English
Even if the faculties and powers arise, they are included within the factors of awakening. Indeed, by taking the factor of awakening, joy, the faculty of faith and the power of faith, which are its proximate causes, are also included, as it is said, "joy has faith as its proximate cause" (Saṃ. Ni. 2.23). It should be understood that this was said with reference to the meaning that the five path factors operate at the moment of insight. 523. Sampajañña (clear comprehension) is the knowing of what is beneficial, etc., from all sides, correctly, or equally; it is clear comprehension itself. By this, it is implied that although mindfulness was not mentioned in the definition, it was stated in the explanation as “mindful” because it is conjoined with mindfulness. Sātthakasampajañña (clear comprehension of what is beneficial) is the clear comprehension of beneficial actions like advancing. Similarly, sappāyasampajañña (clear comprehension of what is suitable). Gocarasampajañña (clear comprehension of the range) is the clear comprehension of the meditation subject, which is called the range, not abandoning it even when engaged in actions like advancing for alms-round or elsewhere. Asammohasampajañña (clear comprehension of non-delusion) is simply not being deluded in actions like advancing. “Two kinds of talk” means that talk about what should or should not be done was not previously spoken. The meaning is, “I will certainly speak, therefore, because of my good speech, I give a reply.” “Only by way of the meditation subject” means only by the excellence of the meditation subject, making the meditation subject primary. This shows that the meditation subject, which will be spoken of later with phrases like “even a bowl is inanimate,” or how it is maintained, should not be abandoned. The connection of “therefore” is with “they say that the Dhamma talk should certainly be given.” “Fear” means fear of enemy armies, etc. “In the remaining place” means in the place where gruel was taken. “Standing and walking” is said with reference to the posture of energy to be maintained, not as a rejection of sitting, which must be done during meals, etc. The Elder Dārucīriya: “Therefore, Bāhiya, you should train thus: In the seen, there will be just the seen; in the heard, the heard; in the sensed, the sensed; in the cognized, the cognized. When, Bāhiya, in the seen there is just the seen, in the heard just the heard, in the sensed just the sensed, in the cognized just the cognized, then, Bāhiya, you are not ‘by that.’ When, Bāhiya, you are not ‘by that,’ then, Bāhiya, you are not ‘in that.’ When, Bāhiya, you are not ‘in that,’ then, Bāhiya, you are neither here nor beyond nor in between the two. This is the end of suffering.” (Ud. 10) By this much, he realized arahantship. For avoiding stumps, etc., for They say that carrying past the established foot, or carrying with the side, is "vītiharaṇa" (carrying past). Or, the distinction between these is: carrying up to the established foot is "atihāraṇa" (carrying to), and carrying beyond that is "vītiharaṇa" (carrying past). "Avīci" means without interval. Even in the first impulsion… …it does not occur. This is said with reference to the absence of attachment to male or female, etc., in the five-sense-door thought-process. For there, through unwise attention and determining, greed arises for a desirable object like a female form, and aversion for an undesirable one. However, in the mind-door, attachment to male or female, etc., occurs. The impulsion of the five-doors is its root, or all that has been stated, like the life-continuum. Thus, the root-comprehension is stated by way of the root of the mind-door impulsion. But the adventitious and temporary nature is only of the five-door impulsion, in the sense of its not being previously satisfied. They say that "maṇisappa" is a type of snake found in Sri Lanka. "Calana" means trembling. "Atiharati" means he carries up to the mouth. "Vītiharati" means he carries from there up to the stomach, or he carries it while it is in the stomach. "And he preserves the moisture" means he preserves it so that it does not become excessively dry due to wind, etc. "Ābhujati" means he reflects on searching, swallowing, digested or undigested, etc.; it means he knows. For the very act of knowing and accomplishing that particular thing is called "sammāpayoga" (right application). Or, "ābhujana" is knowing by way of "having resorted to right practice, there is no one inside called a consumer," and so on. "In an unsuitable place" means in an inappropriate place occupied by humans or non-humans, such as a field or a shrine. "From a tumbu" means from a water vessel like a bamboo tube. "Tanti" is the water that has been discarded. "In going" means in walking. Since previously, by taking "advancing and retreating," carrying the body forward and backward was mentioned even in walking, it should be understood that here, only walking is taken. Or, the distinction between these will be explained. "By this much" means that by merely stating the continuation of the four postures without abandoning the meditation subject, mindfulness of the range is not evident. Thus, Which meditation subject is not manifest in the Sutta? For one who grasps it while walking, standing, or sitting, the meaning is that what occurs in the Sutta is not evident. Impulsion (javana) is due to being made of bodily and other actions, and arising from the action of adverting. Or, all that occurs through the six doors is called an action-made occurrence. The second jhāna is called "silence" due to the absence of verbal formations. 