English
Here, a bhikkhu reflects thus: "These phenomena with contact as the fifth, which arose in the contemplation of 'hairs are impermanent, suffering, non-self,' and these phenomena with contact as the fifth, which arose in the contemplation of 'body-hairs... brain-matter are impermanent, suffering, non-self'—all of them, without reaching one another, becoming segment by segment, boundary by boundary, like sesame seeds thrown into a hot pan, crackling, perished. Therefore, they are impermanent, suffering, non-self." This is the method in the discourse on purification. However, in the discourse on the noble lineage, it is said, "contemplating the mind that arose in the seven instances in the lower realm of form, 'form is impermanent, suffering, non-self,' with another mind as 'impermanent, suffering, non-self,' is called 'contemplating from the cluster'." That is more appropriate. Therefore, we shall explain the rest in the same way. 718. "From the pair" means that here, a bhikkhu, having contemplated the nature of taking and laying down as "impermanent, suffering, non-self," contemplates that very mind with another mind as "impermanent, suffering, non-self." Having contemplated the nature of aging, growth, and cessation; the nature born of nutriment; the nature born of season; the nature born of kamma; the nature born of mind; the nature of inherent characteristics as "impermanent, suffering, non-self," he contemplates that very mind with another mind as "impermanent, suffering, non-self." Thus, one contemplates from the pair. 719. "From the moment" means that here, a bhikkhu, having contemplated the nature of taking and laying down as "impermanent, suffering, non-self," contemplates that first mind with a second mind, the second with a third, the third with a fourth, the fourth with a fifth, as "this too is impermanent, suffering, non-self." The nature of aging, growth, and cessation; the nature born of nutriment; the nature born of season; the nature born of kamma; the nature born of mind; the nature of inherent characteristics as "impermanent, suffering, non-self," having contemplated, that first consciousness with the second, the second with the third, the third with the fourth, the fourth with the fifth, "this too is impermanent, suffering, non-self," he contemplates. Thus, starting from the consciousness that grasps form, contemplating four by four consciousnesses, he is called one who contemplates momentarily. "In sequence" means: the form of taking and putting down, as "impermanent, suffering, non-self," having contemplated, that first consciousness with the second, the second with the third, the third with the fourth, ... the tenth with the eleventh, "this too is impermanent, suffering, non-self," he contemplates. The form of aging, growth, and decay; that which is food-born, season-born, kamma-born, mind-born, and nature-born, as "impermanent, suffering, non-self," having contemplated, that first consciousness with the second, the second with the third, the third with the fourth, ... the tenth with the eleventh, "this too is impermanent, suffering, non-self," thus, by insight in sequence, it would be proper to contemplate for the entire day. However, up to the contemplation of the tenth consciousness, both the form meditation subject and the formless meditation subject become proficient. Therefore, it is said that one should stop at the tenth. Contemplating thus, he is called one who contemplates in sequence. From the uprooting of wrong view, the uprooting of conceit, and the complete eradication of delight— among these three, there is no separate method of contemplation. But seeing that which is grasped below as form, and here as formless, he does not see any other being beyond form and formless. From not seeing a being, the perception of a being is uprooted. For one who grasps formations with a mind that has uprooted the perception of a being, wrong view does not arise. When wrong view does not arise, wrong view is said to be uprooted. For one who grasps formations with a mind that has uprooted wrong view, conceit does not arise. When conceit does not arise, conceit is said to be completely uprooted. For one who grasps formations with a mind that has completely uprooted conceit, craving does not arise. When craving does not arise, delight is said to be completely eradicated. Thus, this much is said in the discourse on purification. But in the discourse on the Noble Lineage, having set forth the matrix of "the uprooting of views, the uprooting of conceit, the exhaustion of craving," this method is shown. Indeed, for one who grasps, "I discern, my discernment," there is no uprooting of views. But for one who grasps, "Formations indeed discern formations, comprehend them, define them, grasp them, delimit them," there is an uprooting of views. For one who grasps, "I discern well, I discern pleasingly," there is no uprooting of conceit. But for one who grasps, "Formations indeed discern