English
"To be made restrained," "to be made self-controlled," thus restraint and self-control are dependent solely on the mind, this is intended by the teacher, thus it says "leading to non-offence." But the elder disciple says that even teaching without the arising of mind and attention does not occur, thus he speaks of purity of teaching as escape. 516. Just as in "Even though adorned... that bhikkhu" and so on (Dhp. 142), here too, a bhikkhu is intended by virtue of his qualities. And thus it is said: "Here, 'bhikkhu' refers to one who sees the state of being a bhikkhu through practice, thus it is said" (VibhA. 355). As much as by one person... It is possible to undertake without remainder, referring to that, he says, “by which undertaking all trainings are undertaken,” just as with the completion of ordination, the undertaking of the training of one fully ordained without remainder. That is undertaking. In many ways means in various undertakings. Just as the manner of training is the complete non-transgression of the undertaken training, so when there is transgression, there is instruction leading to confession, and rising up leading to emergence, such as the observance of temporary probation, which is the means to it, as stated “non-transgression…etc.…in manner.” That training rule which is transgressed through heedlessness, is not being trained in, and is therefore called remaining, so he says, “due to the remaining by way of transgression.” 519. Mind-purifying development means the development of calm and insight, which purifies the mind, and suppresses obstructive states, is mind-purifying development. Good grasping means grasping sleep. This means the non-occurrence of active consciousnesses, which is called good, and is the crossing over of an unbroken life-continuum. From this crossing over of the life-continuum. Before this, and after the occurrence of active consciousnesses, there is nothing. This bodily weariness and sloth-and-torpor are the causes of this sleep. 522. Beginning with mindfulness foundations means mindfulness foundations, right efforts, bases of psychic power, and some path factors do not occur together, therefore, they are not mentioned in the Pāli, is the intention. Lest they should take it that these do not occur together in one object, why are the faculties and powers not included? He says, “occur…etc.…are.” Even so, the faculties and powers of faith are not encompassed by the enlightenment factors, so how are they included within them? Referring to this question, he says, “joy…etc.…stated.” 523. From all sides means in all parts, in all advances and so on, or from all parts, in those very advances and so on, from all parts such as benefit and non-benefit, in all ways. Rightly means without error, wisely. Equally means without unevenness, meaning having made it free from the unevenness of defilements such as greed in desirable objects and so on. Begging is done here, so it is alms-round. the place for going for alms, that is the alms-round, or the alms-round itself, being the domain of full awareness, in that alms-round domain. But it is said as a specific, “in the going forward and so on,” distinguished by going forward and so on. Called the meditation subject, meaning in the object called the place for the practice of meditation, or in the act of meditation itself, or called the meditation subject due to being a cause of special happiness for the yogi, in the domain of full awareness. In going forward and so on, meaning in going forward and backward and so on, and in putting on robes and so on. Not being confused, knowing truly that their occurrence is only through the action of consciousness, the element of effort, and the diffusion of mental states, and not otherwise. Making the meditation subject primary, meaning even during the tasks of attending to the body, such as putting on robes, making the mental advertence to the meditation subject primary. Therefore, because you eagerly ask me excessively, and because you speak of the difficulty of knowing the dangers to life, and your faculties have matured, therefore. “Tihā” is merely a particle. “Te” means by you. “Evaṃ” now speaks of what is to be said. “Sikkhitabbaṃ” means training is to be done in terms of the three trainings: the training in higher virtue and so on. And showing how one should train, he says, “in the seen, there will be just the seen,” and so on. Therein, “in the seen, just the seen,” means just what is seen by eye-consciousness in the visible object. Just as eye-consciousness sees only the visible object as mere form, not as permanent and so on, so too, in the other sense-door consciousnesses, “there will be just the seen for me here,” is the meaning of training. Or, “the seen in the seen” means eye-consciousness, the meaning is knowing form in form. “Mattaṃ” means measure. “Diṭṭhamattaṃ” means this has the seen as its measure, the meaning is my mind will be just eye-consciousness. This is