English
“For the greater increase of arisen wholesome states”— “the wholesome states such as virtue that have arisen in me, as long as they do not reach the fixed stage, are not fit to be called ‘mine.’ Tomorrow or the day after, or having reached another existence, they will surely break up.” Thus reflecting, for the purpose of making them grow much better, by bringing about their utterly unshakeable nature, for those that have arisen in one’s own continuum. It should be understood that the effort arisen through any one of these four doors accomplishes all four tasks. In the Commentary, however, it is said that at the moment of the path itself, one such effort accomplishes all four tasks. “Ijjhanaṃ” is accomplishment, “iddhi.” It means the success, the prosperity, the production of that particular yogic practice. This, in brief, is fivefold: the accomplishment of direct knowledge of things to be directly known; the accomplishment of full understanding of things to be fully understood; the accomplishment of abandoning of things to be abandoned; the accomplishment of realization of things to be realized; the accomplishment of development of things to be developed. Or, “iddhi” means that which is accomplished, the name for all the exalted and supramundane states that are accomplished by yogic practice in the Teacher’s Dispensation. “Pajjati etenāti” is a foot, “pādo.” “Iddhiyā pādo” is a basis of power, “iddhipādo.” It is said to be a powerful means, a principal cause for the attainment of power. It is said to be fourfold by way of the four dominant states, as in “the four bases of power,” and so on. Desire, being dominant, is a basis of power, thus “chandiddhipādo” (the basis of power of desire). This method applies to the others as well. And here, all the exalted and unsurpassed The transcendent states, are not to be attained by ordinary desire, or by effort, or by mind, or by wisdom. They are to be attained by desire, etc., which has reached the state of mastery, incapable of being repelled by any hindrance. Therefore, these four states are here intended as masters, it should be understood. [219] And what is to be explained: "It succeeds by means of determination, etc., therefore it is 'power' (iddhi), the knowledge of various powers. The 'basis' (pāda) of 'power' is 'basis of power' (iddhipāda)," it is said. This agrees with the Saṃyutta: "And what, monks, is 'power'? Here, monks, a bhikkhu experiences various kinds of power. Being one, he becomes many... He exercises mastery with his body even up to the Brahma-world. This, monks, is called 'power'." Even so, if only the Abhidhamma method is intended here, then it is not appropriate. In the Vibhaṅga, however, in the first section, the aggregates of mundane and supramundane consciousness and mental factors are called bases of power. And in the Commentary: "The preliminary work for the first jhāna is called a basis of power. The first jhāna is called power... The preliminary work for the neither-perception-nor-non-perception jhāna is called a basis of power. The neither-perception-nor-non-perception jhāna is called power. The insight for the stream-entry path is called a basis of power. The stream-entry path is called power... The insight for the arahantship path is called a basis of power. The arahantship path is called power," it is said. "The first jhāna is called a basis of power. The second jhāna is called power... The base of nothingness jhāna is called a basis of power. The neither-perception-nor-non-perception jhāna is called power. The stream-entry path is called a basis of power. The once-returner path is called power... The arahantship path is called power," it is said. That respective foundational jhāna is called a basis of power. And it is also appropriate to say that the path arisen after emerging from that (jhāna) is called power. Here, however, in the way presented in the Uttaracūḷabhājanīya, the four dominant states themselves are called bases of power. There, however, only the supramundane are intended. Here, the mundane... which are mixed with the supramundane. The faculties and powers, in terms of their essence, are as stated below. But from the perspective of their prominence, the strength of faith should be understood in the four factors of stream-entry. As it is said: “Where, monks, should the faculty of faith be seen? In the four factors of stream-entry, there the faculty of faith should be seen.” The strength of energy in the four right exertions. As it is said: “Where, monks, should the faculty of energy be seen? In the four right exertions, there the faculty of energy should be seen.” The strength of mindfulness in the four foundations of mindfulness. As it is said: “Where, monks, should the faculty of mindfulness be seen? In the four foundations of mindfulness, there the faculty of mindfulness should be seen.” The strength of concentration in the four jhānas. As it is said: “Where, monks, should