English
By way of devotion to sensual pleasures, there is establishing; by way of devotion to self-mortification, there is striving. By way of all unwholesome volitional formations, there is establishing; by way of all mundane wholesome volitional formations, there is striving." – It should be understood by way of those not mentioned here among the stated kinds. He reflects on rightly arisen states, he sees them as they arise, and acts accordingly. Thus, the factor of awakening of equanimity has the characteristic of reflection. And because of this, "reflection, settling, neutrality in grasping" is called equanimity regarding formations, due to the abundance of the function of equanimity. The purpose of the gradual exposition is that each preceding one is a cause for each succeeding one. 467. Only strong mindfulness is the factor of awakening of mindfulness. Therefore, wisdom is taken to illustrate its strong nature. It is not just any kind of mindfulness that determines things. But mindfulness is the recollection of the cause for the arising of wholesome states. Showing this, he says "or the cycle," etc. Standing at the head of the cycle, he says: "Oh, if only they would hear my teaching, and having heard it, they would become serene..." “Oh, may they be pleased with me, and may they show their pleasure!” Not having such a thought, but rather, “Well-proclaimed is the Dhamma by the Blessed One… …by the wise. Oh, if only they would hear the Dhamma, and having heard the Dhamma, they would understand it, and having understood it, they would practice for that very purpose!” Thus, due to the excellence of the Dhamma, out of compassion, sympathy, and pity, it was spoken, like by the Elder Mahākassapa— this is the meaning. Regarding the “abode of liberation” (vimuttāyatana), it means, “Indeed, it is not the Teacher, but rather, I will extensively teach the Dhamma as I have heard and learned it to others.” Thus, standing in the primary position of the cause of liberation. The non-material component that gives rise to it, such as long-practiced observances, is stated. Or, because it is an abstract noun, the words “done” and “spoken” are indicators of the non-material component that is an action. Therefore, it says, “bodily intimation… …component.” The arising of the factors of awakening should be understood as arising for the first six, each for its immediate successor, or for all others, in their respective ways. Regarding “the bait of the cycle of existence in the sensual realm,” they say it is craving and the aggregates that are its object. And sensual desire, which consists of the five strands of sensuality, and the sensual bait that is its object. And desire accompanied by eternalism and annihilationism, which arises by taking the world as in “the self and the world are eternal,” and the worldly bait that is its object. Or, the worldly conditions. And desire that arises due to the enjoyment of existence, which generates transmigration, and the bait of existence that is its object. Being prior to the path, they are “prior parts.” The description of the first method is finished. Description of the Second Method 468-469. The phenomena to be fully understood are those classified as: “All beings are sustained by food, two elements, three elements, four noble truths, five abodes of liberation, six unsurpassed things, seven bases of instruction, eight bases of mastery, nine successive abidings, ten bases of wearing out.” And the aggregates and so forth, as shown in “All, monks, is to be fully understood” (Saṃyutta Nikāya 4.46). “Vāna” means the binding of existences and so forth, or the going to pleasant and agreeable forms. Walking meditation is adh… The arisen energy of one who strives is to be understood as accompanied by insight. By this much, it is said: "The mundane and supramundane are mixed." By this much. Saying "mundane" does not tire one, meaning it is not to be blamed, because the producer of bodily intimation is mundane. "Not obtainable... etc. ...rejected" means: In the fine-material sphere, taking the joy enlightenment factor as unobtainable, even the obtainable joy, without initial application and sustained application, is rejected. It is not called "joy enlightenment factor." Or, in the sense-sphere, taking the unobtainable joy without initial application and sustained application, even the obtainable joy, which is an enlightenment factor, is rejected. Joy without initial application and sustained application is not called the joy enlightenment factor. "Inner liberation" means: The path that arises from entering into inner phenomena is called "inner liberation" here. This is the intention. "Not to be prevented" means: In the jhānas that are the basis for insight, such as kasiṇa, mindfulness and so on are conducive to penetration, thus they should not be rejected. However, those who do not extract them