English
Wisdom in wholesome rūpa and arūpa is both for accumulation and dissipation. For it dissipates defilements and the resultant phenomena rooted in them by way of suppression. The remaining indeterminate wisdom is neither for accumulation nor for dissipation. In the disenchantment tetrad, wisdom in the first jhāna of the rūpāvacara is for disenchantment, not for penetration. For it operates for disenchantment with sensual pleasures because it is attainable through detachment from sensual pleasures, but it does not lead to penetration of higher knowledge because it has not attained the state of being a basis for higher knowledge. Wisdom in the fourth jhāna is for penetration, not for disenchantment. For it leads to penetration even by being a basis for higher knowledge and by attaining the state of higher knowledge. Since it causes disenchantment with the hindrances in the very moment of the first jhāna, it is not for disenchantment. But wisdom in the second and third jhāna, being accompanied by joy, should be done relying on the first jhāna or relying on the fourth jhāna due to being without discursive thought. But path wisdom is both for disenchantment and for penetration. Here, its leading to disenchantment in terms of penetration of the four noble truths and to penetration in terms of attaining the six higher knowledges should be understood. The remaining worldly and supramundane wisdom is neither for disenchantment nor for penetration. Leading to decline. Falling from the four, it resorts to decline, hence, partaking of decline, and so on for the rest. "Penetration" here means the Noble Path, because of the insight that produces it. "Partaking of penetration" means in all four cases, only the skillful wisdom of form and formlessness is stated. For those, having declined from their own nature, are partaking of decline, being the cause of descending below. Being the cause of reflection, partaking of distinction, but that, with the strength of delight in absorption, either not seeking decline or remaining in a fixed state, partaking of stability, and being the cause of insight that is the basis of the Noble Path, they should be understood as partaking of penetration. The four kinds of discrimination are discrimination of meaning, of the Dhamma, of language, and of ready wit. The four kinds of practice, such as painful practice with slow understanding, have already been stated below. The four kinds of object, such as limited, having limited objects, have already been stated below in the manner explained. In the four groups beginning with old age and death, the four connections have been stated only in terms of the knowledge of the Path. The rest is easy to understand. The tetrad is finished. Now, in the pentads, the five-factored right concentration is concentration endowed with five factors of knowledge stated in the Pāli: pervading with joy, pervading with happiness, pervading with mind, pervading with light, and the sign of reviewing. Therein, wisdom arising pervading with joy is called pervading with joy in the two absorptions, wisdom arising pervading with happiness is called pervading with happiness in the three absorptions. Knowledge of the minds of others arising pervading with mind is called pervading with mind. The knowledge of the divine eye arising in the pervading with light is called pervading with light. The knowledge of reviewing is called the sign of reviewing. Here, pervading with joy and pervading with happiness are like two feet, pervading with mind and pervading with light are like two hands, the sign of reviewing is like the head, and the absorption that is the basis of higher knowledge is like the middle body. Thus, the Blessed One shows the five-factored right concentration as if making a man complete with limbs and parts. And by this concentration, the five factors are factors of knowledge. Are to be understood as stated. Sammāsamādhi with five knowledges is: “‘This samādhi is both pleasant in the present and has pleasant results in the future’ – knowledge arises in oneself; ‘this samādhi is noble, without material attachment’… ‘practiced by great beings’… ‘tranquil, refined, attained through tranquility, achieved through unification of mind, not entered by suppressing and warding off with effort’… ‘I enter into this samādhi mindfully, and I emerge from it mindfully’ – knowledge arises in oneself” – Thus, the samādhi consisting of the fruit of arahatship, the fruit of attainment, is endowed with the five knowledges of reflection stated in the Pāli. Because it is pleasant at each moment of attainment, it is pleasant in the present; because each preceding samādhi is the cause of the extremely refined bodily consciousness at the time of emerging from the attainment of fruition, due to the touching of the entire body with a refined form established by itself, it has pleasant results in the future. In this way too, having pleasant results in the future is one