526. "Place of practice" means the place for the practice of meditation, for making the training-practice, like the practice of archers. Indeed, to show that very meaning, it is called "path of yoga." "Washes the head" signifies freedom from the slavery of desire, or washes away the dust of ignominy cast by those who are wrongly practicing. 529. In the Vinaya context, it appears in the pārājika concerning taking what is not given. In the Suttanta context, in the training rule for forest dwellers, "five hundred bows at the furthest" refers to a forest-dwelling monk. For he is not called "forest dweller, dweller in a secluded lodging" in the Sutta merely by dwelling in a forest in the Vinaya context. 530. What they call "slope" or "river bend," that is shown to be a "cave" (kandara), even in non-mountainous regions, a place where a river turns, a difficult-to-access area. 531. "Shown by dividing" by this, it shows the reason for the designation at the end, that it should be divided. 533. A secret action is a secret; what is suitable for it, worthy of it, is "rāhasseyyakaṃ" (private/secretive). For the taddhita (derivational suffixes) are varied. Or, what is good in secret is a secret; what is suitable for it is "rāhasseyyakaṃ." 536. "Well-directed" means well-placed. 537. "Embraced departure" means the nature of an embraced departure. The meaning is that it is endowed with the nature of departure through proper conduct in bodily actions and so on. Or, the grasping of bodily actions and so on is knowledge, or grasping; the meaning is, having made it an embraced, departing mindfulness, by being associated with that. 542-543. "By attaining distortion" means by the mind's state of attaining distortion. "By way of encompassing all" means by way of encompassing all anger that has gone into the seven formations. And the encompassing of all, even of abandonment by eradication... It should be understood that it is done by being established. 546. Regarding this, it is said: “Two qualities” is what is referred to. Even though “sloth and torpor” is specified in the singular, in the explanation, the change of word to “are present” (santā) means it is plural. The phrase “by the continuity of cessation” is to prevent the continuity of factors or the continuity of inherent nature. 550. The absence of the distortion of sloth and torpor is the perception of its opposite, which is called the perception of light. Therefore it is said, “This perception becomes light.” 553. “By being vomited, by being released,” and so on, and “becomes light,” and so on, are said to be “by being cast off,” and so on. Or, by the word “and so on,” encompassing the terms of both explanations, it should be understood that those which are synonyms of these are referred to as “mutual synonyms.” “He releases” shows struggle and oppression. Having become unobstructed, he comprehends, he fully knows; thus, unobstructed comprehension, being of that nature, is open. 556. The remorse rooted in the improper conduct regarding the matter, due to uncertainty, “Is it the wrong time, or not?” should be understood as the improper conduct regarding the matter spoken of by way of cause. 562. “They are defiled” means they defile, they say, or they are defiled by their own painful nature. For they do not arise without defilements when they arise. 564. And here in the Vibhaṅga, “he is endowed” and so on is stated in various places. 588. By way of explanation: “Among these, what is equanimity? That equanimity…” by way of such explanation. “He is endowed with this equanimity,” and so on, they say, is by way of counter-explanation. By “Among these, what is… …he is endowed with this equanimity,” the individual is specified. By “he is fully endowed,” and so on, he is counter-specified. Or, up to the word “possessed of,” he is specified; by “therefore he is called one who has equanimity,” he is counter-specified. According to these, the explanations and counter-explanations should be connected. By way of aspect: by the aspect of the quality of equanimity, such as “equanimous state,” and so on, and by the aspect of the individual, such as “endowed, fully endowed,” and so on, the word “equanimous” They, establishing the meaning, set it forth. For the meaning of "equanimity," the reason is "observing."