English
The enjoyment of existence, by way of grasping pleasure, is the delight in existence. Thus, feeling is the basis of the flood of existence. By way of grasping the density of continuity, there is an attachment to self in the mind. Thus, mind is the basis of the flood of views. Due to the difficulty of penetrating the analysis of phenomena and the mere phenomenal nature of phenomena, delusion arises. Thus, phenomena are the basis of the flood of ignorance. Therefore, these four are stated for the purpose of abandoning them. The underlying tendency of aversion lies in painful feeling. Thus, feeling, being suffering, suffering due to change, and suffering due to conditioned states, is specifically the basis of the bodily knot of ill-will. By way of grasping permanence in the mind, there arises the clinging to precepts and vows, such as "purity by one's own virtue" and "eternal self." Thus, mind is the basis of the clinging to precepts and vows. For one who does not see what is real as real, through the analysis of mind and matter, there arises the clinging to "this is true," which is called the view of existence and non-existence. Thus, phenomena are its basis... By way of enjoying pleasant feeling, disregarding the next world, one generates the clinging of views, such as "there is no giving." Thus, feeling is the basis of the clinging of views. By way of grasping the density of continuity, delusion arises in the mind, which is accompanied by craving and so on. Thus, mind is the basis of the wrong course of delusion. By not understanding the nature of phenomena... What arises are phenomena of fear and coming... For those not stated, the objective nature should be connected in the stated manner. ‘‘From the arising of nutriment, the body arises; from the arising of contact, feeling arises; conditioned by formations, consciousness; conditioned by consciousness, name-and-form’’ —according to this saying, the nutriments of edible food, contact, mental volition, and consciousness, which are the cause of the arising of body etc., are fully understood by fully understanding body etc. Therefore, it is said ‘‘for the full understanding of the four kinds of nutriment’’. The method of the treatise is the method of explanation in the language of Tambapaṇṇi. They also say it is the method of application for Dhamma speakers in the Nettipeṭaka treatise. By way of remembering means by way of holding in mind the body etc. and wholesome etc. phenomena. That by which they remember, they go, is mindfulness. In this sense, the coming together in the oneness of Nibbāna is ‘‘coming together in oneness’’. Indeed, to show just this, he said ‘‘just as’’ etc. Or, the single nature of mindfulness foundations, being the cause for entering the one Nibbāna due to its sameness, is oneness; the coming together there is its participation, ‘‘coming together in oneness’’. However, to show its nature as the cause for entering the one Nibbāna, he said ‘‘just as’’ etc. In this sense, remembering, oneness, and coming together are to be understood as stated together as the cause for the oneness of mindfulness foundations; in the former (sense), separately. Or, if ‘‘by way of remembering’’ means ‘‘by way of going’’, then that going itself is ‘‘coming together’’. Or, if ‘‘coming together’’ is not spoken of in the sense of the word ‘‘sati’’ (mindfulness), then ‘‘holding in mind’’ is mindfulness. Due to the absence of another meaning for the word ‘‘sati’’, the former is the cause of the state of mindfulness, the latter of the state of oneness. Thus, even in the coming together in Nibbāna, these are combined causes for the oneness of mindfulness foundations. By fourteen kinds: this is in accordance with the sections on in-and-out breathing etc. stated in the Mahāsatipaṭṭhāna Sutta. Similarly, ‘‘by five kinds of contemplation of phenomena’’ should also be understood here. And here, the similarity to a merchant’s capital should be seen as the power of developing each respective mindfulness foundation. Indeed, these are the range of a monk. For it is said ‘‘goc Go forth, monks, in your ancestral domain. A bhikkhu becomes a bhikkhu through the practice of body contemplation and so on. Thus, he is shown as a bhikkhu who “dwells contemplating the body,” because this is a rule for bhikkhus. Therefore, it is said, “because bhikkhuhood is seen through practice.” He should walk equally, meaning, abandoning unequal conduct of body and so on, he should walk equally with body and so on. Peaceful through the calming of passion and so on, disciplined through the taming of the senses, determined through the four paths, a celibate through noble conduct. Laying down the stick by abandoning bodily punishment and so on. Such a one is to be known by the designations of brahmin and so on, due to having expelled evil, calmed evil, and shattered defilements. Explanation of the Section on Body Contemplation Unmixed: This means that even feelings and so on