English
For this reason, it is said in the Pāli, "for the sake of stability" and "for the sake of support." Moreover, just as the conditions of decisive support and repeated practice are of two kinds— namely, the Suttanta method and the Abhidhamma method— so too, the condition of nutriment is of two kinds. In this regard, what is said, "the nutriment of mental volition is of three existences," that is said with reference to the Suttanta method. For in the Paṭṭhāna, formless nutriments are not conditions for non-co-arisen phenomena by way of nutriment. In the five consciousnesses, the jhāna factors are not found. For these are merely occurrences in forms and so forth, due to their weak function, location, and basis. Thus, the feeling and one-pointedness present in them do not accomplish the function of jhāna. And it is said, "the jhāna ending with initial application." And initial application, which is the leader among the jhāna factors, is not present in them. Therefore, those feelings and one-pointedness do not accomplish that. Phenomena devoid of the support of energy do not attain stability among co-arisen phenomena. Thus, in the sixteen rootless cittas, the function of the power of concentration is not accomplished. For it is said, "power ending with energy." Therefore, it is said that powers are not found in those without energy. And phenomena devoid of roots do not become a path for the attainment of the round of existence or the cessation of the round. For it is said, "the path ending with roots." Therefore, it is said that path factors are not found in those without roots. In the citta associated with doubt, one-pointedness, being devoid of determination and being overwhelmed by doubt, which is by nature entirely wavering, is not strong enough to be a path faculty or power. Thus, it is said that one-pointedness in the citta of doubt does not attain the state of a path faculty or power. In "dvihetuka and tihetuka javanas only," the words "dvihetuka and tihetuka" exclude the two javanas of delusion and smiling. The word "javana" excludes the three-plane dvihetuka and tihetuka vipākas. [214] But in the Vibhāvanī, "By the inclusion of dvihetuka and tihetuka, among the ekahetuka, It is said, "It shows the absence of masters." But since there is a commonality of swiftness, their absence must be shown even in a laughing mind. As they arise, a single master is obtained for each of the acquired past and the acquired past of the formations, according to the possibility of their arising. Not a second. Otherwise, there would be no master. And having done so, in the Paṭṭhāna, just as in the Indriya-paccaya-vibhaṅga, it is said that the immaterial faculties are a condition by way of the faculty condition for the associated states and the material forms arisen from them. It is not so in the Adhipati-paccaya-vibhaṅga. There, however, the master of desire, the associated with desire, and so on, are stated only by way of the division of each master. Thus, the distinction of the master faculties becomes clear. "Naveritā" means "nine spoken," "nine declared." "Kusalā kusalā byākatehi samākiṇṇo" means "mixed with wholesome, unwholesome, and indeterminate," "mixed with wholesome, etc." [Collection of Mixtures] 164. "Boddhi" means "that which understands the four truths." Or, "Boddhi" means "that by which those who possess it understand them." It is the knowledge of the four paths. This is stated in the Mahā Niddesa: "Boddhi is called knowledge in the four paths." "Pakkhoti" means "a part," "a component." "Bodhiyā pakkhe bhavā" means "those belonging to the side of enlightenment," "bodhipakkhiyā." This is the name for the teachings of the Teacher, which are included in the three trainings, namely, the higher morality, the higher mind, and the higher wisdom. These, however, are sevenfold in terms of their components. Therefore, it says, "Cattāro satipaṭṭhānā" and so on. "Paṭṭhānāni" means "foundations." They stand as prominent and principal among the associated states, on the objects such as the body, preventing the mind from going to various objects, and continuing by binding the mind to those very objects such as the body. "Satieva paṭṭhānāni" means "mindfulness itself is the foundations," "sati paṭṭhānāni." It should be understood that "Cattāro satipaṭṭhānā" is said, considering the nature of the phenomena, where it should have been "Cattārisatipaṭṭhānāni." "Kāyeanupassanā" means "contemplation of the body," "kāyā nupassanā." In the body of forms, in the aggregate of forms, in the body of parts such as in-breaths and out-breaths, or in the nature of that particular body, or in the nature of impermanence, etc., until the delusion in that particular body is abandoned. Then again, Repeatedly and continuously observing is the meaning. Among the nine kinds of feelings, feelings such as pleasant feeling, feelings of the body parts, observing them as such feelings, and by way of their arising and passing away, is