English
"the self is not different from consciousness" is flawed. Or again, if consciousness and self are not different, then let the non-destruction of the self also mean the non-destruction of consciousness. If it does not happen... then, the assertion is flawed. Or if it were the opposite of what was stated, let the self perish, let consciousness remain. But if it is not so? Abandon the non-otherness side. But if you do not abandon it, you become one whose assertion is flawed. Now, if this were your intention: “This self of mine is not non-other than consciousness, it is indeed other,” then it is said: Here, otherness is of two kinds: otherness due to characteristics, and otherness due to different location. So, do you say that the otherness of consciousness and self is otherness due to characteristics, or otherness due to different location? I say it is otherness due to characteristics. Just as for form, taste, smell, etc., even though they exist in one place, there is otherness due to characteristics, so too for consciousness and self, even though they exist in one place, there is otherness due to characteristics. Therefore, I say it is otherness due to characteristics. Then it is said: Just as when a raw lump is being burned by fire, with the destruction of the raw color, there is destruction of taste, etc., similarly, with the destruction of consciousness, there would be destruction of the self. What is the reason? Because they are in one place, like form, taste, etc. Now, if this were your view: “Even though they are in one place, the self does not perish, only consciousness perishes.” Then it is said: If the self does not perish, then consciousness also does not perish. What is the reason? Because they are inseparable, like form, taste, etc. But if, despite being in one place and inseparable, for what reason does only consciousness perish, and not the self? If there is no special reason, then according to your doctrine, let the self perish, let consciousness remain. But if, with the destruction of consciousness, the self does not perish, then there is no being in one place for both. And if this is the case, what is the fault? That which you stated: “Just as for form, taste, smell, etc., even though they exist in one place, there is otherness due to characteristics, so too for consciousness and self, even though they exist in one place, there is otherness due to characteristics.” That is incorrect, and your assertion is flawed. But if, even though they are in one place, like form, taste, etc., If, when the self perishes, intention does not perish, you are devoid of a promise. Or if it were the opposite of what was stated, let your self perish, let intention remain. And if it is not so? Then there is no partiality. If you speak of a difference between separate parts, then when there is a difference between intention and self, there would be a difference like that of a pot, a cloth, a cart, a house, and so on. Without intention, your self would not be different, like a cloth without a pot. Is a pot truly different from a cloth? No. And if it were so, what fault would there be? It would not escape the fault previously stated, "The self is unconscious." Therefore, in the ultimate sense, it should be seen that there is no doer, no experiencer, no self. If so, then why did the Blessed One say – 779. From this world to the next world, That person wanders on; That one does and experiences, Joy and sorrow, self-made. 780. A being caught in transmigration, Suffering is its great fear; There is a mother, there is a father, There is a spontaneously arisen being. 781. Burdens indeed are the five aggregates, And the burden-bearer is the person; Taking up the burden is suffering in the world, Laying down the burden is happiness. 782. Whatever a person does, By body, speech, or mind; That indeed becomes their own, And that they take with them. 783. For one person, in one eon, The accumulation of bones Would be a heap like a mountain, So it was said by the Great Seer. 784. Faithless and ungrateful, And a breaker of connections, that person; With opportunity destroyed, having vomited hope, That indeed is the supreme person. – It was said. Truly, the Blessed One said so, but that was by way of conventional truth, not ultimate truth. Did not the Blessed One also say this – 785. "Do you conceive of a 'being,' Māra? Is that your view? This is merely a heap of pure formations; no 'being' is found here." 786. Just as with an assemblage of parts, The word 'chariot' arises; Even so, when the aggregates exist, The convention 'being' arises. Therefore, not a word One should rely on what is not too much, and not be one who grasps firmly at delusion. Having associated with respected teachers, the meaning of the Sutta passages should be known. Application should be made to the Sutta passages. Two truths were declared by the Blessed One: “conventional truth and ultimate truth.” Therefore, both conventional and ultimate truths should be known without confusion. Having thus known without confusion, and having investigated that there is no doer or experiencer, no permanent, stable self in the ultimate sense, and having discerned the arising of phenomena due to the conjunction of conditions, the wise young man, desiring welfare, should practice for the cessation of suffering. 