formations, comprehend them, define them, grasp them, delimit them," there is an uprooting of conceit. For one who savors discernment, "I am able to discern," there is no exhaustion of craving. But for one who grasps, "Formations indeed discern formations, comprehend them, define them, grasp them, delimit them," there is an exhaustion of craving. If formations were self, it would be proper to grasp them as self. But they are non-self, yet grasped as self. Therefore, for one who sees them as non-self by way of not being subject to control, impermanent by way of coming into being and then ceasing, suffering by way of being oppressed by arising and passing away, there is an uprooting of views. If formations were permanent, it would be proper to grasp them as permanent. But they are impermanent, yet grasped as permanent. Therefore, for one who sees them as impermanent by way of coming into being and then ceasing, suffering by way of being oppressed by arising and passing away, non-self by way of not being subject to control, there is an uprooting of conceit. If formations were pleasant, it would be proper to grasp them as pleasant. But they are suffering, yet grasped as pleasant. Therefore, for one who sees them as suffering by way of being oppressed by arising and passing away, impermanent by way of coming into being and then ceasing, non-self by way of not being subject to control, there is an exhaustion of craving. Thus, for one who sees formations as non-self, there is an uprooting of views. For one who sees them as impermanent, there is an uprooting of conceit. For one who sees them as suffering... for one who sees there is the exhaustion of delight. Thus this insight stands in its own place. Thus, even by way of the seven formless states, having applied the three characteristics, he comprehends the formations. By this much, indeed for him, both the material meditation subject and the immaterial meditation subject become proficient. 722. He, thus proficient in material and immaterial meditation subjects, penetrating even a part of the eighteen great insights to be attained in every way, from the observation of dissolution upwards, by way of the full understanding of abandonment, right here, abandons the qualities opposed to them. The eighteen great insights are wisdom beginning with the contemplation of impermanence. In these, contemplating impermanence, he abandons the perception of permanence; contemplating suffering, he abandons the perception of pleasure; contemplating non-self, he abandons the perception of self; contemplating disenchantment, he abandons delight; contemplating dispassion, he abandons passion; contemplating cessation, he abandons origination; contemplating relinquishment, he abandons grasping; contemplating destruction, he abandons the perception of solidity; contemplating vanishing, he abandons accumulation; contemplating transformation, he abandons the perception of permanence; contemplating signlessness, he abandons the sign; contemplating desirelessness, he abandons aspiration; contemplating emptiness, he abandons clinging; contemplating insight into phenomena with higher wisdom, he abandons clinging to the taking of essence; contemplating knowledge and vision of things as they are, he abandons clinging to delusion; contemplating danger, he abandons clinging to attachment; contemplating reflection, he abandons non-reflection; contemplating turning away, he abandons clinging to fetters. Among these, since by him the formations are seen by way of the three characteristics beginning with impermanence, therefore, the contemplations of impermanence, suffering, and non-self are penetrated. And since "that which is the contemplation of impermanence and that which is the contemplation of signlessness, these phenomena are one meaning is one, the phrasing only is different.’’ Likewise, ‘‘That contemplation of suffering and that contemplation of the unconditioned, these states are one in meaning, the phrasing only is different.’’ ‘‘That contemplation of non-self and that contemplation of emptiness, these states are one in meaning, the phrasing only is different’’ — this has been said. Therefore, these too are penetrated. All insight is insight into the Dhamma related to higher wisdom. Knowledge and vision of things as they are is included in the purification of overcoming doubt. Thus, this pair too is penetrated. Among the remaining insight-knowledges, some are penetrated, some are not penetrated; we will explain their distinction later. Indeed, it is with reference to what is penetrated that this has been said: ‘‘Thus, for one well-versed in the meditation subjects of form and formless realms, from the contemplation of dissolution upwards, the eighteen great insights are to be attained in all respects by way of the full understanding of abandonment. Penetrating a part of these right here, one abandons the opposing states.’’ Discourse on the Knowledge of Arising and Passing Away