English
" "For one with desire, what samādhi will not succeed?" Thus, in this way, which is the gateway to developing samādhi. The aggregates developed through diligent practice of samādhi are samādhi-developed. Starting with "Indeed, those," it explains what was briefly stated as "there is nothing new." Of the three: desire, samādhi, and exertion-formations. This refers to the statement "these three." Of the former statement, "desire, samādhi." In the sense of cause, in the sense of means. By that statement, "these three phenomena." Because these three phenomena, desire and so on, operate as a support for each other and for their associated phenomena, therefore, their quality of being a basis of power is also stated. That quality of being a support is inseparable from association, so it is said, "because it is included within that," meaning, "because it is included within the associated phenomena." Just as for desire and so on, the associated aggregates do not inherently possess the quality of power, so it is said, "there is a designation of the quality of power." Therefore, it is said, "the rest, the associated ones... not by their own nature." Of a part, of desire and so on. Of all four aggregates, or of the four, desire and so on. Again, referring to "but the associated ones," and so on. By this exposition of the quality of power of the four aggregates and their parts. He says that it is different from what was previously stated in the order of words, "making it unprecedented." In what sense is the attainment of power? And in what sense is the basis a preceding part? This is the explanation in order. If the basis is in the sense of a foundation, then only the basis of power as a support would be stated, not the basis of power as a means. So he says, "and the means," and so on. Everywhere, in the Suttanta division and in the Abhidhamma division. Therefore, he says, "Indeed, in the Suttanta division," and so on. In the sense of qualifying samādhi, by "samādhi with desire as master, samādhi with desire as cause, or samādhi with abundant desire is desire-samādhi," and so on, as a qualifier of samādhi. There is also the reading "by way of cultivating samādhi." There, "by way of cultivating samādhi" means by way of cultivating samādhi, making desire the master in what is abundant. Means. beings, thinking: "If concentration succeeds for one who has desire, it succeeds for me too," as means for cultivating concentration. The commentary on the Suttanta-division is finished. 2. The commentary on the Abhidhamma-division 444. There are eight hundred sections with a dominant factor. In these, the four bases of power do not each arise, so it is said: "due to the absence of complete sections with a dominant factor." The reason for this is stated: "for there are no dominant factors of dominant factors." If there were dominant factors, then there would be thirty-two hundred methods by way of the divisions of the bases of power, and eight pure ones, making four thousand methods. But that is not the case, is the intention. To show how many methods are obtained here, it is said: "in each one," and so on. The eight hundred pure methods are also eight with a dominant factor, making sixteen hundred methods by way of the four paths. The commentary on the Abhidhamma-division is finished. 3. The commentary on the Question-asking Since they arise as the chief, the four dominant factors do not make each other weighty. Therefore, it is said: "the four bases of power are not dominant factors of the path." Thus, it is said: "but they are not dominant factors of each other." This meaning, that is, "the dominant factors are not dominant factors of each other." Of a dominant factor, that is, of one capable of being a dominant factor. They do not make a dominant factor, that is, they do not arise by making a dominant factor, by making it weighty. In the co-existence of dominant factors, that is, in co-arising by performing the function of a dominant factor. "Due to the absence of a path with investigation as a dominant factor" - this is said by way of imputing a fault, thinking: "the qualities capable of being dominant factors should arise as dominant factors," not according to what is actually understood. For the arising of dominant qualities as dominant factors occurs when there is prior preparation, not otherwise. So it could be said that a qualification should not be made with reference to its absence even in co-existence. In the state of making each other dominant factors, that is, in arising by making each other dominant factors. The statement of having investigation as a dominant factor, that is, the statement of the dominance of investigation. It should not be said that all dominants are with dominance, this is the intention. Co-existence is rejected, as the state of being with dominance is stated to be non-absolute. The description of the questioner is finished. The description of the analysis of the bases of power is finished. 