787. Whoever constantly, reflects on this text, gradually, supreme wisdom reaches fullness for him. 788. That which overcomes great suffering, destroys doubt, and is beloved; whoever always reads or hears this, the intellect of that bhikkhu here expands. Thus ends the Thirteenth Chapter, called the Exposition of the Investigation of the Agent, in the Abhidhammāvatāra. 14. Fourteenth Chapter Exposition of the Cultivation of Rūpāvacara Samādhi 789. I will now explain the method of cultivation, beneficial, honorable, and leading to the happiness of the Sugata; it is supreme, listen to this description of sweet meaning. 790. For humans, the higher knowledge and vision of the Dhamma, to be attained, one must first purify one’s morality. 791. In one with wavering conduct, immoral, devoid of virtue, there is no jhāna, how then the path? Therefore, one should purify morality. 792. Morality is considered twofold: by way of conduct and abstinence; and it is unblemished, unbroken, unspotted, and unblamed. 793. It should be practiced by one desiring welfare, wishing for the happiness of solitude; and morality, for bhikkhus, is an unsurpassed adornment. 794. A jewel, a refuge, safety, protection, a shelter, a final resort; a wish-fulfilling gem, excellent, morality is an unsurpassed vehicle. 795. Cool water is morality, washing away the defilements’ stains; the foundation of good qualities, and the destroyer of the power of faults. 796. And this is the ascent to the three heavens. , the supreme staircase; The safe path, leading to the city of Nibbāna. 797. Therefore, that very pure virtue, Of two kinds, should be cultivated; By a bhikkhu who desires welfare, And loves virtue. 798. Having established oneself in pure virtue, Here, one should cut off obstacles; There are said to be ten obstacles. 799. “Dwelling, family, gain, Group, and action are the fifth; Travel, relatives, illness, Book, and psychic power—these are the ten.” 800. Having cut off all ten kinds of obstacles, One should approach the giver of the meditation subject. 801. Beloved, respected, worthy of cultivation, A speaker, patient of words; One who speaks profound discourse, And does not assign to an unsuitable place. 802. Having approached such a well-wisher, A good friend, the giver of the meditation subject, in due time. 803. The meditation subject should be received, Having performed the duties for him; And he, having known the temperament, Should give it to that bhikkhu. 804. This temperament is considered six-fold, According to greed, hatred, and delusion; And according to faith, intelligence, and discursive thought. 805. From their mixed combinations, Sixty-four arise; But there is no need for them, So they are not shown here by me. 806. Here, the ten foulness meditations, And mindfulness of the body; These eleven are suitable For the greedy temperament. 807. The four immeasurables, And the colored kasiṇas; These eight are always suitable For the hateful temperament. 808. For the deluded temperament here, And for the discursive temperament; Mindfulness of breathing, being one, Is declared suitable. 809. The six recollections of former states, For one of a faithful temperament; Associated with the cessation of death, Dependent on food, and mindfulness. 810. Perception, analysis of elements, For a person of intelligent nature; These four, moreover, Are shown to be suitable. 811. And the four formless attainments, And the remaining kasiṇas; These are described as suitable For all temperaments. 812. All this, due to its completely opposite nature, Is said to be very suitable; Thus it should be understood by the discerning one. 813. K All meditation subjects, are declared as forty. Ten kasiṇas, and ten foulness contemplations. 814. Four immeasurables, and four formless states. Analysis of the four elements, and the perception of nutriment. 815. Among these meditation subjects, how many lead to access concentration? Excluding mindfulness of breathing and mindfulness of the body, there are eighteen. 816. The remaining recollections, perception, and analysis, thirteen in all, are said to lead to access concentration. The rest lead to absorption. 817. Among those leading to absorption, the ten kasiṇas, and mindfulness of breathing, these lead to the four jhānas. 818. The ten foulness contemplations here, and also mindfulness of the body, these eleven subjects lead to the first jhāna. 819. The first three divine abidings, lead to three jhānas. The fourth, and the formless states, are considered to lead to the fourth jhāna. 820.