English
Therein, having discerned the mode in which tranquility and so on arose before, the attention that proceeds by way of causing their arising is called wise attention in all three instances. And "sign of calm" is just a designation for calm. And by way of non-distraction, it is "sign of non-distraction" of that same (calm). Furthermore, seven things conduce to the arising of the tranquility factor of awakening: partaking of excellent food, partaking of pleasant weather, partaking of pleasant postures, balanced application, avoiding agitated individuals, associating with tranquil individuals, and being intent on that. Eleven things conduce to the arising of the concentration factor of awakening: purity of the basis, skill in the sign, bringing the faculties into balance, restraining the mind at the proper time, encouraging the mind at the proper time, gladdening the mind that is without zest by means of faith and urgency, right application by looking on with equanimity, by avoiding unsettled persons, by associating with settled persons, by reviewing jhānas and liberations, by being devoted to that. Five things lead to the arising of the equanimity enlightenment factor: equanimity towards beings, equanimity towards formations, avoiding persons who delight in beings and formations, associating with persons who are equanimous towards beings and formations, being devoted to that. Thus, by these means, when one causes these things to arise, one is said to cultivate the tranquility enlightenment factor and so on. In this way, when the mind should be restrained, at that time one restrains the mind. 66. How does one gladden the mind when it should be gladdened? When the mind is joyless due to dullness in the application of wisdom or due to not attaining the bliss of tranquility, then one stirs it up by reflecting on the eight grounds for spiritual urgency. The eight grounds for spiritual urgency are: birth, old age, sickness, death—these four; the suffering of the lower realms—the fifth; suffering rooted in the cycle of existence in the past; suffering rooted in the cycle of existence in the future; suffering rooted in the search for food in the present. And one generates faith in it by recollecting the virtues of the Buddha, Dhamma, and Sangha. In this way, when the mind should be gladdened, at that time one gladdens the mind. How does one look on with equanimity when the mind should be looked on with equanimity? When, as one practices in this way, the mind is not sluggish, not agitated, not joyless, proceeding evenly on the object, entered upon the path of tranquility, then one does not engage in exertion, restraint, or gladdening, like a charioteer with horses that are proceeding evenly. In this way, when the mind should be looked on with equanimity, at that time one looks on with equanimity. Avoiding unsettled persons means keeping far away from persons who have never embarked on the path of renunciation, who are engaged in many activities, whose hearts are scattered. Associating with settled persons means those who have entered upon the path of renunciation, who are devoted to concentration Approaching skilled individuals from time to time. "Inclination towards that" means inclination towards concentration, concentration as paramount, concentration as sloping, concentration as inclining, concentration as tending—this is the meaning. Thus this ten-fold skill in absorption should be accomplished. 67. For one who thus accomplishes this skill in absorption; when the sign is attained, absorption arises. For one who has thus practiced, if it does not arise; still he should not abandon the practice, the wise one should strive. Indeed, having abandoned right effort, that a student would attain even a little special attainment— such a place does not exist. The manner of the mind's activity, therefore, observing it, the wise one; the balance of effort, should apply again and again. Even slightly sinking, he should uplift the mind; having restrained over-exertion, he should make it proceed evenly. In pollen, on a lotus leaf, in a thread, in a boat, in a tube; just as for bees and others, the activity is rightly described. From states of sluggishness and agitation, having completely freed it; thus towards the sign, he should direct the mind. Directing the mind towards the sign. 68. Herein is an illustration of the meaning – just as an unskilled bee, knowing that flowers have bloomed on a certain tree, flying with sharp speed, passes beyond it, and returning, reaches the depleted pollen. Another unskilled one, flying with slow speed, reaches only the depleted pollen. But a skilled one, flying with even speed, easily reaches the mass of flowers, takes as much pollen as desired, produces honey, and experiences the taste of honey. And just as among surgeon's apprentices, learning surgical work on a lotus leaf placed in a water-filled basin, one unskilled one, dropping the knife with speed, either