feeling-contemplation. Among the sixteen kinds of consciousness, such as consciousness with lust, observing the individual consciousness, as such consciousness, and by way of its arising and passing away, is consciousness-contemplation. Among the five kinds of phenomena, such as the hindrances, observing the individual phenomenon, such as sensual desire, as such a phenomenon, and by way of its arising and passing away, is phenomenon-contemplation. [215] But what is explained: "Body is the abode of repulsive things like hair. Or, body is the collection of in-breaths and out-breaths," it is said. That is not good. [216] And what there: "Contemplation of the body is body-contemplation," it is said. That too is not good. For it is said, "He dwells contemplating the body in the body." By this, indeed, the meaning "contemplation of the body in the body is body-contemplation" is primarily shown. [217] And what there: "Contemplation by way of feelings," it is said. That too is not good. For it is said, "He contemplates feelings in feelings." Likewise in the case of consciousness-contemplation. [218] And what there: "Contemplation of phenomena, namely perception and formations, which have distinct characteristics, is phenomenon-contemplation," it is said. That too is not good. For nowhere in the Pāli canon are perception and formations specifically called phenomena. In the Pāli canon, the six hindrances are first called phenomena. Then the five aggregates of clinging. Then the twelve sense bases. Then the seven factors of awakening. Then the four noble truths. If, in this way, by stating one phenomenon-contemplation, the others are also accomplished, then only one foundation of mindfulness should be stated, not four. No. For the material aggregate mentioned in phenomenon-contemplation, is mentioned by way of contemplating the characteristic of being afflicted. For the characteristic of being afflicted is a generated ultimate phenomenon. And that, for one who contemplates thus, is especially for the abandonment of subtle perversion of self. But "body" (is)... And it should be understood as a collection of material phenomena. By the characteristic of not being afflicted. And that collection of material phenomena, grasped as a body, does not become an ultimate reality that has arisen. Because it is mixed with concepts. And for one who thus contemplates, it is especially for the abandoning of the gross perversion of beauty and so on. Similarly, regarding feelings and consciousness, there are two kinds of perversions: gross perversion and subtle perversion. Among these, the perversions of permanence and pleasure, bound to self, are gross. The perversion of self is subtle. Among these, the contemplation of feelings and consciousness is stated separately for the abandoning of gross perversions. And among phenomena, the aggregates of feeling and consciousness are for the abandoning of subtle perversions. Therefore, the four foundations of mindfulness should be spoken of. "By these, one strives rightly," thus they are Right Strivings. Let skin and sinews, and bones remain. Let flesh and blood dry up in my body. That which is to be attained by human strength, by human effort. "Without attaining that, there will be no cessation of effort" — this is the name for Right Effort which proceeds with such unwavering resolve. And though that effort, thus proceeding, is one, it becomes fourfold by way of accomplishing its tasks. As stated: "Of those arisen," and so on. Therein, "of evils that have arisen" means: "At such a time, place, or situation, I did such and such an evil deed, such and such has arisen in me" — thus, for unwholesome states known to have arisen in one's own continuum. "For their abandoning" means: for the purpose of causing them to be of a nature not to arise again in one's own continuum, from today until final Nibbāna. "Effort" means: firm effort in the tasks of perfecting virtue, developing tranquility, and developing insight. "Of those not yet arisen" means: those not known to have arisen before in one's own continuum, but known by seeing or hearing in the continuums of others or in the discourses. "For their non-arising" means: because of the existence of those unwholesome roots, such kinds of defilements or evil deeds arise in these beings. Those indeed exist in me. I too, by those defilements... or by deeds, he is not yet freed. I, too, tomorrow or the day after, or in future existences, will produce them in my own continuum.” Thus reflecting, for the purpose of severing the conditions for the arising of those unwholesome roots in one’s own continuum. “Unarisen wholesome states”— among the wholesome states in the four planes, among the seven kinds of purification, “these very purification states have not been attained by me, have not been realized.” Thus knowing, without letting the time pass, for the purpose of realizing the purification states that have not been attained, that have not been realized.