English
Thus, what was said: "The knowledge in these four paths—the path of stream-entry, the path of once-returning, the path of non-returning, and the path of arahantship—is called purification of knowledge and vision," that was said with reference to these four knowledges to be attained in this sequence. Discourse on the Factors of Awakening 817. Now, in order to understand the power of this very purification of knowledge and vision with its four knowledges – The complete factors of awakening, The state of the strength of emergence; And the abandonment of those things, The dhammas to be abandoned by it. The functions of full understanding and so on, Which were mentioned at the time of realization; And all of them according to their nature, Are to be known. 818. Therein, "the complete factors of awakening" means the completeness of the factors of awakening. For these thirty-seven dhammas—the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path— are called "factors of awakening" because they are on the side of the Noble Path, which is named "awakening" due to its nature of awakening. "Because they are on the side" means by being in the state of a helper. 819. The foundation is the establishment by repeatedly entering into and penetrating various objects. Mindfulness itself is the foundation, mindfulness-foundation. Its division into four arises from its activity in relation to body, feelings, mind, and phenomena, by grasping the aspects of impermanence, suffering, non-self, and impurity, and by accomplishing the task of abandoning the perceptions of permanence, pleasure, self, and beauty. Therefore, they are called the four foundations of mindfulness. 820. They strive by means of this, thus, striving. Good striving is right striving. Or, they strive rightly by means of this, thus, right striving. Or, it is good because it is free from the defilements' ugliness, and it is striving because it brings about welfare and happiness, and because it leads to a superior state, being a cause for the state of striving. This is a term for energy. This is fourfold, as it accomplishes the task of abandoning unarisen unwholesome states, and preventing the arising of unwholesome states, and bringing about the arising and persistence of wholesome states. Therefore, they are called the four right strivings. 821. Accomplishment in the sense of succeeding, as stated before, is power. The foot of power is the cause of power, in the sense of being a forerunner to the associated power, and being a result, and being a preceding cause. This is fourfold according to desire and so on. Therefore, they are called the four bases of power. As it is said: "The four bases of power: the base of power of desire, the base of power of mind, the base of power of energy, the base of power of investigation" (Vibh. 457). These are supramundane. But the mundane ones are also phenomena attained through the dominance of desire and so on, as stated: "If a bhikkhu, making desire the dominant factor, attains concentration, attains one-pointedness of mind. This is called the concentration of desire" (Vibh. 432). 822. An faculty is in the sense of dominance, called overcoming, by overcoming lack of faith, laziness, heedlessness, distraction, and delusion. A power is in the sense of unshakeability, because it cannot be overcome by lack of faith and so on. Both of these are fivefold according to faith and so on. Therefore, they are called the five faculties and the five powers. 823. Awakening And as factors of the highest good, mindfulness and the other seven factors of awakening. And as leading to liberation, right view and the other eight factors of the path. Therefore it is said: "The seven factors of awakening, the noble eightfold path." Thus, these thirty-seven factors of enlightenment, in the preliminary stage, when worldly insight is active, are the mindfulness foundation of body contemplation for one who comprehends the body in fourteen ways; the mindfulness foundation of feeling contemplation for one who comprehends feelings in nine ways; the mindfulness foundation of mind contemplation for one who comprehends the mind in sixteen ways; and the mindfulness foundation of phenomena contemplation for one who comprehends phenomena in five ways. Seeing unwholesome states that have never arisen in this existence, but have arisen in another, and thinking, "As they arose for one who practiced thus, I will not practice thus, so they will not arise for me," the first right exertion is when one strives for their non-arising. Seeing unwholesome states that have come into one's own conduct, the second is when one strives for their abandonment. The third is for one striving to produce jhāna or insight that has never arisen in this existence. The fourth right exertion is for one repeatedly producing what has arisen, so that it does not decline. When producing wholesome