cuts the lotus leaf in two, or plunges it into the water. Another unskilled one, fearing cutting or plunging, does not even dare to touch it with the knife. But a skilled one, with even application, demonstrating the knife-stroke there, becoming perfectly skilled, performs work in such places, and obtains gain. And just as when the king said: "Whoever brings a spider's thread four cubits long, he will receive four thousand." One unskilled man, pulling the spider's thread quickly, broke it here and there. Another unskilled man, fearing to break it, could not even touch it with his hand. But the skilled man, starting from the end, with a steady effort, wound it onto a stick, brought it, and obtained the gain. And just as an unskilled helmsman, filling the sail in a strong wind, drives the ship to a foreign land. Another unskilled man, lowering the sail in a gentle wind, keeps the ship right there. But the skilled man, filling the sail in a gentle wind, and making it half-sail in a strong wind, reaches the desired destination safely. And just as when the teacher told his pupils: "Whoever fills the tube without spilling oil, he will receive a gain." One unskilled man, greedy for gain, filling it quickly, spilled the oil. Another unskilled man, fearing to spill oil, could not even pour it in. But the skilled man, filling it with a steady effort, obtained the gain. Just so, one monk, when a sign arises, thinking "I will quickly reach absorption," exerts strong effort. His mind, due to excessive effort, falls into agitation; he cannot reach absorption. Another, seeing the fault in excessive effort, thinking "What's the use of absorption now?", reduces his effort. His mind, due to insufficient effort, falls into laziness; he also cannot reach absorption. But whoever, releasing the slightly slack from slackness, and the agitated from agitation, directs his mind towards the sign with a steady effort, he reaches absorption. One should be like that. Referring to this matter, it was said: On the dust, on the lotus petal, with the thread, with the ship, with the tube; Just as the conduct of the bee and others is well described. Having released it completely from slackness and agitation; Thus, one should direct the mind towards the sign. Discourse on the First Jhāna 69. Thus, for one who directs his mind towards the sign in this way, now... "Will it succeed?" Having cut off the life-continuum, "Earth, earth!" By way of repeated application, that very earth kasina having arisen, making it the object, the mind-door adverting arises. Then, on that very object, four or five impulsion thoughts impel. Among these, the last one is form-sphere, the rest are sense-sphere. Stronger than ordinary thoughts, with applied thought, sustained thought, joy, happiness, and one-pointedness, those that are preliminary to absorption are called "preliminaries" (parikamma). Just as a nearby area of a village, etc., is called a "village vicinity" or "town vicinity," similarly, due to their proximity to absorption, or their near-movement, they are called "vicinities" (upacāra). Also, because they are in conformity with the preliminaries before them and with absorption above them, they are called "conformities" (anuloma). And that which is the very last among these, because it overcomes the sense-sphere lineage and develops the exalted lineage, is also called "change-of-lineage" (gotrabhū). Here, by taking what is not yet taken, the first is preliminary (parikamma), the second is vicinity (upacāra), the third is conformity (anuloma), the fourth is change-of-lineage (gotrabhū). Or the first is vicinity (upacāra), the second is conformity (anuloma), the third is change-of-lineage (gotrabhū), the fourth or fifth is the absorption thought. Indeed, the fourth or fifth causes absorption, and that is according to quick comprehension or slow comprehension. After that, impulsion falls away. It is the turn of the life-continuum. But the Elder Godatta, the Abhidhammika, having recited this Sutta: "Former wholesome states are a condition for later wholesome states by way of the repetition condition" (Paṭṭhāna 1.1.12), said that by the repetition condition, the later and later state becomes strong, therefore, absorption occurs even on the sixth or seventh impulsion. That was rejected in the commentaries, saying, "This is merely the Elder's own opinion." But absorption occurs only on the fourth or fifth impulsion. It is said that impulsion falls away afterwards, due to its proximity to the life-continuum. Since this has been stated after consideration, it cannot be rejected. Just as a person running towards a sheer cliff, even if he wishes to stop, cannot stop by placing his foot at the edge, but falls into the abyss itself... third, it cannot be fixed in the sixth or seventh, because of the proximity of the life-continuum. Therefore, it should be understood that fixation occurs only in the fourth and fifth. And that is only