factor; being remote from defilements, it is noble; being without sensual pleasures, round of existence pleasures, and worldly pleasures, it is without material attachment, one factor; being practiced by great beings such as the Buddhas, it is not practiced by base persons, one factor; being tranquil due to the cessation of the object of anger and the cessation of all defilement-torments, it is tranquil; being refined in the sense of not causing distress, it is refined; having attained the state of tranquility of defilements, it is attained through tranquility; and not having suppressed opposing states with effort like the inferior, conditioned, and tainted samādhi, it is not entered by suppressing and warding off with effort. That this samādhi is of a person, thus, due to the attainment of mindfulness and fullness, the purified one enters into this samādhi mindfully according to the determined time, and emerges from it, one factor. Because it is fully endowed in all ways with these five factors, it is called “sammāsamādhi with five knowledges.” The set of five is completed. In the set of six, wisdom in the six higher knowledges is knowledge in psychic power, divine ear… Knowledge of destiny, knowledge of penetration of minds, knowledge of recollection of past lives, knowledge of the passing away and rebirth of beings, knowledge of the destruction of the taints—thus are the six superknowledges mentioned, cognitions associated with the mind. Among these, the last is supramundane, the rest are of the fifth jhāna of the form realm. The sixfold division is complete. In the sevenfold division, there are seventy-seven objects of knowledge: "Conditioned by ignorance are volitional formations"—the knowledge of reflection, one; "With the cessation of ignorance, there are no volitional formations"—one; thus, two knowledges. Similarly, two in the past, two in the future, thus six. That sixfold knowledge, together with the knowledge of reflection beginning with "subject to decay," makes seven knowledges. Similarly, in the remaining stages up to birth, in each of the eleven links of dependent origination, in each of the three times, based on the knowledge of connection and disconnection and the knowledge of seeing their dissolution, seven each, thus seventy-seven knowledges. The sevenfold division is complete. The eightfold division is very easy to understand. In the ninefold division, wisdom in the nine successive abidings: for one attaining the cessation attainment, the eight knowledges associated with the form and formless attainments, which are called successive abidings because they should be sequentially abandoned and produced; and the knowledge of reflection on cessation as peaceful, immediately after emerging from having touched cessation, thus nine. The ninefold division is complete. In the tenfold division, of the Thus-Gone One: just as Vipassī and other former seers came, so has the Perfectly Enlightened One come. The powers of the Thus-Gone One: powers unique to the Thus-Gone One, not shared by others; or, just as the powers of former Buddhas came through the accumulation of merit, so have these powers come. Here, the Thus-Gone One has two kinds of power: physical power and knowledge power. Among these, physical power should be understood according to the lineage of elephants. For it was said by the ancients: "Kāḷāvaka, Gaṅgeyya, Paṇḍara, Tambapiṅgala; Gandha, Maṅgala, Hema, Uposatha, Chaddanta, these ten." These are the ten elephant clans. Among them, the Kālāvakā is the natural elephant clan. The physical strength of ten men, is the strength of one Kālāvakā elephant. The strength of those ten, is that of one Gangeyya. The strength of those ten, is that of one Paṇḍara. The strength of those ten, is that of one Tamba. The strength of those ten, is that of one Piṅgala. The strength of those ten, is that of one Gandhahatthi. The strength of those ten, is that of one Maṅgala. The strength of those ten, is that of one Hema. The strength of those ten, is that of one Uposatha. The strength of those ten, is the strength of one Chaddanta. The strength of ten Chaddantas, is called the Tathāgata's Nārāyaṇa strength. That is a hundred thousand koṭis of elephants by the reckoning of natural elephants, or the strength of ten koṭis of thousands of men by the reckoning of men. This is the Tathāgata's physical strength. But the many thousands of knowledges, such as the ten powers, four confidences, etc., this is called knowledge-strength. Here too, knowledge-strength is intended. For knowledge is called strength in the sense of being unshakeable, and in the sense of being supportive. Endowed with which strengths? Endowed with which ten knowledge-strengths. Āsabhaṇṭhāna means the best place. Moreover, an usabha is the chief of a hundred cows, a vasabha is the chief of a thousand cows. Or an usabha is the chief of a hundred vajas, a vasabha is the chief of a thousand vajas, a nisabha is the best of all cows,