what is said: just as eye-consciousness does not cling, does not become averse, does not become deluded when a visible object comes into range, so too, due to the absence of lust and so on, my impulsion will be just eye-consciousness. it will be, I will keep it to the measure of eye-consciousness. Or, what is seen is a form seen by eye-consciousness. In the seen, just the seen, means the three mental states of receiving, investigating, and determining, arising right there. Just as that does not cling, does not hate, does not delude, so too, when a form comes into range, I will produce the impulsion to the measure of that receiving and so on. I will not allow it to arise by way of clinging and so on, exceeding that measure. This is the meaning here. This method applies to what is heard and what is sensed. What is sensed should be understood as the sense bases of smell, taste, and touch, together with the consciousnesses pertaining to those objects. In "in the cognized, just the cognized," what is cognized here is an object cognized by mind-door adverting. In that cognized, "just the cognized" means the measure of adverting. Just as adverting does not cling, does not hate, does not delude, so too, without allowing it to arise by way of clinging and so on, I will keep the mind to the measure of adverting. This is the meaning here. "Thus, Bāhiya, you should train" means that in this way, by this practice, you, Bāhiya, should train by not deviating from the three trainings. Thus, the Blessed One, because of Bāhiya's concise inclination, dividing the domain of insight, which is differentiated into six kinds of objects together with the six kinds of consciousness, into four sections beginning with the seen, shows him the full understanding of knowing and scrutinizing there. How? Here, the form-base is called "the seen" because it is to be seen. Eye-consciousness, however, together with the consciousnesses that arise through that door, is for the purpose of seeing. Both of these, arising according to conditions, are merely phenomena. There is no doer or instigator here. Since it, having been, is not, it is impermanent. Since it is oppressed by arising and passing away, it is suffering. Since it is not subject to control, it is not self. So where is there room for clinging and so on for a wise person? This is the intention here. This method applies to the heard and so on as well. Now, to show the full understanding of abandoning, together with its fruit, for one established in the full understanding of knowing and scrutinizing, it is said: "When indeed..." The passage beginning with "te bāhiyā" was commenced. Therein, "yato" means "when" or "from which." "Te" means "your." "Tato" means "then" or "from that." "Tenā" means "by that which is seen, etc." or "by the lust, etc., connected with what is seen, etc." This is what is meant: Bāhiya, at the time or for the reason that you, practicing the method I have taught regarding what is seen, etc., will have only what is seen, etc., through the understanding of its unperverted nature, at that time or for that reason, you will not be with that lust, etc., connected with what is seen, etc. You will not be impassioned, or hateful, or deluded, because lust, etc., have been abandoned. Or you will not be connected with that which is seen, etc. Then, Bāhiya, "na tattha" (not there) means: When or for the reason that you will not be impassioned by lust, or hateful by hatred, or deluded by delusion, then or for that reason, you will not be in that which is seen, etc. You will not be attached or established in that which is seen, or heard, or sensed, or cognized, with craving, conceit, and wrong view, thinking, "This is mine, this I am, this is my self." By this much, the knowledge of abandonment is brought to its culmination, and the state of an Arahant is shown. Then, Bāhiya, "nevidha, na huraṃ, na ubhayamantarenā" (neither here, nor beyond, nor in between both) means: When you, Bāhiya, will not be connected with that lust, etc., in those things seen, etc., then you are neither in this world, nor in the other world, nor in both. "Esevanto dukkhassā" (this is the end of suffering) means: This is indeed the end, this is the cessation, the non-recurrence of the suffering of defilements and the suffering of the cycle of existence. This is indeed the meaning here. But those who, taking the phrase "ubhayamentarenā," desire an intermediate state (antarābhava), their view is wrong. What needs to be said about that will become clear later in the discussion of the intermediate state. "Etesan" refers to "atiharaṇa" and "vītiharaṇa." The passage beginning with "Tattha hī" means: In the five-sense consciousness process, due to unskillful attention that occurred earlier, there is only the arising of greed, etc., towards desirable objects, etc., through unskillful attention, etc., but not... The grasping of distinctions like woman and man, that occurs only at the mind-door, he shows.