the faculty of concentration be seen? In the four jhānas, there the faculty of concentration should be seen.” The strength of wisdom should be understood in the four noble truths. As it is said: “Where, monks, should the faculty of wisdom be seen? In the four noble truths, there the faculty of wisdom should be seen.” Enlightenment (sambodhi) is said to be knowledge in the four paths, because one fully awakens, penetrates, or by it one awakens. For when it awakens to the four noble truths, it fully awakens in one moment with sixteen aspects, not partially. Therefore, a factor that brings about that enlightenment, a cooperative, powerful condition, is a factor of enlightenment (sambojjhaṅga). Mindfulness itself is a factor of enlightenment, thus the mindfulness factor of enlightenment. For it, being well-developed through cultivation in its four objects, such as the body, gradually dispels all aspects of heedlessness, and fills all aspects of heedfulness, and brings about enlightenment, which is called the knowledge of the four paths. It investigates the internal and external phenomena that are the ground for insight, as if pulverizing them in various ways with their hardness, contact, etc., and their impermanence, etc., and fully comprehends all the aspects to be seen in them, this is investigation of phenomena (dhammavicaya). That itself is a factor of enlightenment, thus the investigation of phenomena factor of enlightenment. For it also, in those objects of its own, Developing well through cultivation in states, gradually dispelling all the side of delusion, filling all the side of non-delusion, itself becoming the four-path knowledge of awakening, it arises. Right Exertion energy itself is an enlightenment factor, the enlightenment factor of energy. For it too, developing well through cultivation in its four kinds of objects, gradually dispelling all the defilement-group, the side of shrinking, contracting, and laziness in wholesome states, filling all the side of taking up the burden, it brings about the aforementioned awakening. Joy itself is an enlightenment factor, the enlightenment factor of joy. For it too, developing well in the aforementioned objects, dispelling all the side of discontent and weariness of mind in wholesome states, filling all the side of delight in the Dhamma, joy in the Dhamma, pleasure in the Dhamma, it brings about the aforementioned awakening. Tranquillity itself is an enlightenment factor, the enlightenment factor of tranquillity. For it too, developing well through cultivation in the aforementioned objects, dispelling all the side of agitation and distress of mind, filling all the side of peaceful coolness, it brings about the aforementioned awakening. Concentration itself is an enlightenment factor, the enlightenment factor of concentration. Its bringing about awakening is evident. Equanimity, called neutrality towards things, itself is an enlightenment factor, the enlightenment factor of equanimity. For it too, developing well through cultivation in the aforementioned objects of mindfulness and so on, dispelling all the side of sluggishness and agitation of mind, filling the side of balanced composure, it brings about the aforementioned awakening. Right, non-perverted seeing is Right View. But it is of four kinds: knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and knowledge of the path leading to the cessation of suffering. Right, non-perverted thinking is Right Intention. Just as Right View operates pervading the nature of what is to be seen, so too its arrangement... This is the meaning. Therefore, it is included in the aggregate of wisdom. As it is said: "Whatever, friend Visākha, is right view, and whatever is right intention, these states are included in the aggregate of wisdom." Right speech and the others have already been explained. Striving rightly with one (purpose) is right effort. The effort of right exertions accomplishes four tasks. Having made the two kinds of tranquility into one by their common nature of tranquility, these fourteen are said to be by nature. "Sevenfold" refers to the described kinds of the four foundations of mindfulness, the four right exertions, and so on, being sevenfold. Now, to show the different functions of these fourteen tasks, it begins with "intention and tranquility, etc." [220] What is to be clarified: "Having stated that it is included there sevenfold, to show that again, it begins with 'intention and tranquility, etc.,'" it is said. That is not appropriate. For there, a sevenfold nature is not found. Intention and the three abstinences attain one factor of the path. Tranquility, and joy, and equanimity attain one factor of awakening. Desire and mind attain one base of psychic power. Thus, nine states are of one function. One effort, by way of the four right exertions, bases of psychic power, faculties, powers, factors of awakening, and factors of the path, is of nine functions.