10. Analysis of the Factors of Awakening 1. Suttanta Division Description of the First Method 466. Establishment here is dwelling in saṃsāra, its root is defilements, thus it says "establishment by way of defilements." The activity of striving for establishment is karma, thus it is said "striving by way of formations." Since among defilements, craving and wrong views are especially the leaders of saṃsāra for those characterized by craving and wrong views, and karma accompanied by defilements leads to establishment, not merely by itself, therefore it is said "by craving and wrong views... and striving." Similarly, because craving is the enjoyment of existence, and wrong view, being delight in non-existence, is the formation of non-existence, it is said "establishment by way of craving, striving by way of wrong view." Even among wrong views, the inwardly directed view of existence is especially the dwelling in saṃsāra, from which one clings, thus it says "establishment by way of eternalism." Even the outwardly directed view of annihilation does not go beyond the formation of existence, thus it is said "striving by way of annihilationism." Lethargy is the non-completion of a begun undertaking, a state of inner contraction, thus it says "establishment by way of sluggishness." Restlessness is an inappropriate activity, a state of non-contraction, thus it is said "striving by way of restlessness." Similarly, because indulgence in sensual pleasures belongs to the side of laziness, and indulgence in self-mortification belongs to the side of restlessness, establishment and striving are stated by way of both of these; the rest should be understood according to the stated method. "Here" means in this Sammohavinodanī. "Unstated" means that establishment and striving should be understood by way of "establishment by way of defilements" and so on. In phenomena proceeding equally, by the absence of sluggishness and restlessness in the associated states that do not arise. To reflect means to conceive, to count, to weigh appropriately. Therefore it is said, 'he sees from the origin.' That mode is the mode of reflection, the mode of seeing from the origin. And having done so, because of the very nature of reflection, of the equanimity enlightenment factor. The state of being the ultimate cause is the cause of the ultimate. For the preceding is indeed a special condition for the succeeding. 467. Mindfulness is indeed strong due to its ability to grasp the true nature of body, etc. The meaning is that wisdom is grasped by the skillfulness of mindfulness. Thus-minded means having a mind thus dependent on gain, honour, and fame. By way of long-practiced observances, etc., means by the head of long-practiced observances, etc. By 'said' is also meant the connection: 'having done, he said the bodily intimation...etc....portion'. For others means not for immediate ones. For all...etc....it should be connected thus: 'all enlightenment factors are indeed special conditions for all'. That which desires is 'kāma'; that which touches by way of enjoyment is 'āmisa'; desire itself is 'āmisa', thus 'kāmāmisa', which is defilement-desire. But object-desire is 'āmisa' because it is touched. Thus also the remaining two. Among these, 'worldly' here means a special kind of happiness, or a special kind of rebirth. The 'vaṭṭa' is saṃsāra. Greed that proceeds by way of enjoying desires is 'kāmāmisa'. Greed that proceeds by way of desiring special kinds of existence is 'lokāmisa'. What is the purpose of 'vibhava'? Or who would desire it? They say that greed rooted in the cycle of existence is 'vaṭṭāmisa'. Its object means the object of that craving, such as form, etc. Worldly conditions are gain, etc. All remaining craving is attachment that generates saṃsāra. The explanation of the first method is finished. Explanation of the second method 468-9. 'All beings' means all beings in all existences, such as the sense-sphere existences, the percipient existences, and the one-constituent existences. Their sustenance is from food, thus 'sustained by food', 'sustained by conditions'. The single phenomenon by which they are sustained is to be fully understood by the full understanding called 'known full understanding' as 'sustained by food'. 'Two elements' means conditioned and unconditioned elements... three elements. The three elements are the sense-sphere element, the form-sphere element, and the formless-sphere element. The five liberation-abodes are the causes of liberation that are stated as, “Here, monks, the Teacher teaches the Dhamma to a monk, or some respected person,” and so on. The unsurpassed things are the six unsurpassed things, such as the unsurpassed vision. The exposition-bases are the reasons by which an exposition occurs, these are called exposition-bases. And this is merely a teaching. For one whose taints are destroyed, having been ten years old and attained final Nibbāna, is not ten years old again.