are included here, bound here, so even when the occasion for contemplating feelings and so on in the body arises, it is unmixed with them. To prevent the misconception of an individual entity, the clinging to the essence of a collective, he analyzes the body into its parts and sub-parts, and these into hair and so on, and hair and so on into elemental and derived forms, saying, “not in the body” and so on. Even those who speak of an individual entity in a collection of city parts like a palace and so on, do not grasp an individual entity. But some might have the misconception that there is some meaning called “city,” so the example of a city is given for the misconception of man and woman and so on. When one sees a woman or a man, is it not true that there is no seeing of a woman or a man with the eye? Indeed, there is not. But it is said, “what one sees,” based on the perception that arises as “I see a woman, I see a man.” Or, what one sees through wrong view, that is not seen, that is not a visible object, or that is not a visible object, is the meaning. Or, what is seen, which is a collection of hair and so on, elemental and derived forms, is not seen, or what is seen is not as described, is the meaning. “What is seen, that one does not see” means what is a visible object, or what is seen as a collection of hair and so on, elemental and derived forms, that one does not see truly with the eye of wisdom, is the meaning. Not other phenomena. 'Observes' means not observing other natures. It is said that one does not observe other aspects from the unpleasant, etc. 'Earth body' means the earth element like hair, etc., is called a body because it is a collection of phenomena. Or, the characteristic earth element, present in the entire body with its many divisions, continuously arising in sequence, is taken as a collection and called a body. So too elsewhere. 'Internal and external' means there is no single object for the conjoined internal and external phenomena. Or, it means that these internal and external phenomena do not have a conjoined object. 'Defilements in the three existences' means defilements pertaining to the three realms of existence. 'Pervasive' means existing everywhere. Because it is desired when the mind is sluggish or agitated. Or, the factors of awakening to be developed when the mind is sluggish or agitated are beneficial for this, hence 'pervasive'. 'Inner contraction' means inner sluggishness or laziness. Having stated the abandonment of both hindrances without distinction, he then says "specifically" to show the specific abandonment mentioned for each. Not saying "having removed the hindrances," but showing the purpose of removing covetousness and ill-will, he says "specifically," etc. For the development of body contemplation, the purpose of this is to show the abandonment of direct opposites like attachment and aversion. By 'body development' is meant the development of body contemplation. By 'that' is meant the statement about abandoning attachment, etc. The pervasive meditation subjects are recollection of the Buddha, loving-kindness, mindfulness of death, and contemplation of the unpleasant. That pervasive meditation subject, maintained by this yogi with mindfulness and clear comprehension, is said to be maintained because it must be unbroken by the power of mindfulness and clear comprehension. Or, tranquility is spoken of by mindfulness, because it is included in the aggregate of concentration. The exposition of the section on body contemplation is finished. Exposition of the section on contemplation of feelings, etc. By "only here," etc., he shows the extent of what is to be known. 'He saw' and 'he saw well' both have the same meaning. 'One who sees rightly' means one who sees correctly. From pleasure and pain. And thus, because it is said that there is happiness in knowing the stability and change of happiness and so on, and suffering in not knowing the change and stability, the meaning is that all three should be contemplated as happiness and all three as suffering. It should be understood that by the word 'etc.' are meant the various kinds of differences in the realms of sense-desire, etc., arising together with knowledge, etc., predominant desire, etc., having material form, etc., as their object; and the various kinds of differences in wholesome, unwholesome, their results, and functional consciousness; and also the various kinds of differences such as with or without volitional effort, with or without an object. Concerning the nature of emptiness, it is by the nature of emptiness that appears in the section on emptiness, as in "phenomena exist, aggregates exist" and so on (Dhs. 121). By "although here" and so on, it shows the objection that since it was abandoned before, there is no need for repeated abandonment, or that at the moment of path-consciousness, what is abandoned in one place is abandoned everywhere, so there is no need for separate abandonments.