English
This means that by connecting each one separately, when each thing to be abandoned is stated, the remaining things to be abandoned are also stated, because they have the single characteristic of being things to be abandoned. In the statement, "And his foods go to full understanding," the meaning taken is that the sensual desire, ill-will, and delusion that arise in relation to foods become eliminated. Indeed, when sensual desire exists, arising in relation to physical food, there is no true knowing of physical food. But when that sensual desire is abandoned, full knowing arises. Knowing of the remaining foods... And this is the method. For whom, the practitioner, mindfulness foundations are cultivated, perversions are abandoned, understanding of nutriment has arisen, that practitioner becomes unattached to clingings. Indeed, in a body perceived as beautiful, sensual clinging especially arises, thus a body perceived as beautiful is the basis for sensual clinging, but when contemplated by mindfulness of the body as unattractive, the body, with its hair and so on, is not at all a basis for sensual clinging. By relishing pleasant feeling, clinging to views arises, thus feeling perceived as pleasant is the basis for clinging to views, but when feeling is contemplated by mindfulness of feelings, feeling is not at all a basis for clinging to views. By grasping the view 'mind is permanent', and by clinging to purification through one's own precepts and vows, thus mind is the basis for clinging to precepts and vows, but when mind is contemplated by mindfulness of mind, mind is not at all a basis for clinging to precepts and vows. For one who does not see phenomena as they truly are, by distinguishing mind-and-matter, an obsession with self in phenomena arises, thus phenomena are the basis for clinging to a doctrine of self, but when phenomena are contemplated by mindfulness of phenomena, phenomena are not at all a basis for clinging to a doctrine of self. Therefore, when the four foundations of mindfulness are cultivated, it is said that one becomes unattached to clingings, this meaning should be understood. Because it should be asked, "By which practitioner are the foundations of mindfulness cultivated, so that practitioner becomes unattached to clingings?" to show that one is also disjoined from yokes and so on, the phrase "and disjoined from yokes" and so on was stated. There, "and from yokes" means from the yoke of sensuality, the yoke of becoming, the yoke of views, and the yoke of ignorance. "Disjoined" means removed by way of abandonment by substitution, abandonment by suppression, and abandonment by eradication, and becomes liberated, this is the meaning. Indeed, a material body perceived as beautiful is the basis for sensual passion, but when the body is contemplated by mindfulness of the body, it is not at all a basis for sensual passion. Becoming, when grasped as 'pleasant' or 'a cause of pleasure', is the basis for passion for becoming, but when by mindfulness of feelings... The becoming, when observed, is not an object for the craving for becoming. The mind, when clung to as "self," is an object for the yoke of views, but the mind, when observed with mindfulness of mind, is not an object for the yoke of views. Because of the difficulty of analysis, and the difficulty of penetration into the mere nature of phenomena, phenomena that cannot be analyzed, phenomena that cannot be penetrated as mere phenomena, are an object for the yoke of ignorance, but phenomena, when observed with mindfulness of phenomena, are not an object for the yoke of ignorance. Therefore, one who observes the four foundations of mindfulness is said to be "disjoined from yokes." This method should also be applied to "becomes undefiled by influxes" and "has crossed over the floods." As for "becomes disjoined from fetters," the body perceived as beautiful is an object for the fetter of covetousness, but the body, when observed with mindfulness of the body, is not an object for the fetter of covetousness. Feelings that are suffering-of-suffering, suffering-of-change, and suffering-of-formations, are an object for the fetter of ill-will, thus it is said: "The latent tendency to aversion lies dormant in painful feeling." But feelings, when observed with mindfulness of feelings, are not an object for the fetter of ill-will. The clinging to "the mind is permanent" leads to the notion of "purity through one's virtue, purity through one's vows," therefore, the mind grasped as "permanent" is an object for the fetter of clinging to rites and rituals, but the mind, when observed with mindfulness of mind, is not an object for the fetter of clinging to rites and rituals. Due to not seeing the dependent nature of mind-and-matter, there arises the view of becoming and the view of non-becoming, therefore, phenomena clung to as "this is true" are an object for the fetter of clinging to "this is true," but phenomena, when