do so because jhāna, unlike insight, is not a proximate cause for the path to awakening. Nor is it such an exclusive cause. Nor is the path the culmination of the jhāna function, as it is for the insight function. There, by the inclusion of kasiṇa jhānas, the formless attainments dependent on them should also be understood as included. The non-mention of foulness jhānas is due to the intention of jhāna without initial and sustained application. The explanation of the second method is concluded. Explanation of the third method 470-471. Having stated the reliance on seclusion through temporary suppression, eradication, and escape, the non-mention of reliance on seclusion through tranquilization is because the enlightenment factors to be developed here are stated with "one develops the mindfulness enlightenment factor" and so on. Indeed, for the developed enlightenment factor, the fruit enlightenment factors to be realized are stated in the Abhidhamma classification. The word "vossagga" (relinquishment) has the meaning of abandoning and the meaning of plunging forward. Thus, the twofold nature of relinquishment is stated. "As stated" means: by way of temporary suppression and eradication, and by way of making the object inclined towards that. Transforming, insight... at the moment of insight, at the moment of the path, fully developed. The description of the third method is finished. The description of the Suttanta division is finished. 2. Abhidhamma Division Description 472. By way of equanimity means it shows the nature of the state, meaning, by way of seeing, having arisen, without acting in diminishing or increasing. The meaning here is that the equanimity which is superior to worldly equanimity, called 'ajjhupekkhana' (attentive equanimity), is intended to be supramundane. The description of the Abhidhamma division is finished. The description of the Bojjhaṅga Vibhaṅga is finished. 11. Maggaṅga Vibhaṅga 2. Abhidhamma Division Description 490. In the Abhidhamma, even in the division of supramundane consciousness, it is said: "At that time there are four aggregates...pe... there is the eightfold path" (Dhs. 337). Therefore, here in the Abhidhamma division, making a teaching in accordance with the Abhidhamma, it does not make "the eightfold path" a noble, arisen state. 493. At that time means it shows the additional function of these in worldly time. By producing abstinence, wrong speech and so forth cause a person to abandon them. Thus, right view and the other five are called "causative factors." For the action of right speech and so forth is abstinence, and these cause that abstinence. By way of abstinence means by way of the act of refraining, not by way of being a causative factor or an agent. This...pe... shows the additional function, meaning, it shows that even at the supramundane moment, these five are the causative factors of the triad of right speech and so forth at a single moment. The ten wrong views and so forth, and the ten unwholesome states dependent on them, are twenty unwholesome factors. The ten right views and so forth, and the ten wholesome states dependent on them, are twenty wholesome factors. This is stated in the Mahācattārīsaka Sutta (MN 3.136), hence its name. Pertaining to merit means being in the portion of merit, meaning, being a part of the meritorious formations. They ripen the aggregate of clinging, or ripen in it, thus they are 'upadhivepakkā' (ripening in clinging). Having indicated the five-factored path, and having questioned each one therein, and having established the time of each. the answer is given, it is said, "by asking individually and answering individually." But when asked together, and after establishing the time for all five, the answer given, such as "Among these, what is the wisdom of right view?" is not called individual questioning and answering, because the explanation is given as a single answer. Therefore, it should be understood that in the five-factored section, individual questioning and answering is done with reference to the arising of the path through the cultivation of each of the causative factors, such as right view. For speech and so on are perfected by prior purification, not by the approach to the path. The commentary on the Abhidhamma Analysis is finished. The commentary on the Analysis of the Path Factors is finished. 12. The Analysis of Jhāna 1. The Suttanta Analysis Commentary on the Matrix 508. The preliminary duties for jhāna are the observance of the Pātimokkha and so on. It makes a comprehensive statement that there are no meditations on impurity or supramundane jhāna outside of this, and by the saying "the doctrines of others are empty of recluses" (M.N. 1.139; A.N. 4.241), it shows the absence even of one who possesses the preliminary duties that make one a recluse. Regarding the precepts, which are taught in terms of name, body, etc.