English
The base of success is iddhipāda. "Accompanied by concentration and striving of desire" means: concentration caused by desire, or concentration with desire as predominant, is desire-concentration; this is a designation for the concentration attained by making the desire to act predominant. Strivings that are predominant are striving-strivings; this is a designation for the right effort-energy that accomplishes the four functions. "Accompanied by" means endowed with that desire-concentration and striving-striving. "Base of success" means the aggregate of the remaining mind and mental factors that are a foundation, by way of support, for the desire-concentration and striving-striving associated with the wholesome consciousness of access jhāna etc., which have attained the designation "success" in the manner stated. "Develops" means increases, generates again and again in one's own continuum. The meaning should be understood in this way in the remaining cases as well. There, vīmaṃsā means wisdom. The rest is easily understood from the words themselves. Here, in essence, what is spoken of? The meditation subject that has reached the peak for four monks is spoken of. Just as among four sons of ministers aspiring for a higher position, As they go about, one through service, one through bravery, one through noble birth, one through the power of spells, thus they, each through a particular cause, having pleased the king, attain higher rank. So too, monks, making one of zeal, effort, thought, or investigation the chief burden, the forerunner, become producers of supramundane states. Herein, zeal, concentration, and the formative effort of striving, these three things are both success and the bases of success. But the remaining four aggregates associated with them are simply the bases of success. Thus, in states of mind dominated by the rest, it should be understood that there are bases of success. Moreover, in insight and meditation, the preliminary part is the base of success. Whatever attainment there is, that is success. For the preliminary preparations for the first jhāna and so on are called the base of success, the first jhāna and so on are called success. The preliminary insight for the first path and so on is called the base of success, the first path and so on are called success. It is fitting to explain it in terms of the power of attainment. For the first jhāna and so on, and the first path and so on, are called the base of success, the second jhāna and so on, and the second path and so on, are called success. This, for now, is the meaning of the terms here. The distinction of states, however, will become clear by the method of the Vibhaṅga itself. There, in the Suttanta section, having stated the analysis of the terms zeal and so on, at the end, "The base of success is the feeling aggregate of such a one... ...the consciousness aggregate. He develops the base of success, he cultivates, develops, and frequents those states, therefore it is said, 'He develops the base of success,'" thus all mundane and supramundane states are said to be the bases of success. But in the Abhidhamma section, having analyzed the terms zeal and so on, at the end, "The base of success is the contact of such a one... ...application, non-distraction," thus all supramundane wholesome states are said to be the bases of success, and again, having established a matrix, "The base of success that is zeal, the base of success that is effort, the base of success that is thought, the base of success that is investigation," "Therein, what is the base of success that is zeal? Here, a monk, at whatever time he develops supramundane jhāna... At that time, desire, desire-concentration…pe… this is called the path of accomplishment through desire," etc., only the desire, energy, thought, and investigation associated with supramundane wholesome consciousness are said to be the paths of accomplishment. Similarly, for those who ask questions, only wholesome qualities, only the unmanifest and unresisting, the path of accomplishment through investigation is the cause, the rest are not causes…pe… the path of accomplishment through thought should not be spoken of, the rest are associated with thought…pe… only unsurpassed, only free from strife. The rest here is similar to what was said in the mindfulness meditation. But the method of extracting from the Pāli is not extracted here either. The Commentary on the Analysis of the Bases of Accomplishment is finished. The Commentary on the Analysis of the Factors of Enlightenment Now, regarding the meaning of the Analysis of the Factors of Enlightenment, "seven factors of enlightenment" means that which is a factor of enlightenment, or for enlightenment, is a factor of enlightenment. This is what is said: by whatever collection of qualities, arising at the moment of the path, being the opponent of many disturbances such as sluggishness and distraction, by the sevenfold collection of qualities such as mindfulness, investigation of phenomena, the noble disciple awakens, rises from the sleep of defilements, or penetrates the truths, that which is a factor of that collection of qualities called enlightenment, like the factors of absorption and the factors of the path. But that noble disciple who awakens by this collection of qualities of the kind just described is called "enlightened," and that which is a factor of that enlightenment is a factor of enlightenment, like the limbs of an army, chariot, and so on. Moreover, the meaning of the factors of enlightenment should be understood according to the method of discrimination, "they conduce to enlightenment, therefore they are factors of enlightenment," and so on. An excellent or beautiful factor of enlightenment is a perfect factor of enlightenment, mindfulness itself is a perfect factor of enlightenment, mindfulness-perfect-factor-of-enlightenment. Thus also in the rest. Therein, one investigates phenomena, scrutinizes and knows from impermanence onwards, or beings investigate phenomena by this, therefore investigation of phenomena is wisdom. One is equanimous because of not being involved in the increase or decrease of things of equal taste, being neutral in the manner of reflection, therefore equanimity is neutrality therein. For the factor of enlightenment of equanimity is characterized by reflection. The rest is very easy to understand. This, for now, is the meaning of the words here. Herein, the distinction of the Dhamma is very easy to understand. In the method of analysis, in the Suttanta section, they are divided into mundane and supramundane, and in the remainder, into supramundane wholesome result. In questioning, they may be wholesome, may be indeterminate; the joy enlightenment factor is associated only with pleasant feeling, the rest with two…pe… the joy enlightenment factor is accompanied by pleasure, the rest in three ways; non-manifesting and non-repugnant; the investigation of Dhamma enlightenment factor is a root, the rest are not roots…pe… only belonging to the form realm, like a wilderness. The rest is as stated in the mindfulness section. This is the method of analysis here. Now, however – From order, from measure, from root and plane division; From seclusion, it should be understood, the decision beyond the Pāli. Therein, first from order, this is indeed the order of teaching. Because the mindfulness enlightenment factor is helpful to all enlightenment factors, it is stated first; then, because one with established mindfulness investigates the Dhamma with wisdom, having investigated the Dhamma, one arouses energy, joy arises for one who has aroused energy, the body and mind of one who is joyful become tranquil, the mind of one with a tranquil body and who is happy becomes concentrated, one with a concentrated mind thoroughly observes that mind with equanimity; therefore, the investigation of Dhamma enlightenment factor and the others are stated in order, thus this is the order here. From measure, however, why are only these seven stated, neither less nor more? From being opposed to sluggishness and restlessness, and from being all-applicable. Here, three enlightenment factors are opposed to sluggishness. As he said – "Monks, at whatever time the mind is sluggish, at that time it is the time for cultivating the investigation of Dhamma enlightenment factor, the time for cultivating energy…pe… the joy enlightenment factor" (SN 46.3). Three are opposed to restlessness. As he said – "Monks, at whatever time the mind is restless, at that time it is the time for cultivating the tranquility enlightenment factor, the time for cultivating concentration…pe… the equanimity enlightenment factor" (SN 46.3). One here, like salt and smoke, is all-applicable. Among all the factors of enlightenment, mindfulness is desirable. As it is said, "Mindfulness, indeed, monks, I declare to be useful in all things." Thus, it is said to be truly present due to being opposed to sluggishness and restlessness, and due to being useful in all things. This is the extent of its meaning. Regarding the division into causes and grounds, first, in terms of the division of causes: four factors contribute to the arising of mindfulness as an enlightenment factor: mindfulness and clear comprehension, avoiding individuals lacking mindfulness, associating with individuals who have established mindfulness, and being devoted to it. Similarly, seven factors contribute to the second: being inquisitive, clarifying the object, properly managing the senses, avoiding foolish individuals, associating with wise individuals, reflecting on profound knowledge and conduct, and being devoted to it. Among these, clarifying the nature of internal and external objects that are related to the body and its requisites is called clarifying the object.