observed with mindfulness of phenomena, are not an object for the fetter of clinging to "this is true." Therefore, one who observes the four foundations of mindfulness is said to be "disjoined from fetters." The body, perceived as beautiful, is the basis for the dart of lust. But the body, when contemplated with mindfulness of the body, is not the basis for the dart of lust. With feeling perceived as pleasant, aversion arises. Therefore, feeling is the basis for the dart of aversion. But feeling, when contemplated with mindfulness of feeling, is not the basis for the dart of aversion. Taking "mind is self" and acting on "self is superior" and so on, the mind is the basis for the dart of conceit. But the mind, when contemplated with mindfulness of the mind, is not the basis for the dart of conceit. From not knowing the conditioned nature of mind-and-matter of phenomena, phenomena are the basis for the dart of delusion. But phenomena, when contemplated with mindfulness of phenomena, are not the basis for the dart of delusion. Therefore, one who contemplates the four foundations of mindfulness is said to be "free from darts." "His nutriments come to be fully understood," so it was said by the teacher. Since it should be asked, "Do only nutriments come to be fully understood by this meditator, or also other things?" To show that his consciousness-stations also come to be fully understood, it was said, "His consciousness-stations also come to be fully understood." If one were to say that for the meditator who has developed the four foundations of mindfulness, only body, feeling, mind, and phenomena would come to be fully understood, and not consciousness-stations, (this is incorrect) because when body, feeling, mind, and phenomena are fully understood through body-contemplation and so on, perception also comes to be fully understood. For it is fully understood due to its inseparability when phenomena, which are reckoned as feeling and mind, are fully understood. The meditator who has developed the four foundations of mindfulness is said to be unattached by attachments, disjoined from yokes, separated from aggregates, without taints, crossed over the floods, and free from darts. Since it should be asked, "Is he only of such a kind, or also otherwise?" To show that he also does not go to wrong destinations, it was said, "He does not go to wrong destinations by way of wrong goings." In the material body, perceived as beautiful and so on, ... A person, attached, goes to the path of desire. The body, perceived as beautiful, is especially an object of the path of desire. But the body, to be contemplated by mindfulness of the body, like in-breaths and out-breaths, is not an object of the path of desire. Therefore, a person cultivating the development of mindfulness of the body does not go to the path of desire. Feeling pleasant sensation with a taste for it, and then due to its absence, coming to ill-will. Pleasant sensation is an object of the path of aversion. But sensation, to be contemplated by mindfulness of sensations, is not an object of the path of aversion. Therefore, a person cultivating the development of mindfulness of sensations does not go to the path of aversion. The mind, grasped as "permanent, stable" due to its continuity and density, is an object of delusion. But the mind, to be contemplated by mindfulness of the mind, is not an object of delusion. Therefore, a person cultivating the development of mindfulness of the mind does not go to the path of aversion. For one who does not know the nature of phenomena by analyzing them, fear arises. Phenomena whose nature is not known by analysis are objects of fear. But phenomena, to be contemplated by mindfulness of phenomena, and to be known by analysis, are not objects of greed. Therefore, a person cultivating the development of mindfulness of phenomena does not go to the path of fear. Thus, having extracted even unwholesome phenomena, which have the single characteristic of being abandoned, it is now stated again to conclude: "Thus, even unwholesome phenomena, having a single characteristic, go to the goal of abandonment." When some of the phenomena to be developed are stated, the remaining phenomena to be developed should also be extracted and stated as having a single characteristic. And when some of the phenomena to be abandoned are stated, the remaining phenomena to be abandoned should also be extracted and stated as having a single characteristic. This was said by the teacher, and known by us. "If they are to be stated otherwise, state them also." To show examples of the characteristic method in another way, due to the nature of being stated... ‘Where or again’ and so on, it is said. There, where, in which teaching of a part of form, the faculty of form, characterized by being afflicted, the eightfold faculty ending with the life faculty, beginning with the eye faculty, a part of form, was taught by the Blessed One.