be asked, "what do these formations and so on, of the kind described, develop?" "And these formations," and so on, was said. There, the construction is: "These formations and both of them, endowed with concentration due to desire and volitional formations of effort, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment, develop the base of power." "Endowed with concentration due to desire and volitional formations of effort" means: desire itself is the master, the master desire; concentration with desire as master. Therefore, it was said by the Blessed One: "If, monks, a bhikkhu makes desire the master and attains concentration" (Vibhaṅga 432). Or, concentration caused by desire, or concentration having desire as its beginning, is concentration due to desire. It means that concentration arisen as a condition for one whose master is desire. The formations that are primary are the volitional formations of effort. By the word "effort," conditioned formations and so on are excluded. Concentration due to desire and volitional formations of effort are "chandasamādhippadhānasaṅkhārā." Endowed with these, "chanda...pe... endowed." That...pe... "gataṃ." "Ijjhati" (succeeds), "samijjhati" (accomplishes), "nippajjati" (is produced) is "iddhi" (power), a portion. Power itself is a "pāda" (foot, base), a portion, so "iddhipādo," the fourth of the bases of power. Or, beings "ijjhati" (succeed) by it, become "iddhā" (powerful), "vuddhā" (grown), "ukkaṃsagatā" (attained excellence), so "iddhi." "Pajjati" (proceeds) by this, so "pādo." The "pāda" of "iddhi" is "iddhipādo." Although "iddhipādo" is said in a general sense, "endowed with concentration due to desire and volitional formations of effort"... Because it was said, the base of success of desire is taken. It means one develops and increases that base of success, that base of success of desire. Dependent on seclusion: At the moment of insight, due to its function, it is dependent on temporary seclusion. From the perspective of intention, it is dependent on seclusion for escape. But at the moment of the path, due to its function, it is dependent on seclusion by eradication. From the perspective of the object, it is dependent on seclusion for escape. Dependent on dispassion: At the moment of insight, due to its function, it is dependent on temporary dispassion. From the perspective of intention, it is dependent on seclusion for escape. But at the moment of the path, due to its function, it is dependent on dispassion by eradication. From the perspective of the object, it is dependent on dispassion for escape. Dependent on cessation: At the moment of insight, due to its function, it is dependent on temporary cessation. From the perspective of intention, it is dependent on cessation for escape. At the moment of the path, due to its function, it is dependent on cessation by eradication. From the perspective of the object, it is dependent on cessation for escape. Regarding "turning towards relinquishment": Here, relinquishment is twofold: relinquishment by giving up, and relinquishment by plunging forth. Even there, at the moment of insight, relinquishment by giving up is temporary. Relinquishment by plunging forth is by being inclined towards Nibbāna. At the moment of the path, relinquishment by giving up is by eradication. Relinquishment by plunging forth towards Nibbāna is by making it the object. Thus it is taken as divided. It turns towards the meaning of relinquishment as stated. Or it ripens what has turned, it makes it ripen. Thus it is "turning towards relinquishment." That "turning towards relinquishment." The mode of developing the base of success of desire was stated by the teacher, and known by us. Because it should be said, "How should the mode of developing the base of success of energy be known by us?" Therefore, "where that which is dominated by energy," etc., was said. Its meaning should be understood according to the method stated below. But I will set forth the text, which was briefly stated, in detail. How? – "Where that one-pointedness of mind is dominated by energy, this is concentration of energy. When the mind is concentrated, by the power of reflection or by the power of development, for the suppression of defilements, this is abandoning. Where those in-breaths and out-breaths, thoughts and investigations, toge perceptions, feelings, thoughts, and intentions— these are formations. Thus, the former concentration of effort, and the abandoning through suppression of defilements, and these formations, these two, together with the formations, develop the base of power predominated by the concentration of effort, based on seclusion, based on dispassion,