states, making aspiration the lead, it is the faculty of aspiration. When abstaining from wrong speech, it is right speech. Thus, these are found in various states of mind. However, at the time of the arising of these four knowledges, they are found in a single state of mind. At the moment of fruition, excluding the four right exertions, the remaining thirty-three are found. Thus, among these found in a single state of mind, mindfulness, having Nibbāna as its object, is called the four foundations of mindfulness by accomplishing the task of abandoning perceptions of beauty in the body and so on. And a single effort is called the four right exertions by accomplishing the task of non-arising of what has not arisen, and so on. In the others, however, there is no reduction or increase. Moreover, among them – Nine are of one kind, one of two kinds, then four of five kinds; Eight of nine kinds, and so on, i they are sixfold. Nine are of one kind: desire, mind, joy, tranquility, equanimity, intention, speech, action, livelihood—these nine are of one kind, as qualities of the bases of power (iddhipāda) and so forth; they do not belong to any other division. One is twofold: faith, as faculty and as power, stands in two ways. Then four and fivefold: then another one stands in four ways, another in five ways—this is the meaning. Among these, concentration, as faculty, power, factor of awakening, and factor of the path, stands in four ways. Wisdom, due to these four and the division of the bases of power, is fivefold. And eightfold and ninefold: another one stands in eight ways, another in nine ways—this is the meaning. Mindfulness, as the four foundations of mindfulness, faculty, power, factor of awakening, and factor of the path, stands in eight ways. Energy, as the four right efforts, bases of power, faculty, power, factor of awakening, and factor of the path, is ninefold. Thus— These fourteen, unmixed, Are factors of awakening; Sevenfold in their divisions, Thirty-seven in their classifications. By accomplishing their own tasks, And by being stated in their own nature; All of them arise In the arising of the noble path. Thus, the complete nature of the factors of awakening should be understood here. Discourse on the combination of emergence and power 827. The combination of emergence and power means emergence and the combination of power. For mundane insight, being focused on a sign and not eradicating the cause of becoming, does not emerge from the sign nor from becoming. The change-of-lineage knowledge, not eradicating the cause of becoming, does not emerge from becoming. But being focused on Nibbāna, it emerges from the sign; thus there is emergence from one aspect. Therefore it is said, "The wisdom in emergence and turning away from external things is change-of-lineage knowledge" (Paṭisambhidāmagga, Mātika 1.10). Similarly, "Having turned away from arising, it enters into non-arising—that is change-of-lineage; having turned away from becoming"—all this should be understood (Paṭisambhidāmagga 1.59). These four knowledges, however, being focused on the signless, emerge from the sign, and by eradicating the cause of becoming, they emerge from becoming. "Abandoning" means there are emergences from two things. Therefore it is said: "How is wisdom, knowledge on the path, an emergence and turning away from two things?" "At the moment of the Stream-entry path, right view, by way of seeing, emerges from wrong view, and emerges from the defilements and aggregates that follow it, and emerges from all external signs. Therefore it is called wisdom, knowledge on the path, an emergence and turning away from two things. Right intention, by way of application, from wrong intention... ...Right speech, by way of comprehension, from wrong speech. Right action, by way of origination. Right livelihood, by way of purification. Right effort, by way of exertion. Right mindfulness, by way of establishment. Right concentration, by way of non-distraction, emerges from wrong concentration, and emerges from the defilements and aggregates that follow it, and emerges from all external signs. Therefore it is called 'wisdom, knowledge on the path, an emergence and turning away from two things'." "At the moment of the Once-returner path, right view, by way of seeing... ...right concentration, by way of non-distraction, emerges from gross sensual desire fetters, aversion fetters, gross latent tendencies of sensual desire, latent tendencies of aversion... ...and so on." "At the moment of the Non-returner path, right view, by way of seeing... ...right concentration, by way of non-distraction, emerges from subtle sensual desire fetters, aversion fetters, subtle latent tendencies of sensual desire, latent tendencies of aversion... ...and so on." "At the moment of the Arahant path, right view, by way of seeing... ...right concentration, by way of non-distraction,