English
Thus, in terms of all form, great elements, elements, phenomena, impermanence, and so on, they are one. Thus, from their unity in diversity, they should be attended to. 353. From separability and inseparability: These, arising together, even in each ultimate pure octad (or similar kalāpa), are inseparable in space. But by characteristic, they are separable. Thus, from separability and inseparability, they should be attended to. 354. From similarity and dissimilarity: And among these thus inseparable (elements), the first two are similar due to being heavy. Likewise, the latter two due to being light. But the former from the latter, and the latter from the former are dissimilar. Thus, from similarity and dissimilarity, they should be attended to. 355. From the distinction of internal and external: The internal elements are the supports for consciousness-basis, intimation, and faculties. They are with postures, they arise from four causes. The external are of the opposite kind to what has been stated. Thus, from the distinction of internal and external, they should be attended to. 356. From inclusion: The earth element arising from kamma is included with the other (elements) arising from kamma, because there is no diversity of origin. Likewise, those arising from mind, etc., with those arising from mind, etc. Thus, from inclusion, they should be attended to. 357. From conditionality: The earth element, held by water, sustained by fire, supported by air, becoming the foundation for the three great elements, is a condition. The water element, founded on earth, sustained by fire, supported by air, becoming the cohesion for the three great elements, is a condition. The fire element, founded on earth, held by water, supported by air, becoming the maturation for the three great elements, is a condition. The air element, founded on earth, held by water, matured by fire, becoming the support for the three great elements, is a condition. Thus, from co- should be attended to by way of condition. 358.By way of not grasping: Here, the earth element does not know "I am the earth element," or "Having become the foundation for the three great elements, I am a condition." The other three (elements) also do not know "The earth element, having become a foundation for us, is a condition." This method applies everywhere. Thus, it should be attended to by way of not grasping. 359.By way of condition division: Indeed, for the elements, kamma, mind, nutriment, and temperature are the four conditions. Among these, for those arisen from kamma, kamma itself is the condition, not mind and so forth. For those arisen from mind and so forth, mind and so forth are the conditions, not the others. And for those arisen from kamma, kamma is the generative condition; for the others, it is a decisive support condition by way of sequence. For those arisen from mind, mind is the generative condition; for the others, it is a post-nascence condition, a presence condition, and a non-disappearance condition. For those arisen from nutriment, nutriment is the generative condition; for the others, it is a nutriment condition, a presence condition, and a non-disappearance condition. For those arisen from temperature, temperature is the generative condition; for the others, it is a presence condition and a non-disappearance condition. A great element arisen from kamma is a condition for great elements arisen from kamma, and also for those arisen from mind and so forth. Similarly, one arisen from mind, one arisen from nutriment. A great element arisen from temperature is a condition for great elements arisen from temperature, and also for those arisen from kamma and so forth. Among these, the earth element arisen from kamma for the other (elements) arisen from kamma is a condition by way of conascence, mutuality, support, presence, and non-disappearance, and also by way of foundation, but not by way of generation. For the great elements of the three other series (origins), it is a condition by way of support, presence, and non-disappearance, not by way of foundation, not by way of generation. Here, the water element for the other three (elements) is a condition by way of conascence and so forth, and also by way of binding, but not by way of generation. For the other (elements) of the three series (origins), it is a condition only by way of support, presence, and non-disappearance, not by way of binding, not by way of generation. Here, the fire element also For the other three, it is a condition by way of co-arising and so on, and by way of ripening, not by way of generation. For the remaining thirty, it is only by way of support, presence, and non-disappearance conditions, not by way of ripening, not by way of generation. Here, the wind element is a condition for the other three by way of co-arising and so on, and by way of distension, not by way of generation. For the remaining thirty, it is only by way of support, presence, and non-disappearance conditions, not by way of distension, not by way of generation. The same method applies to the earth element and so on, arising from mind, food, and season. And regarding these elements thus operating by way of co-arising and other conditions – One depending on three, and three depending on one, in four ways; Two elements depending on two, operate in six ways. Indeed, in the case of earth and so on, each one depending on the other three, thus one depending on three, operates in four ways. Similarly, in the case of the earth element and so on, each one depending on the other three, thus three depending on one, operates in four ways. But two preceding depending on two succeeding, and two succeeding depending on two preceding, the first and third depending on the second and fourth, the second and fourth depending on the first and third, the first and fourth depending on the second and third, the second and third depending on the first and fourth – thus two elements depending on two, operate in six ways. Among these, the earth element is a condition for pressing down during advancing, retreating, and so on. That same, accompanied by the water element, is for establishing. But the water element, accompanied by the earth element, is for sinking. The fire element, accompanied by the wind element, is for lifting up. The wind element, accompanied by the fire element, is a condition for carrying away and scattering – thus should one attend to the division of conditions. Indeed, even for one attending in this way, by way of meaning of words and so on, the elements become manifest through each aspect. As one repeatedly reflects and attends to them in the manner described, access concentration arises. This is the knowledge that discerns the four elements. by the power of the mind, it is called the discernment of the four elements. 360. And a bhikkhu devoted to this discernment of the four elements enters into emptiness, uproots the perception of a self. Having uprooted the perception of a self, not dwelling on thoughts of wild beasts, ogres, yakkhas, or rākṣasas, he is able to endure fear and terror, able to endure discontent and content, he does not experience elation or dejection in desirable or undesirable things. And he is greatly wise, ending in the Deathless, or bound for a good destination. Thus, this discernment of the four elements, of great power, practiced by thousands of supreme yogis; the wise one should constantly cultivate it. This is the exposition on the development of the discernment of the four elements. 361. Up to this point, the question "What is concentration? In what sense is it concentration?" and so on, was posed to show the extent and method of developing concentration. Therein, the full explanation of the meaning of the phrase "How should it be developed?" is completed. Here, only two kinds of concentration are intended: access concentration and absorption concentration. Among these, one-pointedness of mind in the ten kammaṭṭhānas and in the preliminary thoughts leading to absorption is access concentration. One-pointedness of mind in the remaining kammaṭṭhānas is absorption concentration. Both kinds are developed by the development of those kammaṭṭhānas. Therefore, it was said: "The full explanation of the meaning of the phrase 'How should it be developed?' is completed." Discourse on the Benefits of Concentration 362. As for what was said: "What is the benefit of developing concentration?" Therein, the benefit of developing concentration is fivefold, beginning with a pleasant abiding in this very life. Thus, those Arahants, whose taints are destroyed, who develop concentration, thinking, "We will abide pleasantly for the day with a one-pointed mind by attaining concentration," for them, the development of absorption concentration is a benefit of pleasant abiding in this very life. Therefore, the Blessed One said: "Indeed, Cunda, these are not called 'purifications' in the discipline of the Noble Ones. These are called 'pleasant abidings in this very life' in the discipline of the Noble Ones." For trainees and ordinary people, the attainment For those who develop (concentration) with the thought, "Having arisen from that, with a concentrated mind, I shall discern (vipassanā)," because it is the proximate cause for insight, the development of absorption concentration, and the development of access concentration, by way of gaining space in a confined place, are beneficial for insight. Therefore, the Blessed One said: "Develop concentration, monks. A concentrated monk, monks, knows things as they are." But for those who, having produced the eight attainments, entered the jhāna that is the basis for supernormal powers, and having arisen from that attainment, develop supernormal powers of the kind described, "being one, he becomes many," desiring them, for them, the development of absorption concentration is beneficial for supernormal powers,